to his old age and then going about it heard a voice des illi furfurem cui dedisti farinam give him the Bran to whom thou hast given the Flour Every day renders you more and more indisposed The longer sin and Satan possess the Forts of your hearts the more they will fortifie and strengthen them against God and Holiness Jer. 13.23 your God deserves your youth The best God deserves the best of days Briefly your God will call you to an account for your youth Eccles 11.9 Here is a cooler for the high-flown Youngster's courage The words after an Ironical concession thunder out a most dreadful commination Well then be perswaded truly to Reverence and honor your Parents Masters Ministers Even Lambs will kneel to their Dams Mal. 1.6 Eph. 6 2. Levit. 19.3 Reverence them inwardly in your hearts with an awful fear outwardly in your lives in language and in carriage Gen. 4.12 1 Kings 2.19 Obey your Superiours Eph. 6.1 In a word read Prov. 2.1 to 6th 1. My Son if thou wilt receive my words and hide my Commandments with thee 2. So that thou incline thine ear unto Wisdom and apply thine heart unto Vnderstanding 3. Yea if thou criest after Knowledg and liftest up thy voice for understanding 4. If thou seekest her as Silver and searchest after her as for hid Treasures 5. Then shalt thou understand the fear of the Lord and find the knowledg of God Up therefore and be doing and the Blessing of him that dwelt in the Bush shall be with you How may it appear to be every Christian 's indispensable Duty to partake of the Lord's Supper Serm. XII 1 Cor. 11.24 This do in Remembrance of me THese words are a Command of the Lord Jesus received through revelation by the Apostle Paul and by him as Christ's Herauld proclaimed to the Church that not only this particular Church of Corinth but that the whole Catholick Church of Christ in their successive Generations until his second coming might take notice thereof and yield obedience thereto as to a command of that nature wherein very much of the glory of their once crucified Redeemer and their own spiritual joy and consolation is concerned this will further appear in the following explication of the words In the words you have four parts two of which are expressed and the other two implied 1. A duty this do 2. The end for which in remembrance of me 3. The Obligation to the duty Christ's command this is implied 4. The persons under the Obligation the whole Church Catholick militant so far as they are Scripturally capacitated thereto this likewise is implied But of these in their order 1. The duty this do What is this to be done the Apostle tells you in the beginng of this verse and in the following verse and it is this This broken bread take and eat This Cup take and drink Here is a Duty my brethren so plain so easie of whose obscurity or difficulty certainly we have no cause to complain For what can be less obscure than a command so evidently expressed and what more easie than to eat and drink and call to mind the greatest and best of friends that loved us and washed us from our sins in his own blood Rev. 1.5 and surely then a neglect herein must needs prove a sin that will admit of no excuse But if any of you be offended at the outward meanness of the Ordinance and be thereby tempted to neglect the observance I wish you to remember who they were that stumbled at Christ himself because of the poverty of his Parents is not this say they the Carpenter's Son Mat. 13.55 This was the introduction to their rejecting of Christ and to that great plague that followed viz. their being rejected of Christ Certainly as the meanness of his Parents ought not to have prejudiced the glory of his person to those infidels so ought not the seeming poverty of these elements of bread and wine any waies abate of the glory of that mystery of our Redemption that is shadowed out by them I know our carnal reasonings are apt to suggest that since Christ intended to leave behind him a monument of the greatness of his person and of his gracious undertaking in redeeming a Church to himself by his blood that it would have been more suitable to the honour of such an undertaking if the monument had been more magnificent as if he had given in charge to his Disciples to have erected his Statue of beaten gold and set it up in the places of their solemn Assemblies as the Roman Senate used to do for the honour of their excellent men whose Statues they erected In their Capitols or as the London Senate doth in honour of their Kings they give them their Statues in their Royal Exchange To this I say that certainly Christ is wiser than man and that this memorial of himself which is already appointed by him is more sutable to the end intended than what our vain thoughts have or can propose For to what end should he have caused such golden statues to have been erected to his memory when he was so acquainted with the nature of man and with his propensities to Idolatry and therefore could not but foresee that at least they would probably make no better use of them than the Israelites did of the Brazen Serpent to whom they most unworthily paid that honour that was only due to God himself And that this is no vain conjecture I only desire you to call to mind that though the wisdom of our Saviour pitched upon bread and wine that of all things seem most unfit to make Idols of yet what bad use men have made thereof and how foolishly their vain minds have transubstantiated them into God I need not tell those that know there are Papists in the World and have heard of their Idolatrous doctrine of Transubstantiation But peradventure some may yet further urge that since it pleased our Saviour to chuse to appoint a feast for his remembrance it had been meet this feast should have been more magnificent and consequently more significant of the Majesty and riches of that Lord whose Table it is but to have only a piece of broken bread a cup of wine what poor man could have made a meaner entertainment This also is easily answered I say therefore that such a pompous feast you talk of had not so well comported with his principal end in the institution for Christ did not in this Supper intend the filling of your bellies but the refreshing of your souls it was not instituted for that end as the Feast of first-fruits among the Jews for the remembrance of God's blessing of the earth and giving them full harvests but for the remembrance of things of a higher nature of things invisible spiritual and eternal as the saving you from sin the law from the grave and hell which were all procured by the breaking of Christ's body and
consolations proper for that hour O! what refreshments do oft times issue and arise from those discoveries of God's image in us presence with and favour for us which are made by us when we are forced to retire within when all things round about us fail and lose their interest in and favour with us because our flesh decays and wasts through pains and rottenness to which the bewitching dotages of time could make their easiest and most successful applications And it oft-times happens that our fears exceed our pains and that the King of Terrors doth not gripe so hard nor stab so painfully as we are apt to think and look for but when the stroke is given indeed and the pains are gone how easily and quickly do the first openings of our eternal morning even swallow up all the remembrances of our dying sorrows Oh when the joys and visions of our God invade and exercise our departed Souls then comes the great prelusion and welcome pledge of our eternal conquest of this last enemy and after a short sleep of Bodies in the dust whilst Souls retire and go to God the Trump will found the Lord will come the World shall perish or be refined by the flames and the dead rise again and die no more 3. Is it because you fear a change of state to your great disadvantage when you are dead that you are loath and dread to die If so then it is because either 1. You credit not or question the certainty and excellency of the world to come Or 2. Because you do not understand and value it Or 3. You do suspect your interest in and fitness for it If it be the first concoct those Arguments and Intimations which God hath given you by diligent enquiries sober pauses faithful meditation reflect upon the first and second Propositions and those more cogent useful Treatises which are written on this Subject and wherewith the world abounds and let not the bribes and flatteries of a vain world divert you nor the malignant influences of a wanton Fancy corrupt and mortifie the Faculties which God hath given you for this end for here the light is ready for the prepared eye 2. If you do not understand its excellence and so have no value for it compare both states together that so your choice and value may result from wisdom and be the product of true and sober judgment Is it so good to dwell delight and perish in the flames of smart contention betwixt God and you or to have your breath and spirits expended in dreadful groans and ecchoes to the Apostle's deep complaints and cries in Rom 7.18 21 23 24. Is there no melody like heart-reproaches for practical despising and displeasing God Psal 51.3 4. Is there such harmony and advantage in the sluggish exercises motions of diseased souls Is there such pleasure in dark and difficult discoveries which are but one remove from the thick darkness of damning Ignorance and Blindness as that your aversation to be sent away unto that Element of clearer views and visions in the other world may well be fixed there Can you delightfully be exposed to temptations to injurious and unworthy thoughts of God and dwell where God is little discerned prized and served What! is an Hospital such a desirable habitation that you are loth to quit it Are the distractions pains and vanities of a forsaken world such Charms and Loadstones to your hearts as to set you on building Tabernacles and fixing there Who ever loved to be exposed to miseries or to build his Palace on the sands or hasty Streams and what is this state of Life but the true Theatre and Center of all these woes and miseries But of this see more in Prop. 2. But if you look above and pierce the Heavens there you will meet with clear discoveries and vehement flames of Love and all desirable unconceivable vigour liberty and satisfaction in an immortal state 4. Is it because you do suspect your interest in and fitness for the life to come If so then know the terms of Life and try your state thereby Do you not know what God is believe what he saith accept what he tenders and do what he commands Know you not who Christ is what he hath done what he expects what he promises and will do Are you an enemy to the Graces Truths and motions of the Spirit and to his directing quickning and comforting influences Are ye not dead to sin alive to God through Christ Is not another Life the exercise and object of your chief desire pursuit and satisfaction have you no prevalent inclinations affections and resolutions to renounce the World Flesh Devil and to discharge all your Duties to God yourselves and others with wisdom holiness activity and courage And to do all this as in the sight of God and with delight as in the hopes and prospect of a better world and to expect what God hath promised in the ways which he commands If these things be in you and abound your hearts are right condition safe and title good If you be wanting here this is your way of reparation and security Do these things and Death is yours and when these things are done all your discouraging doubts fears are answered and dispelled by being clearly understood For 1. It is one thing to be fit to die and another thing to know it 2. It is one thing to have your Title good another thing to be sinless and so fully ripe for Heaven immediately 3. It is one thing to have a serious fixed heart and will for God and another thing to have passionate affections which depend more upon the temper of the Body than the power and ripeness of the Grace of God upon the heart 4. It is one thing what we cannot be though we would be with strength and readiness of will another thing what we have little or no will to be 5. It is one thing to love and hate proportionably to what God and sin are and deserve and 't is another thing to love and hate as God requires in proportion to our strength and with reference to our Work and Joy And 6. It is one thing to have Corruption dwell in us and another thing to have it rule 7. It is one thing to be tempted of the Devil and another thing to yield thereto And 8. It is one thing to have ground of Hope and Joy and another to have the sense thereof 9. Joy is also considerable as our Duty and God's Gift And these 9 Distinctions well observed rightly applied and carefully improved will go exceeding far towards answering all those Doubts which animate unwarrantable Fears of Death in those whose hearts are right whilst their hopes are low their jealousies great their Spirits faint and so their Lives uncomfortable through their own ignorant and sad Mistakes Infer 1. Christian Religion at the worst is better than a course of wickedness at the best Inf. 2.
of that deadness their souls lie under and that if they be not awakned quickly they must be unconceivably and eternally miserable ask them what they have to say against the ways of God and what they have to plead for their neglecting their souls for Sin and for Satan tell them these things are matters of such weight that they need not much time to determine what must be done It 's a matter of such vast importance that it calls for the greatest speed diligence and care imaginable and that you can't be satisfied till you see this work done catechise and instruct them constantly at least once a week Let the Word sound daily in their ears and pray twice a day with them let some time be allowed them for secret duties and put them upon the performance of them spiritually and constantly Keep them not too long at work or in the Shop on Saturday-night The Jews had their preparation for the Sabbath and the ancient Christians did not fall short of them in their preparation for the Lords-day Let the Sabbath be carefully spent in secret family and publick duties and for the better direction in your duties upon that day I refer you to that excellent piece Mr. Wells his Practical Sabbatarian a Book it 's pity any great Family should want Cause your Servants to bear you company to hear the most powerful Preacher you can require an account of what they hear and let the Sermons be repeated in your Family and ask them what it was that did most affect their hearts and labour to press things home afresh upon their souls and if you perceive any good inclinations in them encourage them greatly and improve them all you can and if you do not see what you would presently be not quite discouraged and cast them off as hopeless Exhort them daily while it is called to day Heb. 3.13 and if you see them still dull hard-hearted and under a spirit of slumber be yet the more earnest who knows but a little more patience and compassion and zeal may prevail But if after long using the fore-mentioned means you find them still refractory stubborn and to slight your counsel and run on in sin and to grow worse and worse you must add sharp reproofs and if they do no good Prov. 29.19 but they make a mock at them and endeavour to jeer their fellow-servants out of their duty too then you must add blows to your words Prov. 26.3 Stripes are fit for the back of a fool and if neither exhortations reproofs nor corrections will prevail but they continue still like sons of Belial rebellious to God and you Psal 101. then remember your duty is to ease your house of them consider well what danger there is of their infecting the rest of your Servants and Children consult your own peace honour and profit Let not a lyar a company-keeper 2 Cor. 6.14 a vile person dwell in your house when you have used all possible means for his reclaiming what fellowship should light have with darkness remember that God hath made you a Prophet a Priest and a King in your own Family Thirdly Another duty of Masters is diligently and faithfully to instruct their Servants in their Calling conceal nothing of the mystery of your Art from them I mean of what is lawful for if you are skil'd in the Art of cheating you must unlearn that your selves and never teach them that which will hazard their ruin Some Masters are ready to hide the most profitable and ingenious part of their trade from their Servants Remember Sirs that Law and Nature Reason and Religion all command you to be faithful in this thing their Parents or Friends put them to you to teach them an honest Calling and you promised you would do it and it's dishonesty in the highest degree to fail in this Fourthly Be just compassionate and loving be as ready to commend and encourage them for doing their duty as to reprove them for the neglect of it let them want nothing that is fitting for them in the place they are in let their food be wholesom seasonable and sufficient Prov. 31.15 let their clothing be warm sweet and decent let their lodging be warm and sweet and wholesom not too far from your eye and ear let them have rest sufficient to recruit nature and to fit them for God's Service and yours And in case of sickness let them have such tendance physick and diet as they need You can't imagine what obligations you may by this lay upon your Servants to fidelity how acceptable this is to God and how much reputation it will get you among men See an excellent example in the Centurion Mat. 8.5 6. Col. 4.1 Job 31.13 Give unto your Servants that which is just and equal It was Job's commendation that he did not despise the cause of his hand-maid Use your tongues to sweetness a soft word sooner prevails than a hard blow or curse Be punctually faithful to your contract with them pay them their wages to the full it 's better to do more than less than your bargain In a word As the Elect of God put on bowels of pity Col. 3.12 Jam. 1.20 Eph. 4.26 and put off all these anger wrath malice cursing remember the wrath of man works not the righteousness of God Be angry for nothing but sin Remember a Christ-like Gospel-spirit is a spirit of love Gal. 5.22 and peace meekness and faithfulness with these things God and man are well pleased Fifthly Discharge your Servants with sweetness and love and do not grudg that they should have a livelyhood as well as you Send them out of your Family with the counsel the good will of a Father and reckon one that was a faithful Servant to you seven years deserves to be esteem'd next a Child ever after To this end it would not be amiss if you give him as good a report as he deserves to raise his reputation and credit and if you help him as far as you are well able in his setting up you will not repent it upon a Death-bed nor at the Day of Judgment In old time God did require That when a Servant served six years Deut. 15 13 14 he should not be sent away empty but saith the Text thou shalt furnish him liberally out of thy flock out of thy floor and out of thy wine-press and that wherewith the Lord thy God hath blessed thee thou shalt give unto him And I know not why this may not be practised still where the Master is wealthy and able and the Servant poor and deserving Col. 5 13. Rom. 13.9 10 1 Thes 4.9 Neither do I know where the Gospel gives us a discharge from the works of Charity and Mercy I come now to Exhort Masters to this work to perform their Duty And this I shall press with a few Motives First Consider what a Master God is to his Servants he is
the service of God m Idomne Deo obsequio mancipâtâe Chem. c. He that thus loves God need not trouble himself how to order and dispose the several words here used his Heart Soul Mind Will whatever he is hath knows understands obtains is all due to God neither is there any thing in the whole world to be valued before God and thus I have given you a lame account what it is to love God c. The Third thing I undertook was demonstratively to prove that it is our indispensible Duty thus to love God It is our indispensible duty thus to love God To love God is our great Natural duty Man would more Naturally love God than himself were it not for Sin Neither Angels nor Men were at first commanded to love God Nature wanted no spur to this Duty The Law of Love was implanted in Nature Thou hast made me O Lord saith Aug. and my heart is unquiet till it come to thee O my heart saith he every Creature expells thee from them and that not without shame that thou mayest goe to God they doe as it were say O miserable wretch why dost thou adhere to me I am not the good which thou requirest O my Soul why dost thou goe thirsting among the Creatures to beg some drops that will rather provoke than quench thy thirst why dost thou leave that everlasting Fountain where thou mayst be perfectly satisfied What canst thou desire that is not fully and perfectly to be had in God n Stella de amore âei I shall at present urge no other Demonstration than Christ's Reason in the following verse This is the first and the great Commandment This is the great Command not that any Command of God is small the Commands in Scripture are like the Stars in the Firmament which though to ignorant Persons they are but like twinkling Candles yet are greater than the whole Earth so these Commands that careless persons overlook as inconsiderable are such as without respect unto them there is no salvation I grant there is a difference in the Commands e. g. o Deut. 21.12 and 5.7 The Command about paring the Nayls is of lesser moment than that of having no other God nay in the same kind Christ threatens the Scribes and Pharisees for their Hypocrisie p Mat. 23.23 that they were so exact in tything their Gardens and so remiss in looking to their Hearts but among the Commands and the diversity of them Christ tells us this is the greatest The Jews some of them counted the Command about Sacrifice to be the greatest as is hinted in the Scribe's saying q Mark 12.33 this Command of loving God is more than all whole Burnt-offerings and Sacrifices others counted that of Circumcision to be the the greatest others that of the Sabbath r Engl. Annot. Origen observes 't is well that Christ decides the controversie though the truth is he that willingly breaks the least Commandment will not stick to break the greatest While onely one sin makes us to forbear another for mens lusts cross one another when occasion serves that sin will be ventur'd upon that is now forborn But this upon a manifold account is The great Command Ratione objâcti 1. In respect of the Object it is God the chiefest Being the first and chiefest Good What am I Lord saith Augustine that thou commandest me to love thee and threatnest me with misery if I do not love thee This is no small aggravation of the Devil's torments that he cannot love God God may require many things of us but he requires nothing like this of our Love because this is the onely thing wherein we can answer God s Et vicem licet non ex aequo reddere in other things we cannot or we may not render God like for like God created us and gave us our Being but we can do nothing like this for God God preserves us in safety and daily confers innumerable Benefits upon us God delivers from innumerable dangers both of Soul and Body there 's none of all this to be done for God God is infinitely above all such Returns and there are other things wherein we may not render God like for like If God be angry with us we may not be angry with him if he reprove us we must not quarrel with him if God judge us we must not censure him But now God loves us and through Grace we are able to love him again and he loves us and God commands us to love him again 'T is true there 's no equality between God's loving of us and our loving of God God's Love does infinitely overcome ours t Raymundus but yet our love to God speaks Interest and Union the thing loved gives the name to the love Love is but an indifferent Passion till it be united to the thing loved and then it gets a denomination e. g. If the Object be earthly it is an earthly love if sensual it is a brutish love if it be man 't is an humane love if God 't is a Divine love so that by our love we are changed and transformed into a thing more noble or more vile we therefore debase our selves in loving any thing but God there 's nothing else worthy of our love whatsoever we love we give it a kind of dominion over us so that the will loseth its dignity and excellency when it loves inferiour things we are as it were married to that we love Suppose saith Raymundus a poor man of mean stock and no reputation have six daughters they are all equal by birth as to reputation and esteem but they are all differenced by their marriage the eldest marries a Farmer the next a Citizen the third a Knight the fourth a Duke the fifth a King the sixth at Emperour by these marriages there 's a very great inequality So here by the Object of your love you are dignified or debased But there is more yet in God's being the Object of our Love thou shalt love the Lord thy God thy God and therefore thou must love him Give me leave to enlarge a little on this and I will be the briefer in the other Considerations how this is the great Command thou shalt love the Lord Thy God Those things that are ours though they are not alwayes lovely yet we love them our own Children whether of our Bodies or our Minds our own Estates we are more troubled at the loss of any thing wherein our own Propriety is concerned than in all the World besides a small thing of our own is a thousand times more to us than a thousand times as much of anothers we are more concern'd for the cutting off our own Finger than the cutting off another mans Head Propriety doth exceedingly heighten Love But then when there is a specialty upon the Propriety that it is impossible to have the want repair'd e. g. my Child and mine onely Child
Whatever you say of God you may put an onely to it God so loves every gracious Soul as if he had no other Person to bestow his Love upon therefore thou must so love God as if there were nothing else in the world to bestow thy love upon Alas what 's thine to day as to outward things may be none of thine to morrow thou canst not say so of God God once thine and for ever thine But perhaps you will say Were God mine you should need to say no more to inflame my heart to love him Propriety in God! could I attain this I had enough This is it I wait for I pray for I think nothing too much for it I onely fear I shall never attain it the very comforts of my Life are imbitter'd for want of it To this I answer we cannot shake off God's Soverainty over us nor Propriety in us this you will grant God is and will be Thy God Thy Lord thy Sovereign Thy Commander let thy carriage be what it will the vilest wretches in the World cannot sin themselves from under God's dominion But there 's no comfort in this Well then I will therefore add thou that mournest after propriety in God God is thy God thy gracious God and Father thy God in Covenant thy God in mercy and loving kindness Do'st thou unfeignedly desire to love God then thou may'st be sure God loves thee for God loves first u 1 Joh. 4.19 Do'st thou not out of choice prefer the Service of God before all other Service then you shall abide in the love of God w Joh. 15.10 Brethren Love God as if he were peculiarly yours and you 'l thereby have an evidence that he is peculiarly yours It is reported of one that continued a whole night in Prayer and said nothing but this x Deus meus omnia mea Avend p. 382. My God and my All or God is Mine and all is Mine repeating this a thousand times over Let this be the constant breathing of thy Soul to God My God my All. 2 Ratione ordinis dignitatis 2. This is the first and great command in respect of order and dignity This is the great command because we must place this before all others in the very y In intimo cordis Anselm yelk of the heart as the only foundation of piety whatsoever is taught in the Law and in the Prophets flows from this as from a fountain grows upon this as upon a root z â use If I forget not this is somewhere Augustin's Metaphor this is to the other commands as the needle to the thred it draws all after it 3 Ratione debiti 3. This is the first and great command in respect of obligation To love God is so indispensable that let me with Reverence say God cannot dispence with it As God first bestows his love upon us before any other gift and then whatever he gives afterwards he gives it in love So God requires that we first give him our hearts our love and then do all we do out of love to God Sometimes God will have mercy and not sacrifice divine duties shall give place to humane nay sometimes duties to God must give way to duties to a beast a Luk. 14.5 but however duties to God and Men may be justled to and fro yet there is not any duty can warrant the intermitting of any love to God so much as one moment 4 Ratione materiae 4. This is the first and great command in respect of the matter of it Love to God is the most excellent of all graces b 1 Cor 13.13 love among the graces is like the Sun among the Stars which not only inlightens the lower world but communicates light to all the Stars in the Firmament So love to God does not only its own office but the offices of all other Graces The Apostle names four graces that are necessary to government which love doth all their offices e. g. beareth all c 1 Cor. 13.7 ãâã ãâã ãâã ãâã ãâã candâr lenitas patientia Melanc in loc things i. e. love parteth with something of its right beareth the weaknesses of friends to preserve concord believeth all things i. e. candidly makes the best interpretation of all things is not distrustful or suspicious upon light and frivolous occasions hopeth all things that is gently waits for the amendment of that which is faulty endureth all things that is patiently bears injuries c. If you except this is spoken of love to men I readily answer that surely love to God for whose Image in men and command concerning men we love them will do greater things 5 Ratione amplitudinis 5. This is the first and great command in respect of the largeness of it This requires the whole man the whole heart the whole soul the whole mind the whole strength whatever else we entertain some other room may be good enough for it let the heart be kept for Gods peculiar presence Chamber God requires the whole Soul all the inferior powers of the Soul our whole life must be spent in the love of God This command reaches the whole mind God expects that we should in Judgment reason down every thing into contempt that should pretend a loveliness to justle out God 6. This is the first and great command in respect of its capacity 6 Ratione capacitaââ because it contains all commands no man can love his Neighbour unless he love God and no man can love God but he must observe all his Commandments Origen makes enquiry how the Commands about legal purification may be reduced to the love of God every command of God hath its peculiar obligation but this Law of love hath a super-ingagement over them all e. g. Men may accept and commend several duties to them that have not one drop of love in them e. g. If I give bread to one that is ready to famish or Physick to one that is dangerously sick these things do good according to their own Natures and not according to the good will of the giver Alas Man needs relief and catcheth at it and never examines the heart or and whence it comes but now God is infinitely above needing any thing from us it is his gracious condescention to receive any thing from us and therefore God never accepts of any thing we do but what is done out of love to him 7. This is the first and great command in respect of the difficulties of it 7 Ratione difficultatis because through our infirmities not to mention worse we cannot presently love God the prime difficulty is the spirituality of it This wisdom (d) Prov. 24.7 is too high for foolish Sinners Though it is most rational yet it is the most spiritual and consequently the most difficult part of Religion Some commands may be observed without special grace as all the outside of Religion Yea
some commands may be observed without so much as common grace as duties meerly moral but this must have a great measure of the spirit it speaks much acquaintance with God through experience of his wayes and much conformity to Christ in a well composed conversation in short it includes the highest perfection possibly attainable in this life yet let not this difficulty fright you for through Christ our sincere love though weak is accepted and our imperfect love because growing shall not be despised 8. This is the first and great command in respect of the End 8 Ratione finis All the commands of God are referr'd to this as their end and last scope which was first in the mind of the Law-giver 9. This is the first and great command in respect of the lastingness of it 9 Ratione perperuitatis Thou shalt love the Lord thy God it is not only spoken after the Hebrew (e) Futurum pro imperativo way of commanding but it notes singular perseverance Most of the other commands expire with the world as all or most of the commands of the second table but this remains and flourishes more than ever When Repentance and Mortification which now take up half our life when Faith which is now as it were Mother and Nurse to most of our Graces when Hope which now upholds weak faith in its languors when all these shall as it were dye in travail perfection of grace being then in the birth love to God shall then be more lively than ever That love which as it were passed between God and the Soul in letters and tokens shall then be perfected in a full enjoyment Our love was divided among several objects that cut the banks and weakned the stream henceforth it shall have but one current Our love is now mixt with fear fear of missing or losing what we love but that fear shall be banished There shall never be any distance never any thing to provoke jealousie never any thing to procure cloying never any thing more to be desired than is actually enjoyed Is not this then the first and great Commandment is it not our priviledge and happiness to be swallowed up in it this may suffice to evidence it to be our duty But then What abilities are requisite for the well performance of this duty and how we may obtain those abilities 3. What Abilities are requisite to the performance of this duty and how may we attain those Abilities This we must be experimentally acquainted with or all I can say will at best seem babling and therefore let me at first tell you plainly nothing on this side Regeneration can capacitate you to love God and it is God alone that giveth worketh infuseth impresseth the gracious habit of Divine Love in the Souls of his people Our love to God is nothing else but the eccho of Gods love to us Through the corruption of our Nature we hate God God implanted in our Nature an inclination to love God above all things amiable but by the fall we have an headlong inclination to depart from God and run away from him and there is in every one of us a natural impotency and inability of turning unto God The grace of love is no Flower of Nature's Garden but a Forreign p Non secundum bona naturalia sed secundum dona gratâita Aquin. plant We may possibly do something for the meerly rational inflaming of our hearts with love to God e. g. God may be represented as most amiable we may be convinced of the unsatisfyingness of the Creature we may understand something of the worth of our Souls and what a folly it is to expect that any thing but God can fill them and yet this will be at the utmost but like a solid proof of the truth of the Christian Religion which may Non-plus our cavils but not make us Christians This may make love to God appear a rational duty but it will not of it self beget in us this spiritual Grace It is the immediate work of God to make us love him I do not mean immediate in opposition to the use of means but immediate in regard of the necessary efficacy of his Spirit beyond what all means in the world without his powerful influence can amount unto 'T is the Lord alone that can direct our hearts into the love of God q 2. Thes 3.5 Exoplat a Leo quod non ambigit posse praestari Ambros God is pleased in a wonderful and unexpressible manner to draw up the heart in love to him God makes use of Exhortations and Counsels and Reproofs but though he works by them and with them he works above them and beyond them r Deut. 30.6 19 20. The Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soul that thou may'st live And again I call heaven and earth to record this day against thee that I have set before thee life and death blessing and cursing therefore chuse life that both thou and thy seed may live that thou may'st love the Lord thy God and that thou may'st obey his voice and that thou may'st cleave unto him for he is thy life and the length of thy dayes He is thy life i. e. effectively and that by love saith Aquinas it is reported s Sales of the love of God p. 63. that it often happens among Partridges that one steals away anothers eggs but the young one that is hatcht under the wing of a stranger at her true Mothers first call who laid the egg whence she was hatch'd she renders her self to her true Mother and puts her self into her Covey 'T is thus with our hearts though we are born and bred up among terrene and base things under the wing of corrupted Nature yet at and not before God's first quickning call we receive an inclination to love him and upon his drawing t Cant. 1.4 we run after him God works a principle of love in us and we love God by that habit of love he hath implanted hence the Act of love is formally and properly attributed to man as the particular cause u Psal 18.1 116.1 Vââtius I will love thee O Lord my strength and I love the Lord because he hath heard my voice the Soul works together with God in his powerful working the Will being Acted of God Acteth It is a known saying of w Non ideo bene currit vt rotunda sit sed quia rotunda est Augustine The wheel doth not run that it may be round but because 't is round The Spirit of God enables us to love God but 't is we that love God with a created love 't is we that acquiesce in God in a gracious manner What God doth in the Soul doth not hurt the liberty of the will but strengthens it insweetly and powerfully drawing it into
child loves what the mother longs for the child longs for in the mothers health the child is well the child lives there in a far different manner from how it lives in the world though it can't stir out of its enclosure yet it never cries nor complains of it's Imprisonment So the Soul that entirely loves God hates what God hates and loves what God loves its life is far above the life of others and it desires no greater liberty than to be as it were imprison'd in God to have no will of its own no one motion but what God graciously concurs in yet 't is so far from esteeming this a restraint that it counts it the highest happiness of its imperfect state he feels a sweetness in that beyond what the Heathen that spake it ever thought of in God we live move and have our being 4. The love of God makes us anxiously weary of Life it self in this love there 's one Death and two Resurrections (r) Gal. 2.20 I am crucified with Christ nevertheless I live yet not I but Christ liveth in me Christ lives and the Soul lives and both by Love I must acknowledge all manner of love is apt to be extravagant and irregular our very love to God is in this blind when it comes to any considerable height 't is apt to overlook not in a way of Neglect but Extasie what is to be done and suffer'd and would fain be at the enjoyment of God in Heaven By the way let not doubting Christians be discourag'd because it is not thus with them Though these Properties be but in the bud they may in time be full blown therefore believe and wait heights of grace are ordinarily as well the work of time as of the Spirit of God Besides you know there 's nothing more common than for Lovers to dissemble their love so here 't is too common for gracious persons rather to bely the Spirit of God than thankfully to own their love to God because they are afraid of being mistaken and they are afraid of boasting of a false Gift and here though Love when 't is perfect it casteth out Fear yet while it is imperfect Fear proveth our Love Thus much of the Positive Properties I 'le be very brief in the transcendent properties of our love to God 1. Love to God is the great General directing Grace containing all other particular Graces in it and most intimately goes through the Acts of all of them (s) Vâet ibid. 1 Cor. 13. Love in the Soul is as the Pilot in the Ship who steers the Ship and all its Passengers Love steers the Soul and all its Operations Love is the Needle in the Compass that 's still trembling towards its Divine Loadstone Euseb Nieremb compares other Graces to Bullion uncoyn'd which though it have an intrinsick value yet 't is not that Money that answers all things what shall I say find out a thousand transcendent Metaphors love will answer them all 2. It is in a singular manner infinite Among all the Faculties of the Soul there 's none but the Will that can in any sound sence be said to be infinite all the other Faculties are more bounded than the Will now love is the natural Act of the will and love to God is the supernaturally natural Act of the renewed Will Its desires which is the love of desires are to be united unto God the Fountain of all Blessedness And here those that love God least so it be sincerely their desires are infinite e. g. Desires are the feet of the Soul their love will creep when it cannot goe Desires are the wings of the Soul love will flutter when it cannot fly Desires are the breathings of the Soul love will pant and groan and gasp where it can do no more Again the contentment and satisfaction of the Will which is the love of complacency is infinite in as large a sense as that word can be ascribed to Creatures desires are the motion and exercise of love delight is the quiet and repose of it My beloved to have the heart to delight in God or to ake and tingle with the discourse of the love of God through reflection upon the want of it as unable to stand under his own thoughts this infallibly shews great love and this Soul's satisfaction in God is in some sort infinite Effects of love to God they relate either to God himself or to our selves or they are mutual I 'le speak briefly of each Effects that relate to God Effects of love to God are such as these I do not only say these but these and such as these 1. Hatred of and flight from all that is evil Joseph may be our instance his mistriss would have inveigled him into sin but though (t) Gen. 39.10 she spake to him day by day yet he hearkned not unto her to lye by her or to be with her he that fears sin will get as far as he can out of the reach of a temptation Hatred of sin always holds proportion with our love to God our inward hatred of sin with our inward love of God our return to sin with the decay of our love to God The renewing of our repentance answers the reviving of our love to God Every one that doth not love God loves sin plain down-right sin sin without any excuse e.g. either some moral wickedness or a resting in their own righteousness 2. The fear of God A reverential tenderness of Conscience lest we sin against God It is not onely fear of hell but fear of God's goodness (u) Hos 3 5. they shall fear the Lord and his goodness in the latter days The soul that loves God is troubled that he either does or omits any thing for fear of hell and that he is no more affected with love-arguments Though pray take notice by the way That all fear of hell doth not presently argue a spirit of bondage Hopes and Fears poyse the Soul while in this World I would therefore leave this charge upon you viz. Be sure that you love God better than the blessed Apostle loved him before you censure any for want of love who are diligent in duty upon this motive lest they be at last cast-aways (w) 1 Cor. 9.27 But to return Though Gods gracious condescention be so great as to allow those that love him a non such familiarity yet that never breeds the least contempt Sense of distance between God and the Soul between the holy God and a sinful Soul between the faithful God and the fickle Soul O this causeth holy tremblings and humble Apologies in our most familiar pleadings with God The Father of the faithful whom God honoured with the title of his friend of whose love to God you have already heard when he pleaded with Christ face to face in so familiar a way never any like him see how he then prefaceth his prayer (y) Gen. 18.27.30 Behold now I have
taken upon me to speak unto the Lord which am but dust and ashes Again O let not the Lord be angry and I will speak (z) Psal 89.7 God is greatly to be feared in the assembly of the Saints and to be had in reverence of all them that are about him Methinks that passage of Christ to his Disciples with the circumstance of time when he spake it just upon the most servile action of his life may for ever keep an awe upon our hearts (a) Joh. 13 12 13. Know ye what I have done unto you Ye call me Master and Lord and ye say well for so I am When God deals most familiarly with us as with friends let us carry it reverently as becomes servants 3. Obedience to the commands of God and to those commands which would never be obeyed but out of love to God (b) 1 Joh. 5.3 For this is the love of God that we keep his commandments and his commandments are not grievous e. g. to obey those commands that are unpleasing and troublesome Those commands that thwart our carnal reason and so part with things present for the hopes of that we never saw 1 Joh. 2.5 nor any man living that told us of them Whoso keepeth his word in him verily is the love of God perfected hereby we know that we are in him Once more hear what Christ saith He that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self unto him Joh. 14.21 23 And again if any man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him 4. Resignation of our selves to God whereby we devote our selves wholly to God to be wholly his (e) quoad ãâã ãâã ãâã ãâã ãâã quoad ãâã ãâã ãâã ãâã ãâã to be every way disposed of as he pleaseth (f) 2 Cor. 5.14 15. The love of Christ constraineth us because we thus judge that if one dyed for all then were all dead And that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them c. This resignation is like that in the conjugal relation it debars so much as treating with any other it as it were proclaims an irreconcileable hatred to any that would partake of any such love God doth not deal with us as with slaves but takes us into that relation which speaks most delight and happiness and we are never more our own than when we are most absolutely his 5. Adhesion and cleaving unto God in every case and in every condition (g) Psal 63.7 8. in the shadow of thy wings will I rejoyce my soul followeth hard after thee Methinks we may say of the law concerning (h) Deut. 22.6 birds what the Apostle saith of the law concerning oxen doth God take care of birds for our sakes no doubt 't is written to instruct us against cruelty but may we not learn a further lesson the bird was safe while on her nest our onely safety is with God Now to cleave to God in all conditions not onely when we fly to him as our onely refuge in our pressures but in our highest prosperity and outward happiness when we have many things to take to whence the world expects happiness this is a fruit of great and humble love this demonstrates an undervaluing of the world and a voluntary choosing of God this is somewhat like heavenly love 6. Tears and sighes through desires and joys when the spiritual love-sick soul would in some such but an unexpressable manner breath out it's sorrows and joys into the bosom of God Lord why thus loving to me and why is my heart no more overcome with divine love those that never receiv'd so much from thee love thee more O I am weary of my want of love O I am weary of my distance from God! O I am weary of my unspiritual frame we that are in this tabernacle do groan being burdened not for that we would be uncloathed but cloathed upon that mortality might be swallowed up of life i Here when the heart is ready to dye away through excess of love 2 Cor 5.4 't is passionately complaining of defects Dear Lord what shall I say what shall I do what shall I render O for more endearing communications of Divine love O for more answerable returns of love to God! Thus much of effects as to God The onely effect I shall name as to us is a seeking of heaven and things above with contempt of the world and all worldly excellencies One that loves God thinks he can never do enough in heavenly employments A person that abounds in love to God is too apt to neglect secondary duties which are in their places necessary they are apt to justle out one duty with another e.g. those duties wherein they have most sensible communion with God bear down lesser duties before them whereas could we keep within Scripture-bounds and mind every duty according to it's moment then this is an excellent effect of divine love e. g. to be afraid of worldly enjoyments lest they should steal the heart from God yet at the same time not to dare to omit any worldly duty lest I should prove partial in the work of Christianity To make conscience of the least duties because no sin is little but to be proportionably careful of the greatest duties lest I should prove an hypocrite such a carriage is an excellent effect of divine love this is fruit that none who are not planted near the tree of life can bear Mutual effects are these and such like as these 1. Vnion with God Union is the foundation of communion and communion is the exercise of union The Spirit of God is the immediate efficient cause of this union and faith is the internal instrument on our part but love is the internal instrument both on God's part and ours (k) Eph. 3.17 Christ dwells in our hearts by faith we being rooted and grounded in love This union is most immediately with Christ and through him with the Father and Holy Ghost It is an amazing and comfortable truth that our union with Christ does much resemble the personal union of the two natures in Christ I grant 't is unlike it in more considerations because of the transcendency of the mystery but yet there 's some resemblance e. g. the Humane Nature in Christ is destitute of it's subsistence and personality by it's union with and it's assumption to the divine so the gracious soul hath no kind of denomination but what it hath from its union with Christ It 's gracious being is bound up in its union with Christ Other men can live without Christ but so cannot the gracious soul Again in Christ there 's a communication of properties that is thât which
by persevering in faith and holiness to the end the last by being brought through faith in our Lord Jesus Christ and repontance from dead works to the same blessed communion 2 Goodness which is the object of love being more or less in this or that subject we may and ought to love (m) Ille justè sanctè vivit qui idoneus rerum aestimator est August Jam. 1.17 more or less according to the degrees wherein every one excells another God is the giver of every good and perfect gift as there are divers kinds of good gifts so divers degrees of them 1. There are natural gifts and abilities as Wisdom and Understanding in several matters which are very beneficial to mankind and therefore God threatens it as a judgment that he will take away the Honourable Man and the Councellor Isa 3.3 and the Cunning Artificer and the Eloquent Oratour Such persons as are qualified with gifts of this kind are to be loved according to the degree in which they excel 2. There are also moral endowments by which men do become more fit for humane Society and nigher to the kingdom of God than other men these vertuous dispositions are very lovely things in any man and the more he excells in them Mar. 10.21 the more we are to love him Christ himself who never misplaced his affections looking on such a person is said to have loved him 3. There are gracious and holy qualifications of the soul from a more than common work of the spirit upon the hearts of men These are the best gifts and for these we ought more especially to love men and that according to the degree wherein they excel as David was wont to let out his love to the Saints that are in the earth and to the excellent Psal 16.3 (n) Ego dico me neque esse Zuinglianum neque Lutheranum neque Calvinianum neque Bucerianum sed Christianum Lutherum quidem atque Zuinglium Bucerum Calvinum Bullingerum Martyrem tanquam egregia Spiritûs Sancti organa veneror atque suspicio c. Zanchius Tom. 7. pag. mihi 262. Although a man be not so like us in this or that point of opinion or practice yet if he be more like God than such as are we should give him the preheminence in our love 3 As to the signs and effects of our love in bestowing temporal good things although the general rule must be observed by us (o) In omnibus communiter naturam diligamus quam Deus fecit Lombardus Gal. 6.10 Mat. 25 34 35 36. 1 Tim. 5.8 to do good to all yet there are some specialties in the case which must also be observed by us 1 They that are oppressed with the greatest and extremest necessity are to be considered by us before such as are not so deeply distressed if one man be so poor that he cannot subsist unless he be relieved by us we ought to extend our charity to him before another who although he be poor is not in that degree of poverty 2 Though we ought to do good to all yet the poor members of Jesus Christ ought in a special manner to be regarded by us As Christ expects this at the hands of all that bear his name so he takes particular notice of what is done to them as done to himself and will greatly reward the kindness that is shewn to the least of his Brethren with a Come ye blessed another day 3 They (p) Vult cognatos viduarumad monendos officii ut illas ad Ecclesiam non amandent Bez of our own house and such as are near to us in blood are caeteris paribus to tast the effects of our love in this kind before others and in proportion to these they that are our near Neighbours and our own Countrymen 4 Although they who are enemies to God and us cannot well expect that we should and though we be not bound to shew our love to them in doing good to them Equally with others who are God's friends and servants yet there is more due to them by the will of God than we are ordinarily willing to allow or some think we are bound to bestow upon them for I cannot assent to them who would restrain the duty of doing good to our enemies to cases of (q) In articulo necessitatis Aquin. 2.2 Quest 25. Art 8. Luke 6.35 Act. 14.17 Rom. 2.4 Rom. 12.21 Prov. 25.21 extreme necessity as if we were bound only to keep them from perishing Christ proposeth God's example to us who is kind to the unthankful and the evil so kind as not only to give them rain hut fruitful seasons thereby filling their hearts with food and gladness and therefore his goodness to them is called the riches of his goodness And we may be well assured that when the Apostle charged the Romans not to be overcome of evil but to overcome evil with good (r) Per panem aquam intellige omne victûs genus ut alias inscriptura omne beneficii genus quo eum juvare poteris Mercerus in locum 1 John 2.3 1 John 3.14 1 John 4.20 Isa 58.3 4 5. Mar. 12.33 Hos 11.4 he intended that they should spend greater store of that kind of ammunition in order thereunto than some of them then I fear than most of us now are willing to allow We have now seen a little and but a little of the duty that is required of us in this great commandment yet enough to convince us that in many things we offend all Let us humble our selves that we have been so little in observing of it and endeavour to come up to a more full and exact performance of the duties therein required this will be a good evidence of our love to God which we cannot so well make out to our selves or others to be sincere by any other way or means as by this If we love not our brethren whom we have seen how shall we think we can love God whom we have not seen without this all our external performances in Religion will signifie nothing with God All our hearing praying fasting and whatever else it be will be of little or no account with him The Apostle calls the way of love an excellent way it is an excellent way to overcome enemies and make them friends This was the way God took to overcome us he drew us with the cords of a man with bonds of love and he prescribes the same way to us O let us try and see whether more may not be done in this than any other way (ſ) Vincit malos pertinax bonitas nec quisquam tam duri infestique adversus diligenda animi est ut etiam vi tractus bonos non amet Sen. de Benef. lib 7. Eph. 4.16 Col. 2.2 This hath been an approved way the primitive Christians tryed it and found it a good way What made way for the Gospel through the world how came Christians to
in looking after riches and honour and the vanities of the World Oh! but now now now pursue Salvation It is a must-be and if the present time be gone you may be undone for ever 2. Salvation is that which imports rest and satisfaction Salvation it is the Soul's quietation and ease Heaven is that center of the Soul you are never at rest till you come there Now the object of rest is speedily to be pursued How doth every thing hasten to its rest its center how doth the stone with eagerness hasten to the Earth when thrown from the top of an high steeple how swiftly doth the fire fly upwards to its rest to its center with what a rapid motion with what a fierce career do the Rivers run into the Sea they are going to their place the place of waters Is Heaven thy rest is Heaven thy center why is thy tendency to it so sluggish You owe unto life Eternal all those propensions and all those inclinations wherewith all the things of the World are carried to the centers The speed that the wicked make in getting to Hell proclaims that Hell is their proper place and center though not for rest but restlessness Shall every thing hasten to rest but thy Soul it was the speech of Naomi to her Daughter my Daughter shall I not seek rest for thee Oh that every one would say unto his Soul my Soul shall I not look after rest for thee in the bosom of God and the eternal fruition of himself the little Infant that cryes for sleep will rise up in judgment against a sinner that doth not look after the rest of his Soul That little Infant that cryes for sleep out-goeth thee in wisdom 3. It is a day of Salvation and the pursuing of Salvation is Opus grande a great work a vast employment many things are required to accomplish it many lusts to be subdued many duties to be discharged many temptations to be resisted many relations to be filled Now a great work must be begun betimes If you had but a little to do in the day you might lie in bed a great while in the morning but you have a vast work to do and therefore get up early Some poor Creatures will rise up early to washing a pitiful work to the cleansing of thy Soul a far greater work surely than to wash clothes If you had a thousand Souls they might all be employed for the obtaining of Salvation If every singer were a hand they might all be employed in getting of Salvation He that hath many Children to look after and a small Estate many to feed and cloath he saith I must rise early and sit up late None have so much business as a Christian The work of Christianity is never at an end The art of Religion is never learned There is still an c. still something remaining to be done Blessed Paul thought himself far from perfection I do not look upon my self as having attained the best have much more to be done than they have already done I have read of a famous Limner who when he had wrought his picture in the best and most curious manner would never write at the bottom feci but faciebam I did it not I have done it because he judged he had never wrought any picture so well but he might work it better and add something more of art to it A Christian's art is never complete while he liveth in this world nor ever did a Saint think himself a complete Artist How exceeding large are the commands of God! how little is our most and how bad is our best compared with the rule 4. This delaying in the pursuit of Salvation is a delaying to be freed from the greatest evil What is that the wrath of God guilt damnation hell Delaying to be freed from extreme miseries is confuted by constant experience what condemned Malefactor will delay to get free from his chains from his dungeon from the sentence of death what tormented person upon the rack will say I must consider before I accept of ease and when ease and riddance from the rack are offered if instantly he will accept thereof will say I will consider of it I will give answer of it hereafter if a dust fly into the eye thou hastest to get it out and wilt thou not hast to ease thy soul who ever deliberated whether he would come out of the fire or no 't is more mad to deliberate whether thou wilt be saved or no and get out of the state of damnation Here is no place for deliberation 't is no measuring cast 5. Salvation it is our Own concern it is Opus proprium our own business it is not another's It may be a slothful apprentice will be backward to rise in the morning when he is to do his Master's business but when he sets up for himself and is to gather an Estate for himself he will go about his business speedily Salvation is a work for your selves the gain thereof is your own gain Whatever you get here goes into your own purse Here if you are wise you are wise for your selves Prov. 9.12 Oh that we had more true self-love the common self-love in the world is imployed about our bodily self the shell the sheath of the true self which is the body Few men truly love their true self 't is a common proverb interest will not lye yet the Soul that delays Salvation his interest lyes He walks contrary to it and neglects that wherein all his blessedness doth consist make sorts of his own Salvation 6. It is a day of Salvation and Salvation recompences for all earliness and earnestness Salvation maketh amends for all the sufferings and services of time How poor how short and slight is our work compared with our wages If there could be any trouble in Heaven it would be this that we have laboured for it no more and no sooner upon Earth Thou hast no more to live on to Eternity than what thou layest up here As our obedience is small compared with our rule prescribed so it is very small compared with our recompence promised Though nothing can recompence for the neglect of Salvation yet Salvation can recompence for the neglecting of all other things Nor only doth it recompence for our neglecting of all things but for our being neglected of all persons and for all our reproaches for our early pursuing it all which will easily be confuted with this answer 't is better to be reproached and derided for being too speedy than damned for being too slow in entring into Heaven's way 't is more easy to bear the scorns of the World than the scourges of Conscience I conclude We can never regard Salvation too soon for we can never either injoy it or think we can enjoy it too long What Spiritual knowledge they ought to seek for that desire to be saved and by what means they may attain it Serm. V. Isaiah 27.11
Commands are as wise as holy and if he hath not revealed to us the reason of his will it is because he would exercise our humility and have us own his Sovereignty in our obedience and acknowledge him to be the supreme Judge as well as Author of our duty 3. The same we may say of Mens enquiring into those things which concern others rather than themselves When Men are Learned in other Mens duties but ignorant of their own can spy motes in other Mens eyes and not see beams in their own Mat. 7 3. Can criticize upon little faults in their Neighbours and yet overlook much greater in themselves 4. Men are curious when they study things rather difficult and nice than useful and edifying such as are more fine than substantial new or rare instead of great and weighty Such seem to have been those ãâã ãâã ãâã ãâã ãâã vain bablings ãâã ãâã ãâã ãâã ãâã apud Theophyl against which the Apostle cautions Timothy Eph. 1.6.20 great words of little signification a noise of something worth just nothing And such those questions and strifes of words about which some doted v. 4. The vainest emptiest persons amongst us are not more phantastical in their garb or diet than some others are in their studies and enquiries They are for that knowledge which is most fashionable Their very minds must be in the mode Their notions must be the neatest and newest They disdain what is common though never so profitable What they like must have newness and variety or else abstruseness and difficulty to commend it something be sure besides usefulness They have sick Queasie stomachs distempered palats cannot eat their Spiritual food unless it be minced nor relish the most wholsom truths unless set off with a Philosophical gust In a word they are rather for odd things than good such as may gratifie their wanton fancies rather than bring any saving benefit to their Souls Caut. 2. Take heed of Pride which we may say is a worm very apt to breed out of the Tree of Knowledge 1 Cor. 8.1 Knowledge puffs up It is a hard thing for Men to know much and not know that they do so Many that have great knowledge of other things yet know too little of themselves of their own infirmites of their own follies and those things in themselves which might keep them humble This brings me to the second part of the case propounded viz. II. What means we should use for the obtaining such knowledge as is needful for us 1. Here the first thing we should direct to is Humility He that would be truely wise must labour to be humble Homo Sapiens est quamdiu quaerit sapientiam ubi autem se putat ad ejus culmen pervenisse desipit Sap. Arab. apud Drusium ãâã ãâã ãâã ãâã ãâã Theodor. de curand Graec. affest ãâã ãâã ãâã ãâã ãâã Theodâret ãâã ãâã ãâã ãâã ãâã Just Mart. in Exp. sid Tu disputa ego credo Job 22 2â He that would ever arrive at any height of knowledg let him get low thoughts of himself Pride and a conceit of a Man 's own knowledg is one of the greatest hinderances of his knowing 1 Cor. 8.2 If any Man think he knoweth any thing he knoweth nothing yet as he ought to know Prov. 26.12 There is more hope of a fool than a Man that is wise in his own conceit Humility makes Men teachable sense of ignorance makes them willing to learn and God promiseth to teach them Psal 25.9 The meek will he guide in judgment the meek will he teach his way 2. We must deny our selves in our carnal reasonings Subject our understandings to the Authority of God leave something for faith to do and not think to be such absolute Masters of all divine mysteries as to receive no more of them than our own reason can comprehend when it is the highest reason in the World to believe what ever God speaks though our reason cannot reach it Our wisdom in Spiritual things must begin in our being fools in the World's account 1 Cor. 3.18 If any Man among you seemeth to be wise in this World let him become a fool that he may be wise Though we must use our reason in the search of Spiritual truths yet not reason only many things purely are the objects of our faith and of them reason is no competent judge 3. We must be diligent in the reading and studying of the Scriptures as the repository the fountain of Spiritual knowledge Search the Scripture saith our Saviour Christ John 5.39 O how I love thy Law it is my meditation all the day saith David Ps 119.97 Give attendance to reading saith Paul 1 Tim. 4.13 I have heard of a Cardinal that either acknowledged or boasted that he never read the Bible but once in his life Reading other Books Sententiaries and Canonists might make him wise enough to be a Cardinal but not wise enough to be a Christian Where should we seek for knowledge but in the Fountain of knowledge how should we better understand God's Law than by receiving it at his mouth 4. Yet we are not so confined to the Scripture alone as that we may not make use of other good books the labours of such faithful servants of God as have best studied his word and best understood his mind How doth this age and place abound with good and sound and profitable books and well it were that it abounded with none else however we have our choice and that too in our own Tongue Private Christians need not the learned Languages to make them learned in the Scriptures Expositors we have to help us to understand the meaning of the word Practical writers and casuists to quicken our affections and apply truths to our Consciences Controversial ones to discover errors and arm us against them and Systematical and Catechetical ones to methodize our knowledge and order what we know and shew the connexion of Spiritual truths among themselves and their dependence upon each other that so we may have a map of the way to Heaven before us a full prospect of our whole Religion at one view And were it not well if some would spare a little time from their shop-books for such books as these if when they cannot be getting money they would get knowledge when they cannot be dealing with good Customers they would deal with good Authors such as might make them more wise when not more rich 5. We should be diligent and regular in attending on the word preached As it is the duty of Ministers to be instant and Preach the word in season and out of season 2 Tim. 4.2 So it is duty of people to hear it Reading the Scriptures and good Books is not sufficient for those that are in a capacity to hear The Preaching of the Word is the great Ordinance appointed by God for the Instruction Edification and Conversion of those that are to be saved and it is that which God doth usually
holy of the Lord twice in this 13. verse and this not in reference only to the seventh day but in reference to the first day of the week which this Evangelical Prophet had then by divine revelation in his eye How much more doth it concern us who are reserved to this glorious Administration under the Gospel to own the Divine right of the Evangelical Sabbath Surely it is the voice of the glorious Trinity that calls it my holy day God the Father by Creation God the Son by Redemption and God the Holy Ghost by Sanctification sending down a rich and plentiful effusion of Gifts and Graces upon the Apostles for the enabling them to go forth and convert the Gentiles by the preaching of the Gospel To deny God his own right is Sacriledge and Atheism We learn from hence that we must give God the whole Entire day my day saith God a few hours or the forenoon vvill not serve Gods turn but he challengeth the whole time as his own peculiar There is a great dispute amongst Divines when the Sabbath begins and when it ends the text determineth the controversie saith God all is mine The vvhole 24 hours is Sabbath look how many hours vve reckon to our days so many hours vve must reckon to Gods days also if vve vvill be ingenuous Obj. But vvho is able to spend the vvhole 24 hours in religious duties without any intermission Answ None neither is it required for neither do we our selves on our days spend the whole 24 hours in the imployments of our particular places and callings but vve allow our selves a sleeping time and a time for preparing our food and a time for eating and drinking and other refreshments of nature both for our selves and our relations and so doth God also provided always 1. That vve be not overlavish and prodigal in our indulgences to the flesh and the concernments of the outward man that vve exceed not our limits of Christian sobriety and moderation 2. Provided that we do not those things with common spirits we must eat and drink and sleep as part of the Sabbath-work with heavenly minds and Sabbath affections The occasional Sabbaths amongst the Jews gave them a greater latitude no more time of those days being counted holy than was spent in the publique service of the day which continued but from nine of the clock in the morning when the morning sacrifice was to be offered and ended at three of the clock in the afternoon at evening sacrifice But the weekly Sabbath was holy in the whole extent of it not indeed by constitution but by institution and consecration God blessed the Sabbath day and hallowed it i. e. set it apart for divine and holy uses of which more infra In our sanctifying of the Sabbath Rule or Note we must have an equal respect to the negative prohibition as to the affirmative injunction i. e. to what is forbidden as well as what is commanded è contra And this is a rule which holds in the exposition of all the Commandments of the Law and of the Gospel Cease to do evil and learn to do good The negative and affirmative precept have such a mutual relation one to another that one doth infer the other and take away one and you destroy the other It is impossible to do what is commanded without due care of avoiding what is prohibited neither can that man rationally pretend to keep the Sabbath that lieth a bed all day because he doth not work not he that followeth his servile labour because possibly he may perform some religious duties What God hath joined together let no man put asunder Carnal sports and pleasures are as great a profanation of the Sabbath as the most servile labour and drudgery in the world Dicing and carding do as much violate the Law of the Sabbath as digging and carting playing as much as ploughing dancing and morrice-games as much as working in the smiths-forge Bowling and shooting as well as hewing of wood and drawing of water The reasons are clear for 1. Sports and pleasures are as expresly forbidden as bodily labour in our ordinary vocation for he that said thou shalt do no manner of work said also thou shalt not find thine own pleasures c. 2. Sports and pleasures are as inconsistent with a Sabbath frame of spirit as the grossest labour in our calling yea I 'le undertake that a man in his particular calling may more easily get good thoughts of God and of eternal life c. than a person that is drench't and immers't in vain delights and sports In such cases men are usually so intent upon their sports and pastimes that it is not easie to edge in a good serious thought in the midst of sensual delights Tota in toto tota in quâliâet parte A man in his carnal pleasures is like the soul in the body All in all and all in every part of their pleasing vanities pleasures do fox and intoxicate the brain when as labour is apt to make them serious and considerate 3. Reason Pleasures are as great diversions from the duty of a Sabbath as labours It is conceived Adam should have had a Sabbath in Paradise had he persisted in innocence why not because his dressing of the garden would have wearied him for weariness is the fruit of sin but his dressing of the garden would have been a diversion from attending his Creator in the Ordinances of a Sabbath 4. Carnal pleasures leave a defilement on the spirits and so do totally unfit the soul for communion with God That Character lovers of pleasures more than lovers of God how fully doth it agree to such kind of profaners of the Sabbath Pleasures draw off the mind from God and justly cause God to withdraw from the soul how totally doth this indispose to Sabbath work In heaven they cease not day and night saying holy holy holy c. Oh Christians never think of reconciling carnal pleasure and Communion with God together it is impossible 7th Obs Not speaking thine own words The Sabbath is polluted by words as well as by works Christ will judge men in the great day for their words and by them will he either justifie thee for sanctifying the Sabbath or condemn thee for profaning of it I am afraid it is the great controversie God hath with this nation not only profane but even professors are all guilty of not sanctifying the name and Day of God in their talk and discourses upon the Sabbath Day If Jesus Christ should join himself to our Tables Luke 24.15 16 17. or lesser companies as he did with the two Disciples going to Emaus and ask us what manner of communications are these which ye have one with another how might the question fill our faces with paleness and strike us speechless Alass who can tell what day it is by mens discourses and conferences one with another how vain foolish unprofitable and unsavory is most
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 Ministârs 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 shâll 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
our Enemies This likewise draws the heart to a just indignation Zeal and Compassion The very matter we Sing doth abundantly sweeten this Duty Nay further 1. Singing is the musick of Nature The Scriptures tell us the Mountains Sing Jer. 44.23 The valleys Sing Psal 65.13 The trees of the wood Sing 1 Chron. 16.33 Nay the Air is the Bird's Musick room where they chant their musical notes 2. Singing is the Musick of Ordinances Augustin reports of himself Aug lib. 3. conf cap. 6. Bâza That when he came to Millain and heard the people Sing he wept for joy in the Church to hear that pleasing Melody And Beza confesses That at his first entrance into the Congregation and hearing them sing the 91 Psalm he felt himself exceedingly comforted and did retain the sound of it afterwards upon his heart The Rabbies tell us That the Jews after the feast of the Passeover was celebrated they sang the 111 Psalm and the five following Psalms and our Saviour and his Apostles sang an HYMN immediately after the Blessed Supper Mat. 26.30 Mat. 26.30 3. Singing is the Musick of Saints 1. They have performed this duty in their greatest numbers Psal 149.2 2. In their greatest straits Isa 26.19 3. In their greatest flight Isa 42.10 11 4. In their greatest deliverances 5. In their greatest plenties Isa 65.14 In all these changes Singing hath been their stated duty and delight And indeed it is meet that the Saints and servants of God should Sing forth their joyes and praises to the Lord Almighty Every Attribute of him can set both their Song and their Tune 4. Singing is the Musick of Angels Job tells us The Morning Stars Sang together Job 38.7 Now these Morning Stars as Pineda Pineda comment in Job tells us are the Angels to which the Chaldee Paraphrase accords naming these Morning Stars Aciem Angelorum an host of Angels nay when this heavenly Host was sent to proclaim the Birth of our dearest Jesus they deliver their message in this raised way of duty Luke 2.13 They were ãâã ãâã ãâã ãâã ãâã delivering their messages in a laudatory Singing the whole Company of Angels making a Musical Quire Nay in Heaven there is the Angels joyous Musick Creaturarum Psalmus est Stella they there sing Hallelujahs to the most High and to the Lamb who sits upon the Throne Rev. 5.11 5. Singing is the Musick of Heaven The glorious Saints and Angels accent their praises this way and make one harmony in their state of blessedness Ibi nil nisi laus Dei nisi amor Dei Aug. and this is the Musick of the Bride-Chamber Rev. 15.3 The Saints who were tuning here their Psalms are now Singing there Hallelujahs in a louder strain and articulating their joys which here they could not express to their perfect satisfaction here they laboured with drowsie Hearts and faltering Tongues But in glory these impediments are removed and nothing is left to jar their joyous celebrations Now thirdly we come to shew the Vniversal practice of this Duty Singing Psalms and Spiritual Songs to God is not more sweet than Oecumenical It hath been always the way of Saints thus to express their joy in the Lord. This Duty hath been practised 1. By all varieties of Persons 1. By Christ and his Apostles as hath been shown Mat. 26.30 The glorious Sun and Stars have shined in favour upon this joyous Service and left their practice of it upon Record The Supernal and upper Orders of the World have not been too high for this Spiritual Harmony 2. Godly Princes have glorified God in this Duty 2 Chron. 29.30 Their Thrones have not raised them above this Spiritual service King Jehoshaphat assaults his enemies not only with the brandishing of his Sword but with the Singing of his Song 2 Chron. 20.21 Princes who have swayed regal Scepters have sang Spiritual Songs and have minded the Quire as well as the Crown David not only takes the Scepter into his hand to rule the people but takes the Harp into his hand to sing the praises of the Lord. 3. Worthy Governours Nehemiah takes care that as soon as the wall of Hierusalem was set up Singers should be appointed to perform this part of God's Worship Nehem. 7.1 These Eminent Magistrates held not only the reins of Government but lifted up those hands which held them with the voices in Singing the Praises of God Magistracy is a spur not a curb to Duty I need not mention Ethan Heman and Asaph Eminent and Worthy Men engaged in this pleasing service 2 Chron. 5.12 4. Holy Prophets They did not only prophesie of things to come but they practised Duties for the present more especially this And as David pens Prophetical so he sings Musical Psalms and professes his dying and his singing Air should both expire together Psal 146.2 Psal 146.2 This Duty should lye by him on his Death-bed and as Moses in the 32 Chapter of Deuteronomy he will close up his life with a Swan-like with a Saint-like Song So the 22 Chapter of the second of Samuel was a song of Thanksgiving for manifold mercies a little before his death 5. The body of the People As Singing is not too low for Kings so not too choice for Subjects the whole multitude sometimes engaged in the harmony Then Israel Sang this Song Numb 21.17 The Peoples voice may make melody as the lesser birds contribute to the Musick of the Grove their chirping notes filling up the harmony 6. Eminent Fathers Basil Basil August lib. 9. Conf. cap 6. Non discumbitur priusquam Oratio ad Deum sit c. Tertul. calls the Singing of Psalms Spiritual incense Augustine was highly commendatory of this service and assures us Ambrose and Athanasius were coincident with him in this particuler 7. Primitive Christians and here I shall only mention what Tertullian relates of the practice of those times he lived in When we come to a feast saith he we do not sit down before there is Prayer and after the meal is past one cometh forth and either out of the Holy Scriptures or else from some composure of his own begins a Spiritual Song 2. In all Ages This service of Singing to God was soon started in the World Moses the first Penman of Scripture he both Sung a Song and Penned a Psalm as we hinted before In the Judges time Deborah and Barak Sang a Triumphant Song Judg. 5.1 2 c. During the time of the Kings of Judah the Levites sang the praises of God in the Sanctuary A little before the Captivity we find the Church praising God in Singing Isa 35.2 In the time of the Captivity Israel did not forget the Songs of Zion though they were in Babylon Psal 126.2 After their return from Captivity we soon find them return to this joyous Service Neh. 7.1 their long Exile had not banished this Duty Towards the close of their Prophets prophesying the Church is again engaged in
premised my work shall be to shew what use and respect Baptism has unto this benefit of obtaining remission of Sins by Jesus Christ I shall do it in these considerations 1. First that God hath ever delighted to deal with his Creatures in the way of a Covenant that we might know what to expect from him and might look upon our selves as under the firmer Bonds of obedience to his blessed Majesty In a Covenant which is the most solemn transaction between Man and Man both parties are engaged God to us and we to God It is not meet that one party should be bound and the other free therefore both are bound to each other God to Bless and we to Obey Indeed in the first Covenant the debitum poenae is only mentioned because that only took place Gen. 2.17 In the day thou eatest thereof thou shalt surely dye But the other part is implied and it doth in effect speak thus much Do and Live Sin and Dye 2. Secondly because the first Covenant was broken on our part God was pleased to enter into a second wherein he would manifest the glory of his Redeeming grace and pardoning Mercy to fallen Man this was brought about in Christ 2 Cor. 5.19 God was in Christ reconciling the world to himself and therefore this second Covenant is called a Covenant of Peace as being made with us after the breach and when Man was obnoxious to the wrath of God Isa 54.10 The Covenant of my Peace shall not be removed Man needeth such a Covenant and God appeased by Christ offereth it to us 3. Thirdly In this Covenant of Peace the Priviledges and Duties are suited to the State in which man was when God invited him into Covenant with himself Man was fallen from his Duty and obnoxious to the wrath and displeasure of God and therefore the new Covenant is a Doctrine of Repentance and Remission of Sins What is Preach the Gospel to every Creature Mark 16.16 is in Luk. 24.47 That Repentance and Remission of sins should be Preached in his Name among all Nations for that is the Gospel or the new Remedial Law of our Lord Jesus Repentance to heal us and set us in joint again as to our Duty Remission of Sins to recover us into God's favour both these benefits we have by the Redeemer Acts 5.31 Him hath God exalted to give Repentance and Remission of Sins to Israel he giveth the one simply and both giveth and requireth the other so that by the New Covenant Remission of Sins is conveyed to all true Penitents Fourthly More distinctly to understand the tenour of this New and second Covenant we must consider both the Duties and the Priviledges thereof for in every Covenant there is ratio dati accepti there is something promised and given and something required and usually the Promise consists of somewhat which the Party is willing of and the Duty or Condition required of that to which he is more backward and loath to submit so in the Covenant of Grace in the Promise God respects man's want in the Duty his own Honour Every man would have pardon and be saved from Hell but God will have subjection even corrupt Nature is not against desires of Happiness these God makes use of to gain us to Holiness All men readily catch at Felicity and would have Impunity Peace Comfort Glory but are unwilling to deny the Flesh to renounce the credit profit or pleasure of Sin or to grow dead to the World and worldly things Now God promiseth what we desire on condition that we will submit to those things that we are against as we sweeten bitter Pills to Children that they may swallow them the better they love the Sugar though they loath the Alloes so doth God invite us to our Duty by our Interest Therefore whosoever would enter into the Gospel-state must resolve to take the Blessings and Benefits offered for his Happiness and the Duties required for his Work Indeed accepting of the Benefits is a part of the Condition because we treat with an invisible God about a happiness that lieth in another World but 't is but part there are other terms and therefore we must draw nigh with a true heart in full assurance of Faith Heb. 10.22 With a true heart resolving upon the Duties of the Covenant in full assurance of Faith depending upon God's Word that he will give us the blessings Fifthly The Priviledges are two Pardon and Life these are the great Blessings offered in the New Covenant you have them both together Acts 26.18 To turn them from darkness to light and from the power of Satan unto God that they may receive forgiveness of sins and inheritance among them that are sanctified by Faith These two Benefits are most necessary the one to allay the Fears of the guilty Creature and the other to gratifie Desires of Happiness which are natural to us the one to remedy the misery incurr'd by Sin and the Fall of Man the other to establish our true and proper Felicity in the everlasting enjoyment of God the one to ease our Consciences and support us against troubles of mind the other to comfort us against the outward troubles and afflictions which sin hath introduced into the World In short the one to free us from deserved Punishment the other to assure us of undeserved Blessedness the one importeth Deliverance from Eternal Death and the other Entrance into Eternal Life Sixthly The Duties thereof do either concern our first entrance into the Christian state or our Progress therein Our Lord representeth it under the Notions of the Gate and the Way Mat. 7.14 Strait is the Gate and narrow is the Way which leadeth into Life Other Scriptures deliver it under the notions of making Covenant and keeping Covenant with God making Covenant Psal 50.5 keeping Covenant Psal 25.10 Psal 103.18 The Covenant must not only be made but kept I. As to entring into Covenant with God there is required true Repentance and Faith Mark 1.15 Repent and believe the Gospel Repentance respects God as our end Faith respects Christ as the great means or way to the Father Acts 20.21 Repentance towards God and Faith in our Lord Jesus Christ God is our end for Christ died to bring us to God 1 Pet. 3.18 and Christ is our way John 14.6 and whole Christiany is a coming to God by Christ Heb. 7.25 Now in our first entrance Faith and Repentance are both mixt and it is hard to sever them and show what belongs to the one and what to the other at least it would perplex the Discourse Both together imply that a man be turn'd from a life of Sin to God by Faith in Christ or a renouncing the Devil the World and the Flesh and devoting and dedicating our selves to God 1. A Renouncing of the Devil the World and the Flesh for these are the three great Enemies of God and our Salvation Eph. 2.2 3. In time past ye walked according to
when he is old he will not depart from it i. e. not easily not ordinarily depart from it He will be the better for it as long as he lives Hildersham From the first of these viz. the Precept that enjoins the Duty I infer That it is the great and indispensable Duty and therefore ought to be the serious and constant care of Superiours prudently and piously to train up or Catechize to instruct and educate all such Inferiours as are committed to their care and conduct In the pursuing of this Momentous Truth I shall tread in this Method laying before you these five things 1. What it is to train up or Catechize 2. What is meant by That Way wherein persons are to be trained up 3. Who they are that are to be trained up or Catechized 4. Who they are that are to train up or Catechize and why 5. How the whole Affair may be so prudently piously spiritually managed as that it may be Crown'd with such a blessed success as to become most universally profitable ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã initia primum imbue institue instrue dedica Buxtorf ãâã ãâã ãâã ãâã ãâã instructos expeditos incipientes suos pueros fidos initiatos quos domi nuâriverat quos arte bellied lege Divina instruxerat Whether by way of Question and Answer Vid pag. 7. 1. What it is to train up or Catechize Sol. The word in the Text is very pregnant and greatly significant Primum imbue give the first dip dy tincture seasoning Hence by a Metaphor the word is diversly translated Initia so Ar-Mout Begin or give the first instruction lay the ground-work foundation or first stone Deduc So Chald. Paraph. Vers Instrue Set in order or array arm train up instruct Thus Abraham armed or led forth his trained or instructed servants Gen. 14.14 The word is also translated Dedicavit Consecravit i. e. to set a person or thing apart and to devote it to the true God in a right manner for holy uses and ends with solemn prayer and praise Thus the word ãâã ãâã ãâã ãâã ãâã is used Deut. 20.5 Psal 30. title 1 Kings 9.7 2 Cbron. 7.5 1 Kings 13.13 1 Chron. 18.11 The Greeks render the word ãâã ãâã ãâã ãâã ãâã A word of a peculiar signification and imports a plain and familiar teaching and instructing of the ignorant by word of mouth in the first grounds and Fundamental Principles of the true and in the strictest sense the Christian Religion Thus the word is used Luke 1.4 Acts 18.25 1 Cor. 14.19 Gal. 6.6 Hence it may be suppos'd it was that our Translators in the Margent render the word Catechize as being prompted thereunto by the Jewish Rabbins who stile their form of Catechism ãâã ãâã ãâã ãâã ãâã a Book of first instruction 2. What is meant by that way wherein persons are to be trained up or Catechized and initiated ãâã ãâã ãâã ãâã ãâã Juxta viam suam i. e. juxta vitae genu quod ipsum sequi velis Sol. In the way he should go In the way or manner of his life Gen. 43.7 in via sua in his way in his kind and according to his capacity and measure and suitably to the weakness and tenderness of his years in the sound knowledg and practice of those truths and principles which may fit him for the service of his God and Generation here and for the eternal enjoyment of his God hereafter Let Paul interpret Solomon in his way 1. In the nurture and admonition of the Lord Eph. 6.4 i. e. in all profitable instruction suitable to a Child's age and state ãâã ãâã ãâã ãâã ãâã for the framing and moulding of him by knowledg unto a commendable and vertuous carriage and for the doing of greater good in humane Society when he comes to write himself Man but especially in Religious instruction The first Principles of the Oracles of God and of the Doctrine of Christ Heb. 5.12 6.1 ãâã ãâã ãâã ãâã ãâã in instruction in righteousness 2 Tim. 3.16 In the words of Faith and of good doctrine 1 Tim. 4.6 There is something more yet in the words ad os supra os Ar-Mont upon the mouth of his way A form of speaking frequently used in Scripture to note the suitableness or proportion of the thing Exod. 16.21 according to the mouth of his eating i. e. according to the measure of his eating So Num. 7.5 To every Levite according to the mouth i. e. the condition and degree of his service Thus here Train up a Child upon the mouth of his way i. e. in such a way as is not only good and honest in it self Pro captu ingenii ejus infirmioris ut non eum plus oneres quà m aetas fert but most proper and suitable to the spirit disposition end and capacity of the Child As Children are to be fed with such meat so they are to be taught in such a manner as they can most easily and profitably digest Teach them but thus upon the mouth and then out of their mouth shall come praise Psal 8.3 3. Who they are that are thus to be trained up or Catechized and why ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã Excussit puerum puerulum infantem ex utero nuperrimè excussum ãâã ãâã ãâã ãâã ãâã Ità hodiè Rabbini puerum 5. annotum ad Biblia 10 ad mischna seu Textum Talmudium 13. ad Praecept 15. ad Talmud Jer. 1.6 2 Chr. 13.7 Isa 5.3 Sol. All younger ones and Inferiours that are committed by God or men to the care and conduct of Superiours all included in the name Child The Original word admits of several significations An Infant newly born Judg. 13.7 of three months old Exod. 26. A Child as soon as he begins to speak and exert his reason Thus it runs parallel with the Greek word ãâã ãâã ãâã ãâã ãâã And so we find Timothy instructed from a Child a Babe a Suckling 2 Tim. 1.5 with 3.15 It takes in Boys also and Girls Sons and Daughters of somewhat riper age youths as Shechem Gen. 34.19 Damosels and those marriageable Deut. 22.19 The word is also applied to Abraham's Men-servants Gen. 22.3 and to Booz Maid-servants Ruth 2.22 Est 4.4 To such as though they may be men in years are children in understanding These all and every one of these come within the List of those that Solomon and his God would have train'd up and Catechiz'd Nay let me add there is not a younger Son of the Prophets not one that sits at the feet of those Learned Gamaliels those truly Reverend Elijahs that can justly plead exemption from this seeming task shall I say or real honour of being clearly taught in and firmly fixt upon those Everlasting Foundations the first principles of the Oracles of God Heb. 5.12 6.1 4. Who they are that are thus to train up or Catechize these Inferiours and younger ones Sol. All
attained so much knowledg in the Principles of the Christian Religion as that the Heathens might be admitted to Baptism and the Christian Children to the Lord's Supper To this custom some of the Learned judge that Peter alludes in 1 Pet. 3.21 not the putting away of the filth of the flesh but the Answer of a good Conscience towards God ãâã ãâã ãâã ãâã ãâã 1 Pet. 3.15 Aâlusio factâ ad morâm veterem Catechistarum irâe rogantium Catecâumenos a daltos ante Bâptisâum ãâã qui ad Christianismum vel gentilitate vocati Credis Credo Abrenuntias Abrenuntio Cujus origo in exemplo Eunuchi Ac. 8.37 Spant dub Evang. Pars 3. p. 97. Trap. in Mat. 13.51 Bowles Pastor Evaag l. 2. c. 5. by the Resurrection of Jesus Christ True the main thing is the Answer of a good Conscience in a man 's own self yet there was a good Answer in his mouth to the Catechist who was to ask them a reason of the hope that was in them 3. The Primitive Fathers that trod on the Heels of the Apostles and were most likely to be best acquainted with the Apostles practice highly esteemed this way of teaching and constantly used it Cyprian saith Optatus used it at Carthage Origen at Alexandria Hence Clemens Alexander his paedagogus Cyril Mystagog Lactantius his Institutions Athanasius his Synopsis Augustine his Enchirid. Liber de Doct. Christianâ de Catechiz rudibus Fulgentius de fide 4. Many of the Antient Councils made Decrees and Canons for Catechising Concil Neocaes Can. 6.7 Concil Tolet. Can. 24. In this consent all the Reformed Churches uno ore Nay which is more the Papists themselves that were assembled in the Council of Trent observing that in the later Spring of the Gospel the use of Catechizing in the Reformed Churches was one of the special means of with-drawing People from the darkness of Popery to the light of the Gospel and of so firmly grounding professors in the true Religion as nothing could with-draw them from the same and so the Hereticks as they were pleased to stile them had got much ground strongly moved the Councel that there might be a Catechism compiled of the Principles of the Romish Religion as that that was most likely to give check to that deluge of Heresie which through the Hereticks Catechising was breaking in upon them 5. This manner of Teaching by way of Catechising viz. By propounding the Question and putting the child to Answer it as the Echo doth the Voice is a most ready way to make any Instruction to take Whence it is that in all Schools of Learning this course is taken viz. The Teacher propounds his Questions and requires Answers from those that are instructed whereas if you speak never so well or so long yea the longer the worse in a set and continued Speech it useth to vanish in the Air without any observable notice or after fruit 2. Superiors in the Family and these are Parents and Family Governors to whom we may adjoin School-masters and Tutors These all are concerned in this great duty of Training up and Catechizing those that are committed to their Charge and Conduct 1. How deeply Parents are obliged to this Duty is written as it were with a Sun-beam in the Scriptures where we find Precepts Presidents Arguments more than many to evince it Ex. 10.2 Ex. 12.24 26 27 with 13.8 14 15. Josh 4.6 7 21 22 24. Deut. 4.9 10. Ainsw in Deut. 6 6 7. 1. Precepts The Israelites are bound to tell in the ears of their sons and of their sons sons what things the Lord had wrought in Egypt that they also might know Jehovah to be the Lord. The Parents are bound to be Expositors of that great Rite of the Paschal Lamb and of the Stones set up in the midst of Jordan bound also to teach their Children the words which they heard from the Lord their God in Horeb even the Ten Commandments How doth this Duty sparkle with a Radiant Lustre in that great Text Deut. 6.6 7 These words which I Command thee this day shall be in thine heart and thou shalt teach them diligently unto thy Children and shalt talk of them when thou sittest in thine House and when thou walkest by the way Ainsw in Deut. 6.6 7. and when thou liest down and when thou risest up It is the Eternal God that here gives forth his strict Command to Parents These words all these words Precepts Promises Threatnings shall be in thy heart not in thy head only so as to know but in thy Heart to affect An Heart inflamed with the Love of God and his Truth Joel 1.3 Deut. 11.19 God knew was one of the most effectual means to engage the Tongue to make known his Truth but not only in their Heart but Houses too Thou shalt teach them thy Children nor was this a Ceremonial Precept or a Command given peculiarly to the Jews for their assistance in their Remembrance of the Law of God as their Phylacteries and fringes c. Exod. 13.9 Deut. 6.8 9. but was and is a Moral perpetual standing Precept binding us in Gospel-times as well as them The same things we find in this Text we find also in the New Testament The word of Christ must dwell richly in us all one with this here Let it be in thine heart Col. 3.16 and in our Houses also we must teach and admonish others Eph. 6.4 we are to bring up our Children in the Nurture and Admonition of the Lord. 2. Branches in this Precept 1. Parents warned not to abuse their Authority by provoking their Children In the best of Parents there is not only Natural affection but also Natural corruption by reason whereof if they watch not well they will be very prone not only to be rash but furious with their Children that their Will may be fulfilled Therefore is this bridling Caution needful provoke not 2. Parents are here commanded not to neglect to lay out and improve their Authority in instructing their Children This also is necessary because Parents are too too apt to be fondly indulgent and on that account careless to bring up their Children in such courses as are necessary for knowing and doing the Will of God Both therefore are of special use Do not provoke but instruct Yea in instructing take care that you do not provoke and so instructing you will not at least you shall not have cause to provoke for a well instructed Child is in God's way to be an Obedient Child and very tractable to instructing Parents so that there will be no occasion of provocation from him or being provoked against him Bring them up therefore we must but in what In the Nurture and Admonition of the Lord. ãâã ãâã ãâã ãâã ãâã in all profitable knowledg Vid Zanch. Musc in Loc. suitable to a Child's Age and State for the composing and framing of him by this his knowledg unto a commendable and vertuous carriage for the
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
17 18. May we therefore say that by reason of their Ignorance they took that Name of God his Word in vain No this was not a vain business for in this way they understood the words of Christ at last the meaning whereof they knew not at first 3. Catechizing may be considered under a double notion 1. In regard of the present Action 2. As it is an Introduction and preparation to the future and further knowledg of God Now though little ones do not at first so understand as to use with due reverence the Name and things of God yet it follows not that they take God's Name in vain because they repeat good things in order to and for the gaining of such a knowledg of God and of those Holy things as whereby they afterwards come to use them more reverently And therein the first use of them though not so reverent hath a part as being preparatory to it and having an influence into it and working as a good means for the begetting of it Do not we teach little Ones their Letters by signs and certain petty devised sayings and resemblances which put them in mind of their Letters And this is not a vanity but a way suited to their narrow capacities to make them learn them the sooner So in this and the like cases the first Rudiments are still to be taken and judged of not in a way of disjunction from what follows after but as a preparation to it and being so taken they are not vain but material things because they serve to very considerable ends It is neither vanity nor Hypocrisie saith a reverend Author to help Children first to understand words and signs Baxter's Christian Directory p. 582. in order to their early understanding of the matter and signification Otherwise no Man may teach them any Language or to read any words that be good because they must first understand the words before the meaning If a Child learn to read in a Bible it is not taking God's Name or Word in vain though he understand it not for it is in order to his learning to understand it And it is not vain which is to so good a use Thus for Parents 2. Nor are Christian Ministers and Governors of Families together with School-Instructors and Tutors less obliged to take care of the Religious Instruction and Education of their respective Servants and Pupils which clearly appears from hence 1. The Lord commands it and expects it at the hands of Masters When others intrust Masters with the bodies of Servants God intrusts them with their Souls commands them to take care of them as for which they must and shall give a strict account Lo here saith God is a poor mean Servant but he hath a precious and an immortal Soul A Soul purchased with the same Blood of God-Man that his Master 's was and himself though never so vile in the eye of sense Col. 3.11 yet capable of being made a Co-heir with Christ in Heaven Take this Man and take care of him as thou wilt answer it at the great Day If this Soul perish through thy default thy Life shall go for his Look to it therefore Masters give to your Servants that which is just and equal knowing that ye also have a Master in Heaven Do not use them as Slaves as Beasts but rather as Fellow-servants of the same Lord Col. 4.1 In this Text we may observe a Divine Precept and a perswasive Argument to back that Precept 1. The Precept Ye Masters give unto your Servants 1. That which is just ãâã ãâã ãâã ãâã ãâã Oecon. 15. ãâã ãâã ãâã ãâã ãâã whatever is due to them by any positive contract legality or obligation Aristotle names three things as due to Servants Work Food Correction To which since our Servants are usually such as are not so by conquest but by compact we may add a fourth viz. Wages Moderate Work convenient Food due Correction proportionable Wages 2. Not only that which is just but that which is equal too ãâã ãâã ãâã ãâã ãâã Dav. in Col. 4.1 And this refers not to the works themselves of Servants and Masters but to the mind and manner of doing which ought to bear a due proportion in both v. gr Col. 3.22 Servants are commanded to obey their Masters in all things not with eye-service but in singleness of heart fearing God and as serving the Lord Christ And Masters are required to return them that which is equal when they rule them piously and religiously That is just which the Law of Nature or Nations requires that is equal which true Christian Charity and meekness requires and which is due to servants by a moral obligation 2. The Argument Knowing i. e. holding this for an undoubted principle believing it and constantly remembring that Masters on Earth have a Superiour Master in Heaven As Servants if gracious are Gods Sons and thereby may be comforted so Masters are God's Servants and thereby may be caution'd Are Masters eyes on their servants to see whether they do their duties faithfully so God's eye watcheth them much more to observe whether they carry themselves in their Relation conscientiously Holy Job Job 31 13â stood in aw of this great Master and acted accordingly Eph. 6.5 to 8. Servants must be obedient unto their Masters as unto Christ as serving the Lord Christ and the Masters must instruct and command in Christ Mr. Dod that great Servant of our Lord Jesus Christ from Exod. 20.10 gravely observes from those words Thou nor thy Son nor thy Daughter nor thy Man-servant nor thy Maid-servant c. That it belongs to all Family-Governours to see that their servants and all inferiours under their charge holily observe and keep the Lord's Day 2. I argue from those many and great benefits which accrue from the holy instruction of Servants and other Family inferiours 1. The Church is in an immediate capacity to receive benefit by it If Mistresses of Families did their parts and sent such polished materials to the Churches as they ought to do the work and life of the Pastors of the Church would unspeakably be more easie and delightful What a reviving of heart would it be to us to Preach to such an Auditory to Catechize instruct examine and watch over them who are so prepared by a wise and holy education and understand and love the Doctrine which they hear How teachable and tractable will such be How successfully the labours of their Pastors laid out upon them How comely and beautiful the Churches be which are composed of such persons and how pure and comfortable will their Communion be The Orchard is according to what the Nursery is So Churches are according to what Families are Good Families make good Churches and good Education makes good Families 2. Not only the Church but State would receive much good by this Towns Cities Counties Kingdoms would gain by it and it must needs be so for what are they
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 begân 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. â07 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
Philip to the Noble Eunuch q. d. To what purpose readest thou if thou be not careful to understand what thou readest The Word Preached either by Pastor or Teacher the Truth deliver'd in a way of Catechizing will do us no good unless we hear with understanding Hearken unto me every one of you and understand Mark 7.14 saith the greatest Preacher and have ye understood all these things Matth. 13.51 Dear Brethren as I know you desire not to sow your seed on the high-way Mat. 13 19. so as that the Fowls of that Prince of the Air should come and pick it up so be careful to make poor Creatures to understand what they are taught Now for the opening of the Truths laid down in the Assemblies Catechism I cannot but commend those four Books which I have found so exceeding useful for the younger ones among our people viz. Dr. Wallis Mr. Jos Alleyn Mr. Tho. Vincent and Mr. Tho. Dolittle their excellent Explanations 3. You will be sure to act very wisely very discreetly You know in Catechizing you have to do with different Sexes Ages Tempers Capacities some are less capable and more bashful these must not be expos'd to the scorn and contempt of those that have it may be more glib tougues and brazen foreheads but worse hearts You know when and how to incourage the willing to praise the forward to check the presumptuous to admonish the unruly patiently to bear with all You know what it is ãâã ãâã ãâã ãâã ãâã to be Soul Nurses 1 Thess 2.7 8. how to impart with all dearness those Fundamental Truths which make for their spiritual and eternal good and growth ãâã ãâã ãâã ãâã ãâã And shall I take leave in your names to assure younger ones that you will have a tender eye to the slowness of apprehension in some of them to the slipperiness of memory in others to the bashfulness of most to the reputation of them all That you will opportunely prevent their grosser mistakes and candidly palliate their lesser ones that you will give the best sense to the worst of their Answers and put some necessary words into their mouths the better to facilitate the expression of their thoughts that you will so wisely manage the whole business as that it may make for their reputation as well as instruction and that they may find favour both with God and men 4. What you do do it resolvedly and that in God's strength not in your own Expect opposition from within from without From within a proud heart apt to mutter 't is a low mean piece of drudgery No but rather the most Doctor-like part of our work and such as cannot accurately be perform'd without a clear insight into the greatest depths of Religion and a proportionable gift of ready Exposition The lowest Principles of Religion are the highest Mysteries Again the tender shoulder that shrugs and enters its Plea against the burthen as being too troublesom a weight to be added to the Load of our other Lords-day-labours Neither will this prevail with you Brethren we are confident you are not only able 2 Tim. 2.14 2 Cor. 12.15 but apt to teach 'T is your joy to spend your selves and be spent in the utmost service of your God and his Church You will not be much concern'd in the consuming of your Oyl so you may lend your Light To such gracious Souls as yours there is there can be no greater burthen than the sense you have of the heaviness of your people in hearing But from without the general averseness of young ones is pleaded as a grand obstruction As to that you are so well seen in spiritual Logick as to fetch meat out of this Eater and will easily conclude that this averseness in young ones from this exercise of Catechizing is not the least Argument of its singular usefulness The more unwilling the Patient is to have his Wound open'd searcht plaister'd and bound the more eager the compassionate Chirurgion is to give relief The more unwilling they are to present themselves to be Catechiz'd the more reason have we to press them to it by the greatest violence of perswasion .. Lastly let not want of success discourage Your Heavenly Master you know hath assured you that your labour is not 1 Cor. 15. last shall not be in vain in the Lord. God takes the measures of his servants not from their success which is his sole work but from their sedulous and faithful endeavors which is their duty Go you on to plant and water let the great Lord of the Vineyard alone to give the increase And know 2 Cor. 8.12 1 Cor. 3.6 7. 2 Cor. 2.15 you are a sweet savour unto God and though Israel be not gather'd but you seem to have spent your strength in vain yet surely your judgment is with the Lord and your work and wages with your God Isa 49.4 I have now done with the particular directions there remain yet some more general ones which being observed may with God's Blessing much promote the success of this whole work And so 1. To spiritual instruction add holy admonition exhortation good advice and counsel Do not only let them know by instruction what their duty is but press urge inforce this duty upon them by admonition and good counsel O my Child you see your Duty you know what you ought to do O do according to what you know What a strong powerful prevailing influence hath good counsel when duly applied Only see 1. That you back your counsel with the clearest Scripture and most convincing Arguments you can possibly Good advice without these is but a Bullet without Powder and Arrow without a Feather Argue with them about the Excellency of God Christ the Spirit Grace the vanity of the Creature the folly and sinfulness of sin See how Job handles the matter with his Wife about murmuring and impatience against God Job 2.10 What shall we receive good at the hand of God and not evil Hear what Bathsheba saith to Solomon Prov. 31.2 3 4. What my Son and what the Son of my Womb c. It is not for Kings O Lemuel it is not for Kings c. Shew them the beauty of Christ draw aside the Curtain let them behold the Image of that blessed Saviour pourtrayed in Scripture Do to them as the Spouse did to the Daughters of Jerusalem run over all the Excellencies of Christ to them and then conclude He is altogether lovely This is my Beloved and this is my Friend Can. 5.16 O Daughters of Jerusalem 2. Labour as much as possible to insinuate your selves into their affections Having clear'd your way into their heads labour to wind and scrue your selves into their hearts Let them know that you have no design upon them but to make them happy no private end only their everlasting good This done thou hast done all thy work when all jealousies of any sinister ends are blown away then Exhortations and
acceptance with God or in a condition of spiritual life that is the forerunner and earnest of a life of glory 2. But again if you consider the nature of the drink which he hath appointed it is wine and not water By it may be signified thus much that as there is no sort of drink so grateful to the palate so reviving and strengthning to the spirits so that spiritual life that the Soul is raised to by the Death of Christ is a life of the greatest pleasure and joy that is conceivable for as no liquor like Wine doth chear a sad drooping spirit so nothing doth so glad and chear the Soul as Faith in a Crucified Christ according to that of the Apostle Peter in whom though we have not seen 1 Pet. 1.8 yet believing we rejoice with joy unspeakable and full of glory Thus much for the Duty this do 2. The end of the Duty and that is in remembrance of me Here are two things to be inquired into I. What reason was there for the instituting an Ordinance for his remembrance II. Why of all the acts and expressions of his love to sinners above all he would be remembred in his sufferings for us which is the special signification of this Supper 1 To the first I say you must call to mind that the time of instituting this supper was the night before that day he died Now the consequent of his Death was to be this that he should be taken from Earth to Heaven there to be personally present till the day of judgment Now that his Church on Earth might not forget him in this long absence he therefore appointed this supper for a frequent quickning them to the remembrance of him till he came again 2 To the other Question I Answer That the reasons why Jesus would have this act of his love to be especially remembred above all other may be these 1. Because his dying for his Church was the greatest act of love he ever shewed his Church Greater love saith Christ hath no man than this John 15.13 1 John 3.16 that a man lay down his life for his friends Again saith the Apostle Hereby perceive we the love of God because he laid down his life for us If a man should part with his liberty and suffer bonds or lay down his estate and become poor or leave his Country and become an exile for his friend these were all expressions of great love but none of them are comparable to laying down life and shedding ones blood for a friend This last is that wherein Christ hath eminently demonstrated his love to his Church this he glorieth in and this is that which he would never have his Church forget but frequently remember in this supper 2. Because that though he gave and still doth give very great testimonies of his love to us as in his Resurrection Ascension Intercession preparing Glory and lastly in his coming again to raise us justifie us and to take us to himself to behold and enjoy that Glory that he had with the Father before the World was yet this Ordinance is rather for the remembrance of his bloody Death for us than for the remembrance of any of the other blessings and why Because that all these other depend on this Christ could never have risen to our justification had he not died for the satisfaction of the Law and his Fathers Justice Nor would he have been admitted as an Intercessor nor have been allowed one mansion in Glory for any of us nor would his Father have suffered him to have returned again to take any one of us to himself if he had not by his death made our peace opened the new way into the Holy of Holies and purchased a glorious Resurrection and an Ascension to the Heavenly and eternal glory for us So that since all his other acts of love to his Church depend on this of his dying no wonder if he appointed this Supper for the remembrance of his death rather than any thing else he either did or promised to do for us The Conclusion is that since that the end of this Ordinance is so glorious and that is the remembrance of the greatest love that ever God the Father or Son shewed to us it cannot but cast a Lustre and Glory upon the duty of coming to this Supper and engage us to a chearful participation thereof 3. The Obligation to this duty and that is Christ's Command this is implied in the Text but exprest in the foregoing verse what saith the Apostle Paul I have received of the Lord that which also I declare unto you The Apostle doth but declare the Command is Christ's he is the Author of it It is Christ not Paul that said This do in remembrance of me Christ's Commands are the bonds by which we are tied up to Obedience if we break his bonds we are transgressors Remember who they were that conspired together saying Let us break his bonds asunder and cast away his cords from us they were such that the Lord hath in derision to whom he will one day speak in his wrath and vex them in his sore displeasure The commands of superiors set out all duty to inferiors and punish for neglect and the higher or greater the superior is the more authority hath the command and the greater punishment will be inflicted on the disobedient If disobedience to the word spoken by Angels received a just recompence of reward of how much sorer punishment shall they be thought worthy that disobey the command of Jesus Christ If a Child's disobedience deserves the rod or a Servants the cudgel or a Subjects the axe or halter what doth disobedience to the Lord Jesus deserve that is greater than Father or Master or any earthly Soveraign whatever Take heed then my brethren of being found guilty of neglect of this duty that is bound upon you by the command of so great an authority as this of the Lord Jesus that hath said This do in remembrance of me 4. In the next place is to be considered the persons obliged and those are the Church of Christ so far as by Scriptural Qualifications they are capacitated to a participation thereof who are 1. Those that can discern the Lord's body in this supper the want of this the Apostle gives as the reason of unworthy receiving it 1 Cor. 10.29 and tells us they eat damnation to themselves Now there are two ways wherein the Lord's body may be said to be discerned in this supper 1. When the Understanding is spiritually enlightned to perceive the true nature and ends of this supper and thereby is enabled to see a greater difference between this and our ordinary meals for he that shall for want of knowledg therein come to this Table with no better preparations or to no other intents than when he goes to his own Table he doth certainly pervert the ends of the institution and prophanes the Ordinance and therefore cannot chuse
but incur the great displeasure of God for so doing 2. But there is another way of discerning the Lord's body in this supper and that is by a spiritual tast and relish for the palate hath not a greater ability of discerning the different relish in the variety of meats man feeds on than the soul of man that hath its spiritual senses exercised hath in tasting the things of God and of judging the different sweets thereof This is that spiritual faculty that Jesus Christ speaks of when he tells Peter that he savoured of the things of man Math. 16.43 but not of the things that be of God Now this you must well observe you that do partake of this Supper whether you do relish the love of the Lord Jesus in his dying for sinners and for you in particular is this great love of Christ sweet to your souls sweeter than honey or the honey comb can you admire the heights and depths of this love and wonder that the Son of God should take a body to be bruised wounded slain for the vilest of sinners among which you reckon your self as one do you find this love of his to you draw your hearts to a love of him and a delight in him and a readiness to part with all for him this is indeed to discern the Lord's body in this supper and by this you are enabled to see a vast difference betwixt this supper and all the feasts of fat things that ever you were at in all your lives If it be so with you then are you qualified for this supper and are by Christ's command obliged to partake thereof 2. Those that have fellowship with God in Christ they are those Christ hath obliged by his command to partake of this supper This is another qualification the Apostle gives us in 1 Cor. 10.18 20 21. where discoursing of the nature of Divine and likewise of Diabolical sacrifices of the reason of the Priests and Peoples eating some part thereof he also shews the reason of our partaking of the Lord's Table which though it is not properly a sacrifice that is there offered yet it holds some resemblance unto the sacrifices of the Law and to the Peoples eating thereof inasmuch as it is a Commemoration of that one sacrifice Christ offered up to the Father for our sins of the benefits of which one sacrifice those that communicate at the Lord's Table do as effectually partake as if Christ was offered up as often as you there do eat and drink Now saith the Apostle of the Legal sacrifices v. 18. they which eat thereof are partakers of the Altar that is are partakers of the blessings of that God to whom that altar is erected and to whom those sacrifices are offered And not only so but there is yet a further meaning which is that those that eat of the Altar do thereby declare that they take the God of that Altar to be their God from whom they expect all that good they are capable of in this life and that which is to come and likewise they thereby declare that him and him only will they worship and serve Now this engagement of themselves to God signified by eating of the sacrifice is that fellowship spoken of v. 20. where the Apostle further tells you that there is the very same intendment in those sacrifices that are offered to Devils and the peoples eating of those feasts that attended those sacrifices they thereby did signifie that they took those Devils to be their Gods and resolved for the future to worship and serve them as Gods which is the proper meaning of that 20 v. But I say that the things which the Gentiles sacrifice they sacrifice to devils and not to God and I would not that ye should have fellowship with devils i.e. I would that you would not associate with devils or enter into a confederacy with them to serve and worship them as the Idol-feasts do signifie Now if the Idol-feasts signified the confederacy betwixt the Devils and their worshippers so also did the feast that attended the Jewish sacrifice signifie a fellowship betwixt the true God and his worshippers whereby the true God was acknowledged as their God and that they would worship and serve him only Thus the Apostle having illustrated the meaning of eating of the Jewish and also of the Gentile sacrifice he proceeds to accommodate those notions to that of the Lord's Table v. 21. Ye cannot drink the cup of the Lord and the cup of Devils ye cannot be partakes of the Lord's Table and of the table of devils The meaning is this you cannot serve two such contrary Masters as the God and Father of our Lord Jesus and devils also for if you eat of Idols feasts you thereby declare you own devils as Gods and then coming to the Lord's Table you thereby declare you only acknowledg the true God to be your God in and through Jesus Christ your Sacrifice and Mediator which practices are very absurd and contradictory The Conclusion is this that those that partake of the Lord's Table are such that from the heart do take the God of that Christ whose death is remembred in that Supper to be their God and that do believe that God is really reconciled to them by that sacrifice and they declare likewise hereby they will worship and serve this God in this Christ and him only now if any of you are thus engaged to God in Spirit you have fellowship with him and you are those that have right to partake of this Supper Having thus opened the words of the Text I shall now give you that chief point I would have you observe which is this Doct. That it is the indispensable duty of all such members of Jesus Christ that can discern the Lord's body in this Lord's Supper and have fellowship with the Father by this crucified Jesus to come to this Supper and to partake thereof There is not any thing in the Doctrine I shall insist on except this one which is to prove it is your duty to partake of it and that it is therefore indispensable because the neglect of it is a very great sin Which I prove by this one argument Jesus Christ who instituted it he hath commanded you to remember him in it and therefore if you do it not you break his command and what is that but to sin against him for what else is sin but either to do what your God and Saviour forbids or not to do what he commands this is so plain that it were but to waste time to use more words for the clearing thereof What I have therefore more to say is to shew you those many things that accompany this sin that tend to aggravate it that when you understand not only that the neglect of this duty is a sin but a very great one you may be deterred from continuing any longer in it 1. I beseech you consider whose command it is you break it
not the Christ but that I am sent before him He that hath the bride is the Bridegroom c. he must increase but I must decrease John would not suffer any envy or prejudice to remain in the hearts of his Disciples against Christ upon his account but seeks to check it presently But he being now not present with them the Pharisees more easily ingaged them in this opposition and objection against Christ about Fasting to join with them therein And the zeal that John's Disciples had for the reputation of their Master might somewhat incline them also to it for they saw the people following Christ which they thought might be some eclipse to it and consequently to their own as they were his Disciples And besides they knowing the austerity and abstinence that was practis'd by John his meat being locusts and wild honey such food as he found in the wilderness they might be more easily offended at that greater liberty that was taken by Christ and his Disciples about eating and drinking Especially at this time when their Master was in Prison they thought fasting might be more seasonable than going to a feast as Christ and his Disciples did at the house of Levi as Grotius observes upon the place Next we have Christ's reply to the Objection and he presents it in a parable as I said the parable of a Bridegroom who at his wedding hath his Bridemen and Bridemaids attending him in the wedding chamber who according to the Hebrew Dialect are here called the Children of the Bride-chamber And is it then a proper season for their fasting while they are in the wedding-chamber and the Bridegroom with them Wherein Christ doth represent himself as a Bridegroom and his Disciples as the Children of the Bride-chamber And he doth now represent himself thus the rather to put these Disciples of John in remembrance of their Masters speech when he call'd Christ the Bridegroom As we read John 3.29 He that hath the Bride is the Bridegroom And should then his Disciples fast and mourn while Christ the Bridegroom was with them And their Master John he profest that he was the friend of this Bridegroom and rejoyced greatly to hear his voice John 3.29 And therefore why should they be offended at his Disciples that they did not fast and mourn when their Master John rejoiced and had his joy fulfill'd in hearing his voice as we read John 3.29 And herein Christ doth intimate to them that if they were indeed his Disciples and the children of the Bride-chamber they would not fast neither for the children of the Bride-chamber cannot fast while the Bridegroom is with them But he adds The days will come when the Bridegroom shall be taken away from them and then shall they fast in those days And so I come to the Text. Wherein we may observe by the way 1. That Christ doth exempt his Disciples from observing those fasts that the Pharisees and John's Disciples were in the practice of Chemnitiu Harm in loco And the rather because they were observed especially on the Pharisees part Ex simulato pietatis studio out of ostentation of piety and for self-justification As he did exempt them from their other traditions so also from their fasts 2. That the Bridegroom was to be taken away which is to be understood of Christ's fleshly presence for his spiritual presence never was nor never will be taken away from his Church And this presence discontinues till his coming to judg the world and then the cry will be heard at Midnight Behold the Bridegroom cometh Mat. 25.6 The Bridegroom that was once visibly present on earth with his Disciples is so taken away that he will not be in that manner present with them again till his return from heaven And his taking away doth either respect the acts of men who by cruel hands took him from prison and from judgment and nail'd him upon the cross Isa 53 8. and took him out of the Land of the living Or else it respects the act of his Father who took him up into heaven after he had finisht his work here upon earth as it is said 1 Tim. 3. ult Received up into glory which is the more probable ãâã ãâã ãâã ãâã ãâã though there is nothing in the original word to determine it to either sense 3. He also declares what the practice of his Disciples would be after his taking away Then shall they fast in those days so that he doth not deny the practice of Fasting to his Disciples but rather commends it only it was not at present seasonable as it afterwards would be Qu. But why should they fast after he was taken away Ans 1. Some say because till then the Holy Ghost was not given in such a degree as might fit them for such extraordinary duties Chrysost As Christ seems to intimate when upon this occasion he excuseth his Disciples as being not yet fit for such spiritual services No man putteth a piece of new Cloth into an old garment nor new wine into old bottles Mark 2.22 It 's true they might be able to keep fast days as the Pharisees did but Christ that values our duties by the frame of spirit exerted in them would not have them put upon extraordinary duties till they had a suitable measure of the spirit to enable them thereunto 2. Others and I think more properly understand the words of Christ with respect to the afflictions and persecutions that would come upon the Church after his ascension into heaven vvhich vvould give them great occasions of prayer and extraordinary supplications and vvhich vvould reduce them to such great sorrows and distresses vvhereby fasting vvould be not only seasonable but that principle of grace that vvould act them in other duties vvould also naturally lead them to it Not to take up again the practice of these Pharisaical Fasts as the Montanists would hence infer but the duty of Fasting as suited to Gospel times And these persecutions began early First by the Jews and then the Arrians and then the Heathen persecutions under the Dragon in the Roman Empire and then under the Beast with the seven heads and ten horns to whom the Dragon gave his seat and great power Rev. 13.2 And Christ foretold this to his Disciples before he vvas taken away That they that kil'd them would think they did God good service John 16.1 And that Nation should rise against Nation and Kingdom against Kingdom and there should be Famine Pestilence and Earthquakes Mat. 14.7 Now in these days should his Disciples fast Not that in these vvords Christ doth give an institution for fasting but declares what eventually would come to pass Neither doth he determine any particular days and times for fasting but only general during the absence of the Bridegroom they should fast in those days And indeed as soon as the Bridegroom was gone they began to have cause of mourning his absence it self was one great cause
as when he foretold them of it sorrow filled their hearts And so upon several other causes of sadness that should fall out afterwards there would be great occasion of fasting and mourning till his coming again Thus much for explication And because my subject is about fasting I shall not consider Christ in the relation of a Bridegroom as he is here stiled of vvhich might be made a long discourse vvhich vvould rather lead me to speak of Christian Festivals and spiritual joy than a religious Fast which is the subject I must attend unto Neither need I make any logical division of the Text. But instead thereof shall propose these three observations Obs 1. There are some times that are more particular seasons for Fasting Obs 2. That Christians ought wisely to observe what is the proper duty of the times and especially when they are call'd to the great duty of a Fast Obs 3. That fasting is a duty to be practised in the days of the New Testament even all the time of the Bridegroom's absence So that it is not a duty that was peculiar to the times of the Old Testament and the Mosaic poedagogy but is to be practised in the Gospel times The last I shall only insist upon and touch upon the other in the handling of it vvherein I shall take notice That Fasting may be considered either as 1. Meerly natural 2. Civil 3. Religious 1. As meerly natural vvhich is only an abstinence from food As the Greek vvord ãâã ãâã ãâã ãâã ãâã a Fast Grammatically imports no more but a not eating Which may arise sometimes from necessity and want of food as vvhen the people followed Christ in the wilderness and continued three days there and had nothing to eat and hereupon Christ wrought a miracle to feed them because he would not send them away fasting and they faint in the way Mat. 15.32 So when Paul was in his Voyage to Rome for want of provision he and his company fasted fourteen days Act. 27.33 Or else this natural fast is through want of appetite though food is present There may be an Atrophy upon Nature and man fasts only because he cannot eat Now this fasting is of no avail with God if a man eats not he is nothing the better and if he eats he is no whit the worse Bodily exercise profiteth nothing of it self As the Kingdom of God is not meats and drinks so neither is it abstinence from meats and drinks especially such abstinence as this that is not voluntary but upon necessity 2. Civil when there is a fasting upon a civil account with respect to some civil end As when the Magistrate doth impose abstinence from meats for a while for some civil good As Saul imposed it upon the people in his pursuit of the Philistines 1 Sam. 14. that his victory might not be hindred And such fasting sometimes may be imposed for the increase of provision and for the publick health 3. Religious When fasting is attended with duties of religion and is to some religious end For the end doth in such things as these specifie and denominate the Action And to give a particular Account of it take it thus A Religious Fast is the devotion of the whole man to solemn extraordinary attendance upon God in a particular time separated for that end for the deprecating his displeasure and for the supplicating of his favour joined with an abstinence from bodily food and other bodily delights and from secular affairs So that he that fasteth doth for that time separate himself to God and doth voluntarily dedicate a part of time to his more solemn service and doth put himself as it were under a Religious vow to abide solemnly with God in the duties of the fast he is ingaged in Now this Religious fast is either publick or private 1. Publick As when a whole City fasts as in the case of Nineveh or a whole Nation as in Jehoshaphat's case 2 Chron. 20.3 who proclaimed a fast throughout all Judah And the Prophet Joel calls to such a fast Joel 1.14 Sanctifie a fast call a solemn Assembly gather the Elders and all the Inhabitants of the Land into the House of the Lord c. when the occasion is publick so ought the fast to be 2. Private Which is either of a particular person of which Christ speaks Mat. 6.17 18. But thou when thou fasteâ anoint thy head wash thy face that thou appear not to men to fast but to thy Father in se ret and thy Father which seeth in secret shall reward thee openly And of this private fast Anna is an instance of whom it is said Luke 2.37 That she served God in the temple with fastings and prayers night and day And Daniel another who tells us in three whole weeks he was mourning did eat no pleasant bread neither came flesh and wine into my mouth Dan. 10.2 3. And Cornelius is another Act. 10.30 And the occasion for private fasting is more peculiarly some private concerns unless the person that fasts be a publick person and then a private personal fasting may be upon a publick account as Daniels was Or of a particular family which the Apostle seems to speak of 1 Cor. 7.5 Where husband and wife being of the same family are advised by the Apostle not to defraud one another but by consent for a time to give themselves to fasting and prayer And when the Prophet Zachary speaks of families mourning apart Zach. 12.13 14. It may probably be meant of fasting join'd with mourning And though the word family may be understood patronimically and extend further than to a particular house yet it may by Analogy be apply'd to particular houses and the inhabitants therein Again a Religious fast is either stated or occasional 1. Stated as the fast of the seventh month and the tenth day of the month was a stated fast to Israel every year and the fasts the Jews observed in Babylon of the fourth fifth seventh tenth month mentioned Zach. 8.19 were stated fasts and the Pharisee in the Gospel boasted of his stated fasting I fast twice in the week Luke 19.12 Against which stated fasts I have nothing to speak or to censure any mens practice herein if the occasion still continues and it do not degenerate into formality 2. Occasional of which we have frequent instances as the fast observed by Esther and her Maidens and the Jews in Shushan was occasional And so that which I mentioned of Jehoshaphat was occasional And the fast in Nehemiah's time mentioned ch 9.1 was occasional These fasts did not pass into any Stated course of observation Having premised these distinctions I shall discourse of this religious fast 1. In the Sanction of it 2. The Manner of Observation 3. The occasion that requires and calls for it 4. The concern that abstinence from food hath in the right Observation of it 5. The abuse of the Ordinance in the wrong managing of it 1. First for the Sanction
any duty in that manner that is suitable and necessary thereunto ought to be laid aside but 5. To these I shall here add the external duties of religion and sacred ordinances to be used in the discharge of the work of the day 1. Is confession of sin a fast day is for atonement and therefore confession of sin is necessary As we read of Ezra when he heard of the sin of the Jews in their making affinity with the people of the Land he rent his garment and sat astonied till the evening sacrifice and made confession of their sin Ezra 9.7 8 9 10. So in Nehem. 9.1 2. we read the Children of Israel were assembled with fasting and they stood and confessed their sins and the iniquities of their Fathers And so Daniel in his solemn fast which he set himself to in the behalf of the Captivity now almost expired he makes an ample confession of sin as we read Dan 9.4 5 6 7 8 9 10 11. And as a fast is an extraordinary duty so confession of sin ought to be more than ordinary in such a day and what may suffice at another time may not be sufficient then It ought to be more extensive with respect to the several kinds and acts of sin with respect to the aggravations of sin and with respect to the persons that are under guilt and with respect to the inward principles of sin in the heart out of which all actual sins do spring As Daniels confession of sin extended to the kinds of it the several aggravations of it and to the persons that were concern'd in it as their Kings Princes Fathers people of the Land those that were near and those that were far off as we find in that chapter And this confession of sin is requisite to the deeper humiliation of the soul to the condemnation of our selves and to the justifying of God whereby he may have the greater glory 2. Is supplication which is the imploring mercy from God either with respect to the pardon of sin committed or the preventing those judgments that are impending or the removing such as are inflicted As we find Daniel in the time of his fasting after his confession made earnest supplications for forgivenesses of sin v. 9. for the turning away God's anger and fury v. 16. for the shining of his face upon his sanctuary v. 17. for the repairing the desolations of their City call'd by his name v. 18. and for the people in general ibid. And therefore fasting and prayer are frequently mentioned together in Scripture Luke 2.37 Acts 10.30 Acts 14.23 24. 1 Cor. 7.5 though prayer in general comprehends confession and thanksgiving in it as well as supplication yet in a stricter acceptation petition for mercy doth most properly express the import of the word and the main matter of the duty And this the King of Nineveh enjoined in the fast appointed by him Jonah 2.8 Let man and beat be covered with sackcloath and cry mightily to God So that supplication and crying to God is another great part of the duty of the day 3. Hearing the word for the word is necessary both for the discovery of sin for our present humiliation and for the discovery of our duty with respect to future reformation both which are necessary to an acceptable fast And the word of the Gospel sets before men a door of hope that their sin may be pardoned and judgment removed It presents God not only as reconcileable but delighting in mercy It sets before men many instances of God's hâaring prayer and the prevalency of repentance and humiliation with him And particularly what acceptance solemn fasting hath found with him in several ages And all this mightily tends to the furthering the great duties of the day And it is observed of the fast kept by the children of Israel Nehem. 9.3 that they read in the book of the Law of the Lord their God one fourth part of the day and another fourth part they confessed and worshipped if repentance spiritual mourning and soul humiliation be necessary to the day as I shall shew presently then the hearing the word may be of great use thereunto As when Josiah heard the words of the Law he rent his cloaths and humbled himself 2 Chron. 34.27 and Ahab upon the like occasion humbled himself though not in the like manner and we read how God appointed Jeremiah and Jeremiah Baruch to read the roll that was written from the mouth of God in the ears of the people upon their fasting day Jer. 36.6 and what was the cause of Ninevehs repentance and humiliation was it not Jonah's preaching as our Saviour speaks of it Math. 12.41 They repented at the preaching of Jonah though his preaching was only this yet forty days and Nineveh shall be destroyed The word is effectual through Christ to bring the impenitent to repentance and to renew the exercise of repentance in those that have already repented which is a proper work for a fast day 4. Renewing our Covenant with God which in private fasts is to be done betwixt God and a man 's own soul and in publick fasts by the mouth of the preacher and the peoples consent thereunto And this Covenant is either the general Covenant that we renew or else a particular Covenant with respect to some particular duties that we ingage our selves unto Or else both together As in the publick fast observed by the children of Israel in Nehem. 9. both Princes and Nobles and people renewed their general Covenant to walk in God's Law which was given by Moses the servant of the Lord and particularly they covenanted not to give their Daughters to the people of the Land nor take their Daughters for their Sons as we read Nehemiah Chap. 10. ver 19 20. and the Covenant being written their Princes Levites and Priests did seal to it So if a Church or people have contracted guilt upon themselves by the omitting of some duties or the committing of any sins for which the Lord may have a controversie with them It is a proper work upon a day of fasting to ingage themselves to a reformation by a solemn renewing their Covenant with God And though we have not a particular Instance of this in the New Testament yet the Law of saith that requires men now to take hold of God's Covenant and in all cases to make use of it so in some special cases to renew it also Not that it needs renewing as to the substance or sanction of it on God's part but we are on our part to renew it with God by laying new ingagements and obligations upon our selves to carry it in all things according to the Law of this covenant in the restipulating part of it 5. The next duty of the day is Thanksgiving Though this seems not the proper duty of the day yet is not to be omitted for the due consideration of God's mercy tends to the aggravation of sin and so to make mens confessions and
Scripture were taken up upon some eminent occasions And besides it may make Religion burdensom and weak converts may be discouraged that are already brought in And those that are without may be prejudiced and hindred We should not make Christ's yoke heavier than he would have it Christ did not impose the rigour of the legal ministration upon his Disciples nor the burthensom traditions of the Pharisees nor did himself practice the austerity used by John the Baptist nor imposed it upon his Disciples Thus I have run through the five particulars I proposed to discourse this subject in And upon the whole shall make some practical use Vse 1. It reproves such who instead of prayer and fasting when required of them give up themselves to all excess of riot who make their belly their God so far they are from denying it for the service of God who practise as it was said of Israel in case of the golden Calf The people sate down to eat and to drink and rose up to play And say according to this licentious Proverb quoted by the Apostle out of Isaiah 22.13 Let us eat and drink for to morrow we must dye Though God be visiting the world with his judgments dashing the nations like potters vessels one against another yet they care for none of these things they are loth so far to own God as to fast and pray under his rebukes and their spirits are too high to stoop to the humbling duties of such a day because fasting and praying have been abused it may be by some in hypocrisie they are glad of that excuse to lay it quite aside The Book of Ecclesiastes they value above all Scripture because of two or three verses they find therein that they can interpret to gratifie a sensual life chap. 2.24 There is no better thing than that a man should eat and drink and that he should make his soul enjoy good of his labour and to the same purpose in ch 3.13 and ch 5.18 19. But they should consider that Solomon only speaks of the good of man with respect to this life and the end that God giveth man the good things of this life for vvhich is to use them for the outward comfort of his life vvhich he speaks of in opposition to such to vvhom God hath given vvealth and riches and honour yet hath not given him power to eat thereof Eccl. 6.2 Sure there is a Medium betwixt sordid sparing and luxurious spending betwixt using meats and drinks to the due comfort of nature and the abusing them to the great injury of the soul And though due feasting is lawful yet still with respect to the proper season and not to be killing sheep and slaying oxen and drinking wine in bowles vvhen God calls to fasting and baldness and girding on of sackcloth as the Prophet complains Isa 21.12 13. and who can reckon the manifold evils that arise from this sensual course of life The Schoolmen speaking of the sin of gluttony assign to it five Daughters Inepta Laetitia Scurrilitas immunditia multiloquium and hebetudo mentis circa intelligentiam That is foolish Mirth Scurrility Uncleanness Talkativeness and dulness of mind And Solomon gives an account of the off-spring of sensual and inordinate drinking Prov. 23 29. Who hath wâ who hath sorrow who hath contentions who hath babling who hath wounds without cause who hath redness of eyes they that tarry long at the wine c. And as men are hereby injurious to themselves not only as Christians but as men so they walk contrary to God in the present course of his Providence among us Vse 2. We may hence take notice that God sometimes calls us to extraordinary duties as this of Fasting is and in such cases we are not to satisfie our selves with Ordinary Christians should like those men of Issachar be wise in discerning the times and the proper duties that belong to them Christ would not have his Disciples fast while he vvas vvith them but vvhen he vvas departed the duty would come in season So that if vve meet vvith matter of sorrow and mourning let us not be discouraged or offended it will be so untill the Bridegroom's return Now therefore let us take a view of the present face of the times and consider vvhether this Extraordinary Duty of Fasting be not now in season If we consider the several occasions which call for this duty are they not all found at this day amongst us 1. Is the abounding of sin an occasion Pray consider whether wickedness is not grown up to a greater height and impudence than in former ages in this Nation what shameful and yet shameless whoredom and drunkenness are among us and Oaths that our Fathers knew not Hovv many of these fools have we amongst us vvhich Solomon speaks of that make a mock of sin Prov. 14.9 and mock at Religion as Fanaticisin deny Providence and dispute against a Deity That novv it becomes necessary vvith respect to many instead of leading them to the higher points of Religion to convince their reasons of the Being of God and to awake the innate notices of a Deity in their hearts vvhich are even extinguish't by a course of sin What endeavours are used by many to debauch men into vvickedness and then to glory in vvhat they have done And the more to take off the scandal of sin they seek to propagate it and make it common and if it vvas possible to make piety scandalous and vvickedness noble and honourable Now ought there not to be fasting and mourning when religion is thus despised the great God dishonoured and his Laws made void was not this practised by David who said Rivers of waters run down mine eyes because men keep not thy Law Psal 119.136 What we cannot reform let us mourn over and mourn the rather because those that can and ought to do it so little concern themselves in it And hath not the Temptation of the times overtaken many that have formerly made great profession and drawn them to many unworthy compliances for secular advantages and vvho have thereby laid up matter to themselves for future repentance and sorrow and are become to others objects of sorrow also As the Apostle blames the Corinthians about the incestuous person why have ye not rather mourned 1 Cor. 5.3 and vvas it not to have been wished that all that fear God in the Nation should have been better united by this time both in Principles and practice that vve might no longer defame and persecute one another untill the Net be thrown over us all and it be then too late to relieve our selves though not to repent When many are at vvork to let in Popery as a torrent upon us vve should sure endeavour to stern the Tide both by fasting and praying unto God and unity amongst our selves 2. Is the distress of the Church of God an occasion for it Look abroad and look at home and you may behold such a sad face
upon it that may reflect sadness upon all your hearts where hath God a people especially in these European parts of the world but there is a distress upon them whether ye look into France Germany upper or lower Hungaria Silesia Polonia c. And doth not all this make fasting a duty in season when Nehemiah heard from certain that came from Judah that the Remnant left of the Captivity were in great affliction and that the wall of Jerusalem was broken down c. he sate down mourned fasted and prayed before the God of heaven Nehem. 1.4 and this he did though he himself was in a good Office in the Persian Court. Was our Condition ever so good at home yet we should lay to heart the afflictions of our brethren abroad For as we are to rejoice with them that rejoice so to weep with them that weep and what further calamities may yet break forth we know not but the sky looks still red and lowring and pourtends bad weather and it is our wisdom so to discern the face of the sky as to betake our selves to the proper duty of the times And thus to observe and serve the times is good Christian policy 3. Is the agitation of great affairs in the world an occasion for fasting this also requires it of us at this day Are not the Nations embroil'd in Wars both by Land and Sea are there not also some negotiations of peace on foot Is not the great Council of the Land to meet here at home and do not these extraordinary affairs call us to extraordinary duties that they may be all superintended and guided to an happy issue in the end 4. Is there not a strange stupidity and security upon the hearts of most men that they vvill not see the hand of God though they feel it and though God walks contrary to them yet they observe it not but rather walk contrary to him in a course of sin than meet him by repentance in the way of his judgments Now the less others are affected the more should we endeavour to affect our own hearts and to fast the more because they fast not at all and the more others are widening the breach to stand so much the more in the gap Ezek. 22.20 Now if we have these calls from God to this great duty of fasting and prayer let us not fail God herein and though we should obtain nothing for others yet we may deliver our own souls and we know the respect God had to those that sighed and mourned in Jerusalem that the Prophet was bid to set a peculiar mark upon them Ezek. 9.4 2 Chron. 20. And I shall only add this further word of encouragement i. e. That this extraordinary duty of Fasting hath been often answered with extraordinary success as Esthers fast when she went in to the King and Jehoshaphat's Fast when the Ammonites Moabites and Edomites invaded him and Ezra's fast ch 8.23 and upon Daniel's fasting he had the Angel Gabriel dispatched to him to give him understanding in the things he sought ch 9.22 and again upon his fasting in ch 10. he saw a vision wherein a man appear'd to him and told him that he was a man greatly beloved and from the first day that he set himself to understand and chasten himself before God his prayers were heard and sometimes where ordinary prayer hath not prevailed extraordinary hath had success which Christ intimates in saying This kind cannot be cast out but by fasting and prayer Mat. 17.21 Those that now fast and mourn in the Bridegrooms absence shall rejoyce with him for ever at his return then they shall feast but fast no more and the days of their mourning shall be ended as Christ said to his Disciples I will see you again and your heart shall rejoice and your joy no man taketh from you John 16.21 Though their present fasting and mourning hath a good in it beyond the worlds feasting and rejoycing yet the consequent of it makes it incomparably better The Bridegroom was once upon earth with his Church but departed and so gave her occasion of fasting and mourning but when he comes again he and his Church shall never fast and therefore fasting will then never come into season again as the fast of the 4th 5th 7th 10th month was to the house of Judah joy and gladness Zach. 8. so all the fasts kept by the people of God here on earth will be and that incomparably more joy and gladness to them in heaven and that for ever But to conclude all take these two Rules 1. Fasting being an extraordinary duty ought to be managed with an extraordinary exercise of grace Christ would have his Disciples endued with a greater measure of grace before he would put them upon this duty This new wine must be put into new bottles so that as Christ asked James and John concerned his Baptism are ye able to be baptized with my baptism so may we ask Christians now concerning fasting are ye able to keep a fast 2. Fasting ought to be followed with sincere and universal reformation elso it avails nothing The Jews fasting mention'd Isa 58. vvas rejected upon this account They vvent from their fasts to Strife Debate Oppression Covetousness and no wonder then that they complain and say why have we fasted and thou takest no notice Nay this reformation is so necessary that the denomination of a fast is attributed to it Isa 58.6 7. Is not this the Fast that I have chosen to loose the bands of wickedness to deal thy bread to the hungry c. If moral duties be neglected the practice of the strictest Institutions is unacceptable to God Quest How to manage secret Prayer that it may be prevalent with God to the comfort and satisfaction of the Soul Serm. XIV Math. 6.6 But thou when thou prayest enter into thy closet and when thou hast shut thy door pray to thy Father which is in secret and thy Father who seeth in secret shall reward thee openly WE have here our blessed Lord's instruction for the management of secret prayer the Crown and glory of a child of God wherein observe 1. The direction prescribed for our deportment in secret duty in three things 1. Enter thy closet the word ãâã ãâã ãâã ãâã ãâã Hesychius glosses by ãâã ãâã ãâã ãâã ãâã a secret or recluse habitation and Suidas by ãâã ãâã ãâã ãâã ãâã a hiding place for treasures by a Metonymy The LXX such as we have it turn the Hebrew word ãâã ãâã ãâã ãâã ãâã so frequently by ãâã ãâã ãâã ãâã ãâã that we need enquire no further as Gen. 43.30 Exod. 8.3 2 Sam. 13.10 1 Kings 1.15 and otherwhere for a chamber a parlour a bedchamber Sometimes the word ãâã ãâã ãâã ãâã ãâã foramen caverna a hole cleft or cavern in a rock as Isaiah 42.22 which they render also by ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã rima The Etymon of the word being derived ãâã
shall keep the way of the Lord. This then is undeniable if the Word is to be believed received as our Rule and obedience to be yielded thereunto And the Heathens taught a necessity of instructing youth betimes The reason of this consequence from Family reading and instructions ãâã ãâã ãâã ãâã ãâã Justin dialog cum Tryph 173. Scriptura sacra est 1 DEI cathedra ex qua ad nos loquitur 2 Dei Schola in qua nos erudit informat 3 Dei ãâã ãâã ãâã ãâã ãâã spiritualis rerum medicarum officina 4 Dei ãâã ãâã ãâã ãâã ãâã armamentarium in quo âunit armat nos contra omnis generis hostes 5 Dei manus qua nos per semitas fidei justitiae ducit ad vitam aeternam Gerhar loc com Tom. 1. p. 141. to Family praying is evident we need to beg of God the illumination of his Spirit the opening of the eyes of every one in the Family the blessing of God upon our endeavours without which it will be to no saving benefit and vvill be more manifest if vve consider and lay together these things following First Whose Word it is that is to be read in the Family together the Word of the eternal blessed glorious God And doth this call for and require preceding Prayer no more than if you were to read the Book of some mortal man The Word of God is that out of which God speaketh to us it is that by which he doth instruct us and inform us in the highest and weightiest concernments of our Souls it is that from which we must fetch remedies for the cure of our spiritual maladies it is that from whence we must have weapons of defence against our spiritual enemies that do assault our Souls and be directed in the paths of life and is not Prayer together needful then that God would prepare all their hearts to receive and obey what shall be read to them of the mind of God Is all the Family so serious and so sensible of the Glory Holiness and Majesty of that God that speaketh to them in his Word that Prayer is not needful that they may be so And if it be needful should it not first be done And when it hath been read and the threatnings commands and promises of the glorious God been heard and your sins discovered and God's wrath against them and duties enjoined and precious priviledges opened and promises of a faithful God both great and precious promises made to such as do repent believe and turn to God with all their hearts unfeignedly have you not all need together to fall down upon your knees to beg and cry and call to God for pardon of those sins that by this Word you are convinced you are guilty of and to lament them before the Lord and that when your duty is discovered you might have all hearts to practise and obey and that you might unfeignedly repent and turn to God that so you may apply those promises to your selves and be partaker of those priviledges From this then there is great reason when you read together you should also pray together Scripturis sacris incumbat Christianus fidelis ibi inveniet condigna fidei spectacula spectabit mundum in delictis suis Piocum praemia Impiorum supplicia religione superatas feras in mansuetudinem cânversas intuâbitur animas ab ipsa morte revocatas in his omnibus jam majus videbit spectaculum diabolum illum qui totum triumpharet mundum sub pedibus Christi jacentem quà m hoc decorum spectaculum fratres quam jucundum quam necessarium Cyprian 416. Secondly Consider what great and deep mysterious things are contained in the Word of God which you are to read together and there vvill appear a necessity of praying together also Is there not in this Word the Doctrine concerning God how he might be known loved obeyed worshipped and delighted in concerning Christ God-man a mystery that the Angels wonder at and no man fully understands or can express and fully unfold concerning the Offices of Christ Prophet Priest and King the example and the life of Christ the miracles of Christ the temptations of Christ the sufferings of Christ his death the victories of Christ the Resurrection Ascension and Intercession of Christ and his coming to Judgment Is there not in the Scripture the Doctrine of the Trinity of the misery of man by sin and his remedy by Christ of the Covenant of Grace the Conditions of this Covenant and the Seals thereof the many precious glorious priviledges that we have by Christ reconciliation with God justification sanctification and adoption the several graces to be got and duties to be done and of mens everlasting state in Heaven or Hell are these and such like contained in the Word of God that you ought to read daily in your houses and yet do not you see the need of Prayer before and after your reading of it Weigh them well and you will Thirdly Consider how much all the Family are concerned to know and understand these things so necessary to Salvation If they are ignorant of them they are undone If they know not God how shall they love him Invisa possunt amari incognita nequaquam Things unseen may be loved but things unknown cannot We might love an unseen God and an unseen Christ 1 Pet. 1.8 But not an unknown God If they in your Family know not Christ how shall they believe on him and yet they must perish and be damned if they do not They must for ever lose God and Christ and Heaven and their Souls if they do not repent believe and be converted and yet when that Book is read Petit se doceri divinitus ut doctrinam rectè intelligat ex antithesi verò monet omnium hominum mentes esse coecas nec intelligere doctrinam quamdiu non illuminantur à Spiritu sancto monet igiâur quasi velamen esse obductum oculis nostrae mentis vel volumen legis seu doctrinae clausum convolutum esse ut legi intelligi non possit nisi spiritu detrahente velamen oculis nostris evolvente volumen ut oculis nostris subjiciatur ideóque assiduè petendum esse significat ut hic dâctor mittatur in corda nostra qui ea illuminet sapientia coelesti imbuat Moller in Psal 119.18 by which they should understand the nature of true saving Grace is not Prayer needful especially when many have the Bible and read it yet do not understand the things that do concern their peace Fourthly Consider further The blindness of their minds and their inability without the teachings of God's Spirit to know and understand these things and yet is not Prayer needful Fifthly Consider yet further The backwardness of their hearts to hearken to these weighty necessary truths of God and their unwillingness naturally to learn shews Prayer to be necessary that God would make them able
corde se tantopere praesumere oportet ut modum quo Deus religiosè coli debet ipsi sibi pro libitu arbitrio praescribant non enim Deus hominum ãâã ãâã ãâã ãâã ãâã delectatur aequum est non quo nos volumus ipsi sed quo ipse vult modo eum colamus veneremur Thes Salmur That Abel did Sacrifice and thereby pleased God Gen. 4.4 the Lord had respect unto Abel and his Offering i. e. God accepted Abel and his Offering It is not said what outward testimony it was whereby God did declare this respect and acceptance of Abel's Offering whereby Cain did perceive that Abel and his Offering was pleasing unto God when himself and his Offering were both rejected It is conceived that fire came down from Heaven and consumed Abel's Sacrifice but not Cain's Offering and by this sign God did discover his acceptance of the Sacrifices in following Ages Lev. 9.24 1 Kings 18.38 1 Chron. 21.26 2 Chron. 27.1 But if this had not been by God's own appointment it would not have pleased him for will-worship God is not delighted in if it had not been commanded by God it had not been obedience in Abel and if it had not been obedience it would not have been pleasing to God for hath the Lord as great delight in Burnt-offerings and Sacrifices as in obeying the voice of the Lord Behold to obey is better than Sacrifice and to hearken than the fat of Rams 1 Sam. 15.22 Abel did by faith what he did in sacrificing unto God Heb. 11.4 2. Fide oblata fuerunt sacrificiis ab initio sunt autem ãâã ãâã ãâã ãâã ãâã in religione fides ãâã ãâã ãâã ãâã ãâã Haec enim habet ãâã ãâã ãâã ãâã ãâã illa autem nititur divinae revelatione voluntatis ut qui cultus Deo ex fide praestatur sit obedientia Cloppenburgh Sacrific Schol. But faith must be bottomed upon some signification of the Will of God and must be done by virtue of some command if done in faith else there is no ground nor reason to believe that what is done will be pleasing unto God That there was religious worship in Adam's Family 2. A non scripto ad non factum non valet consequentia Inter primam promissionem de ventura semine mulieris primum sacrificium non relinquimus ullum temporis intervallum Munit hanc sententiam nostram Apostolus docens vetus foedus absque sanguine dedicatum non fuisse absque sanguinis effusione non fieri remissionem Heb. 9.18 22. Hinc enim consequens est vel cum promissione illa de venturo semine mulieris nullam factam esse foederis Dei cum bomine spiritualis instaurationem qua peccato um remissionem speraret crederet vel non esse factum ãâã ãâã ãâã ãâã ãâã qui est sacrificiorum character Cloppenburgh Sacrif Schol. and so handed down from his to others appears in that Adam did yield obedience to the command of God given to him concerning Sacrifices and other duties belonging to it and did educate his children in the same Though we do not read that Adam did sacrifice and pray to God yet it doth not follow that he did not The great wickedness of Cain and the martyrdom of Abel gave occasion to this first mention of their offering but it is not likely that this was the first offering made to God for do you think that Adam and Eve had so many Sabbaths before Cain and Abel were born and brought up that they kept none of them No not one Or that they spent their time and days in the matters of the World in the total neglecting of God and their own Souls If any be so uncharitable let them consider these three things 1. Had not Adam and Eve sad experience of the difference of being under God's favour and his frowns of being filled with the sense of his love and fears of his wrath Were there ever any in the world that knew both these as our first Parents did the one in the state of Innocency the other after their Apostacy When God himself came to look after these transgressors of his Law and to arraign them at his Bar and convince them of the evil they had done and pronounce sentence upon them for the same and cursed the one and the other and the earth for their sakes and drove them out in anger from that delightful pleasant Paradise in which at first they were placed by God were they not terrified now by the anger of the Lord as they were before delighted in his love Adamus cum totius generis humani esset pater familias promissionem seminis victricis posteris omnibus praedicandam acceperit illius officii nexu naturae positivi praecepti juris virtute tenebatur Officio isti cum non de fuisse plurima sunt quae suadent Munere enim mandato ut sedulò fungeretur effecerunt sine dubio beneficum à Deo maximum recèns acceptum sui generis amor misericordia aâque in quem staâum per peccatum redegisset miseres posteros sensuââ tenerrimus Tota itaque illius familia ipso curante regente hoc est totum in universum humanum genus nemine excepto dei erat ecclesia in qua fides observantia cultus religiosus viguerunt Doct. Owen de nat ortu c. Theol. lib. 2. cap. 2. 2. Then add to this and consider Did not God after this out of his abundant grace and mercy towards them lying in this misery preach recovering grace by and through his own Son Gen. 3.15 q. d. Adam thou art a lost man Yes Lord I see I am Thou art exposed to my wrath and to the death that I did threaten if thou didst disobey Yes Lord so I am Adam and Eve you two have undone your selves and all the world and plunged your selves and them into the depth of misery and are exposed to my wrath and justice for ever Yes Lord so it is so it is wo unto us so it is Well but yet out of my meer mercy and free grace I will help you out of this condition I have a remedy for you I have kindness for you Sinners for you Rebels and such that all the Angels in Heaven could not have thought of for you poor Sinners and that is my own Son shall be your Surety shall become a man and suffer in your nature and bear the punishment of your sin he shall dye and you shall live he shall suffer and you shall be saved if you will yet consent to the terms of a new Covenant after you have violated the former and this shall come to pass at the time that I have appointed in the mean while you shall offer such Sacrifices to me and pray unto me for your pardon and my grace and these Sacrifices shall be Types of this promised Saviour and it shall be through him but not for these that I
ãâã ruler of his own house Kings are Fathers of their own Countries and Fathers are Kings in their own houses in respect of their rule and authority over them ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Homer Odys lib. 1. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Idem Odys 9. Direction II. N c sibi nec aliis utilis Omne animi vitium tanto conspectius in se Crimen habet quanto qui peccat major habetur Juven Sat. 8. 2. That Prayer be managed to the spiritual benefit of the Family the Master thereof should make it his business to be accomplished with gifts and knowledg suitable to the place where God hath set him Ignorance in a Master of a Family renders him uncapable of the discharge of the duties of his place and is worse than in a Child or Servant Such a Family is lik a body that hath a head without eyes It is a shame to see what little knowledg many Governours of Families have in matters of Religion that when they should instruct and catechise their children and servants need to be catechised themselves The Apostle requireth this qualification in Masters of Families that they should be knowing men so some interpret this place 1 Pet. 3.7 as becomes knowing men Naturally men are endued with greater powers to understand than women are ãâã ãâã ãâã ãâã ãâã Viri similiteâ unà versentur ut scientes decet Beza Piscat Quid est stultius quam quia diu non didiceriâ non discere Omnis aetatis homines schola admittit Tamduâ dâscendum est quamdiu nescias Sen. Epist 76. and a Master of a Family hath had more time to get knowledg than Children and Servants have and if he hath not attain'd to more it is his shame and reproach and renders him more contemptible in the eyes of those that are subjected to him who have not that reverent awe of him and his authority as they would have if authority were accompanied with knowledg study then you Masters the Scripture more and the grounds of Religion more that you might be able to manage this duty to the greater profit of all in your Families Direction III. 3. It is necessary also to this purpose that the Master of the Family instruct each member of his house in the principles of Religion that they may be able to understand the matter of the Prayers that are put up to God For if the Governour have knowledg how to ask and those that kneel down with him know not the meaning of his words though commonly used and plain to them that have been instructed how shall they concur in such requests or confessions or say Amen to what they do not understand Or what spiritual profit can they get When you lament Original Sin which you and they were guilty of and defiled with if they know not what this means nor how they are corrupted even from their birth how shall they in Prayer be humbled for it If you pray that you may be justified sanctified or have the Image of God engraven on your hearts that you may have Faith in Christ repentance for sin be converted c. how shall they joyn with you if they have no knowledg of these things when they are ignorant what is meant by the Image of God by faith repentance conversion c. and what benefit can they have by such Prayers as to their own concurrence with you to make these things their own desire when yet they are the things you must daily beg of God That Prayer then might be performed to their spiritual edification lay first the foundation be knowing your selves and make them so too and Prayer will be more advantageously done to you and them Nisi priùs in nobâs ejusmâdiâ affectus exsuscitamus quos altorum animis impressos volumus frustrà erit quicquld conamur Bowl past Evang. Direction IV. 4. That Prayer be managed to the spiritual profit of those in the Family the Master of the Family should get his own heart in good frame and get his own affections warmed in the duty Do you come to Prayer with a lively heart and quickned affections your selves your heat might warm them Quod enim minister Ecclesiae est in templo id pius pater-familias esi indomo ille publico docendi munere fungitur hic privatim suam instituit familiam ad pietatem ac hoââstatem dâmesticos suos format Gerhard lo. com de Conjug and your earnest importunity might stir them up unto the same let them see you are in good earnest by your fervent praying as becomes men that are begging for such things as the life of their souls the pardon of their sin the favour of God deliverance from hell and for everlasting happiness Whereas if you come to the duty with flat dull and cold affections this will make them so too As you find it with your selves when you are under a dull and lukewarm Preacher you have little workings of affections so your Family will find it under your Prayers if they be such for as a Minister should get lively workings in his own breast of those affections which he would raise in the People so should you in Family duties get those workings of love joy and sorrow for sin which you would desire should be in those that joyn with you for what a Minister is in the Church that you are proportionably in your house Direction V. Orationis Lex ut non aliter quà m eos decet qui ad Dei colloquium in grediuntur mente animóque compositi simuâ Calv. Inst l. 3. cap. 20. 5. When you are to set actually on the duty prepare your Family by some short advice to carry themselves as becomes those that are going to speak to the great eternal God at least sometimes and the oftner the better Do not rashly rush out of your worldly callings into the presence of the glorious God say to them to this or the like purpose The God we are going to pray unto is a holy just omniscient God that looks into all our hearts that sees and knows the frame of our spirits that will not be mocked and cannot be deceived All we are sinful Creatures that have broke his righteous Laws and thereby have deserved hell and everlasting torments yet this gracious God holds forth his golden Scepter and gives us leave to approach his presence to beg for pardon and for Christ and grace and heaven Our wants are great and many too and yet our mercies are great and many too come then O come let us with a holy fear of God put up our joynt Petitions that God would supply our wants especially of our souls and make joynt confessions of our sins to God with humble broken penitent hearts and joyntly bless him for the mercies we are all partakers of but let us do all as those that would please God while we pray unto him and not by our
carelesness and sloth provoke him while we kneel before him Thus Job prepared his houshold Solennis erat apud Ethnicos mos lâvandi manus ante sacrificandum âut ãâã ãâã ãâã ãâã ãâã idem ac ãâã ãâã ãâã ãâã ãâã apud quosdam significet when he with them did sacrifice to God Job 1.5 Job sent and sanctified them and rose up early in the morning and offered Burnt-offerings according to the number of them all thus did Job continually Could Job sanctifie his Children could Job give them grace Parents might give their Children portions but can they give them holiness too they might put money into their purses but can they put goodness into their hearts yea they may advise and exhort them to get grace but can they work it too ãâã ãâã ãâã ãâã ãâã Hom. Iliad l. 6. Is not this bestowed by God the Author of all Grace How then did Job sanctifie his children The meaning is that Job did what he could to prepare and dispose them for the religious duties they were entring upon So the word Sanctifie is often used Exod. 19.22 Let the Priests sanctifie themselves 2 Chron. 30.25 and the Priests and Levites were ashamed and sanctified themselves 17. many that were not sanctified all is explained by Hezekiah's prayer v. 18. The good Lord pardon every one that prepareth his heart to seek the Lord God of his fathers though he be not cleansed according to the purification of the Sanctuary Direction VI. 6. It will be useful to this purpose Cui aliis in precando praecunáum sedulò perquirat quae apud suos obtinent peccata quibus maximè indigent gratiae quibus exercentur tentationes quae illos cujuscu que generis premunt grâvamina quae illis imminent judicia quae in illos indies confert Deus beneficia hand aliter suis se inter orandum accomodabit qui non haec omnia in numerato habet Bowl past Evan. that the Master of the Family understand the spiritual condition of every one in the Family that he may put up requests suitable to their condition Let him get a particular knowledg of their wants doubts fears temptations afflictions of soul of their sins as far as is convenient and the mercies of God towards them for as it is for the spiritual benefit of a people that their Minister understand the state of his flock that so he might study for them and preach to them pray for them and with them according as their case requires so it will be for the benefit of a Family to have their particular cases spread before the Lord in Prayer Direction VII 7. Keep seasonable hours for Family Prayer and take the fittest time when all might be most free from distraction and disturbance In the morning put it not off too long lest by worldly occasions it be put quite by Be not too late at night when the Family after weariness by their Callings all the day will be more fit to sleep than to pray Late Prayers are too commonly sleepy Prayers one asleep in one place and another in another and it may be the Master of the Family himself prays between sleeping and waking Be not clubbing abroad when you should be praying at home This is in the power of the Governour of the house to remedy the other being to be at the hour appointed by him Direction VIII 8. Spend so much time in Family Prayer that those that joyn might be affected but not so much as to be wearied with the duty Be not too short nor yet too tedious Not too short for the heart is not easily tuned nor the affections warmed nor the mind brought into frame our wants are many and our sins are many and some time must be spent to get the heart sensible of them and of God's mercies to us To rise up from your knees before these can be probably done is to come away no better than you went unto it This overhasty brevity argues but little delight in the duty and sheweth you care not how soon you get out of God's special presence I doubt such as thus slubber over Family Prayer with so much haste * Vt canis è Nilo do it because they may be said to do it to stop the mouths of others and the mouth of their own Conscience with the work done And yet too much prolixity and length of the duty may have its inconveniencies also ãâã ãâã ãâã ãâã ãâã Pos and make it to some graceless persons in the Family or to others that are good but wearied in their daily Callings before to be burthensome and they more backward to it But the most do not err on this hand therefore to say little here will be enough and leave it to the prudence of the Governour to consider the persons that joyn and other concurring Circumstances and to act accordingly So much for the Directions for the Master of the Family Secondly The Directions for such as are to joyn in Family Prayer for their greater benefit Let them be careful Direction I. 1. Direct That they be all present at the beginning of a duty and continue till it be ended In some Families there is great disorder in this respect Servants either by reason of the backwardness of their hearts for want of love to and delight in Prayer or by not wisely forecasting their business come when the Prayer is half over or else go out before it is ended or if at the beginning and end yet to look after one thing or other make breaches and interruptions in the Prayer by going out and coming in once or twice or more in the Prayer-time which if possible should be carefully avoided for Family Prayer being ordinarily not very long to lose any part of it cannot but be to the detriment and disadvantage of such persons for when their affections begin to be warmed by these interruptions they are cooled and damped again You should be more willing to go to your Prayer than to your meat when hungry by how much your Souls are better than your bodies and serving God better than feeding of the body If business come when we are eating at our Table we commonly let it stay till we have done what business shall wait upon you in that case let it do so also in the other that you might not lose the benefit of the Prayer Numa Pompilius made a Law amongst the Romans that men should not serve the Gods as they passed by or were in haste or did any other business but that they should worship and pray to them when they had time and leasure and all other business set apart Plutarch Direction II. 2. Direct When you are present at Family Prayer give diligent attention and mind what confessions of sins are made what petitions are put up and what praises are returned to God for mercies received The Devil will be striving that you may be absent in Prayer when you are *
Cum isto milite praesens absens ut siâs Ter. Eu. present at Prayer absent in mind when present in body God is not pleased with the prostrating of the body when your hearts joyn not in the work Do not so dissemble on your knees with God and man Are you then desiring the mercies prayed for whether pardon of sin strength against sin love to God repentance for sin an interest in Christ and evidences thereof when your minds and thoughts are wandering about other things Which if they do let Conscience call to thee to mind the * Vt vivas igitur vigila HOC AGE Hor. l. 2. Sat. 3. work thou art about for is not this to sin against God when you pretend to be serving of him and to be provoking of him when you should be praying to him to be reconciled unto you and turn away his anger from you Conjunct Prayer should be made with one mouth and with one mind Acts 1.14 They prayed together with one accord * ãâã ãâã ãâã ãâã ãâã Qui rectè orare cupit debet necessario in se esse collectus von distractus aut sensibus dissipatus aut vagus Ames Cas Cons ãâã ãâã ãâã ãâã ãâã est vox musica significat concentum concentus autem à cantu eo differt quod cantus unius sit concentus non nisi plurium hic vero concentum animorum significat Camer prael Verbo Graeco elegans subest metaphora ãâã ãâã ãâã ãâã ãâã de musico vocum concentu harmonicóque sono dicitur tanquam si diceretur non minùs gratam esse Deo concordem pluriuâ erationem quà m concentus musicus hominum curibus sit gratus Novar in loc ex Crit. Sac. which word is translated Rom. 15.6 one mind that ye may with one mind and one mouth glorifie God but where your thoughts are wandering in Family Prayer though there be but one mouth there be many minds these persons do not accord in Prayer which is great discord before God There should be a sympathy and agreement of hearts in conjunct Prayer Matth. 16 19. If two of you shall agree on Earth as touching any thing they shall ask A harmony of hearts should be in Prayer the word is borrowed from Musicians when several playing together do make an accord in Musick a consent of many voices in one thence translated to the mind denotes a concent of more hearts in one such Prayers make sweet harmony in the ears of God Keep your minds fixed then else though you do agree to go together into one Room to pray there will not be an agreement of hearts when you pray Direction III. 3. Direct Those that joyn should not only attend but also assent to the matter of the Prayer so far as it is agreeable to the Word of God When the corruption of the heart is acknowledged believe that this is true the misery of an unregenerate state lamented believe it to be true when Grace is prayed for as necessary to your salvation and that you are undone without it believe this as a most certain truth for if these things be spoken by him that prayeth and heard by you that joyn and not believed your hearts will not be humbled when sin is confessed nor earnest after Grace when it is prayed for and so you will lose the benefit of that Prayer Direction IV. 4. Direct Do not only believe these things in Prayer but make particular application thereof unto your selves When original sin is acknowledged think and say in your own hearts Lord this is my condition my heart is thus corrupt loathsom and vile When wants are expressed and supplies begged go along with what is said and apply it particularly to your selves Lord this is my want the want of Christ is my want O that he may be given to me the want of love to God and delight in him is my want O that I might love thee O that I could love thee and so in other things this is my sin and these are my doubts and my fears this is my burden and this is my temptation according as these are insisted on in prayer and this will make the duty to be for your spiritual benefit and profit These are the Directions for them that are to joyn with him that is your mouth to God The Directions more common to all that prayer might be managed to spiritual profit are these following Direction 1. Sciamus non alios ritè probèque se accingere ad orandum nisi quos afficit Dei Majestas Calv. Inst Speculator adstat desuper Qui nâs diebus omnibus Actúâque nostros prospicit A luce prima in vesperam Hic testis hic est arbit r Hic intuetur quicquid est Humana quod mens concipit Hunc nemo fallit Judicem Aur. Prud. Cathemer Hym. 2. For further direction in this point how you should do all in the Name of Christ see the Serm. on Col. 3.17 1. Direct Get and keep upon all your hearts awful lively impressions of the perfection of that God that you pray unto Take heed of coming with low irreverent unsuitable thoughts of God but conceive of him and believe and work and press it upon your hearts that the God you kneel before is most holy most wise most gracious and merciful most just eternal unchangeable all-sufficient true in his threatnings righteous in his commands faithful in his promises every where present and knowing all things that he observeth all your words and ways and looks into your hearts and thoughts that this God you cannot deceive though you should deceive your selves and one another Consider and believe that this God is present among you and doth know your ends your desires and what you are as well as who you are Then think is this that God that we are to speak unto to kneel before and shall we not so manage this duty that we might please this God and if you do you shall find it shall be for your spiritual benefit Direction 2. 2. Direct Put up your prayers to this great and glorious God in the name of Jesus Christ There is no access for sinners to God but by and through a Mediator You shall reap no benefit by praying except you go in the name of Christ Joseph told his Brethren they should not see his face except they brought Benjamin with them Gen. 43.5 nor we the face of God without Christ Eph. 3 12. Heb. 7.25 Col. 3.17 Heb. 13.15 This praying in the name of Christ doth not consist in the bare mentioning of his Name with our tongues but to pray in obedience to his command in his strength for his Glory trusting his promises resting on his merits expecting audience and acceptance only for his sake Direction 3. Quid odiosius aut etiam Deo magis execrandum putamus hac fictione ubi quis veniam peccatorum postulat interim aut se peccatorem non esse cogitans aut certè peccatorem
yet we perish much through our Parents and Masters neglect There stands my Father saith the Son and there stands my Master saith the Servant that never prayed with us we do accuse them they never did and they cannot say they did Will you not then wish you had never been Parents to such Children nor Masters to such Servants As you would avoid this be faithful to your trust and mindful of your duty lest thou wish O Vtinam coelebs mansissem ac prole carerem MOTIVE III. 3. Consider You have but a little time before you for the performance of this trust You and your Families shall live together but a while and if once you are parted by death it will be too late whether you die first or some of them ãâã ãâã ãâã ãâã ãâã Theoc. Sâes est in vivis non est spes ulla sepultiâ 1. Suppose some of them dye before you if your Conscience be not feared and your hearts past feeling will you not be almost distracted when you follow them to their Graves to reflect and consider here is one dead out of my house with whom I never prayed we did dwell together and eat together and work together many years but we never prayed together Oh! what if his Soul be gone to Hell through my neglect What if he be damned and I be found guilty of his damnation Prayer was a means appointed by God to have done him good but I did not do it who knows if I had called him to Prayer and I had been confessing sin but God might have broke his heart for sin and given him repentance of which I saw no sign before he died And now Oh! what now if there be one Soul the less in my house and one the more in Hell Oh! this is that which wounds my Soul this is that for which my Conscience now doth sting me that when I had him with me I did not do my duty and now he is gone he is gone and now it is too late O my child my child whither art thou gone whither art thou gone O that he may live with me again were it but for a year or two a month or two that we might do together our before neglected duty If you be wise timely prevent such uncomfortable reviews 2. Suppose you die before them for if they do not die and leave you you must die and leave them and can you die without trembling for anguish of your heart without terrours in your Souls and fearful gripes in your Consciences more bitter than the pangs of Death to consider you leave a wicked prayerless Family behind you through your own neglect Would it not trouble you to leave them poor Wife and Children nothing to live upon if this hath been through your sloth and will it not should it not much more trouble you to leave an ignorant Wife Children and Servants unacquainted with God unaccustomed to prayer and all through your neglect Might you not then say if I had left them poor yet if I had left them good and fearing God and given to prayer by my example I could now have died with joy and left them all with comfort but now I lie a dying it is the wounding of my Soul to take so sad a farewel of my Family If I do live it shall be otherwise if I recover and God trust me with life and time yet further I will hereafter do it but my heart is sick my Spirits fail me and I perceive the symptomes of death are upon me and though I am loth to take my leave of my Wife and Children because I have been no more careful of the good of their Souls yet I see I must I must bid farewel unto them Come then dear Wife farewel Gemitúquo haec addidit alio Non alias hinc ad lacrymas Fata vocant Salve aeternum aeternúmque vâle Virg. Aeneid l. xi farewel I shall now be no longer thine and thou shalt be no longer mine but this had been no matter if I and thou had both been his whom we should have prayed unto together but we did not Woe is me poor dying man that we did not Farewel dear Children now farewel adieu adieu for ever but oh how shall I take my leave of you with whom I have not done what God required But yet I must whether I will or no I must now leave you But let me give among you what I have gotten for you Therefore to you my Wife I give so much and to this Child so much and to that so much But when I think I worked for you but never prayed with you this doth trouble me Oh! this doth trouble my departing Soul However you will have my Goods the grave and worms shall have my body but who oh who must now have my Soul This will be a sad parting when ever it shall come and yet this parting hour is a coming Pray now with them and in that manner too that then you may be comforted On the contrary if you discharge your duty faithfully and unfeignedly whether your Family be good or bad when you shall die you might take comfort that you did your duty So Mr. Bolton that was abundant in conjunct Prayers in his Family could comfort himself and did say on his Death-bed to his Children I think verily none of you dare think to meet me at the great Tribunal in an unregenerate condition MOTIVE IV. 4. The love that you should bear unto your Families should engage you often to pray together with them Diligatur Proles non ut nascatur tantum verum-etiam ut renascatur nascitur enim ad paenam nisi renascatur ad vitam Aug. de nupt conc l. 1. cap. 17 Ipsae ferae saevae immanes bestiae prolem nutrire solent at non tantùm curare debent parentes ut liberi sui vivant sed etiam ut Deo benè vivant Ames Cas Cons Will you shew your love unto your Children in providing Portions for them that they may live in credit in this life and will you not so much as pray with them that they may live in glory in the life to come Will you do much for their Bodies and nothing for their Souls You that are fondest Husbands and Fathers never love Wife and Children as you ought till you love their Souls The Soul is the best and more noble part and love to the Soul is the best and more noble Love But to love the Body and neglect the Soul is but cruel brutish Love What do you more for your young ones than the birds and beasts do for theirs Do you feed their bodies do not birds and beasts do the same for theirs Love your Wife Children and Servants as you ought and this will provok you to pray together with them MOTIVE V. Oeconomia est veluti paradisus in quo plantantur arbores quarum fructus odore dulcore suo imbuunt omnes vitae
reverence her Husband This is the Dictate of our Creator both by the Light of Nature and of Scripture This is the constant language both of the Old Testament and of the New And is more purposely handled and prest by the two great Apostles of the Jews and Gentiles that so all Christians however descended should submit unto it The Apostle Paul Ephes 5.22 c. Col. 3.18 c. The Apostle Peter 1 Pet. 3.1 c. Not that these are all their respective Duties but these are specified either 1. (n) Mr. Byfield on Col p. 111. Because in these are the most frequent failings Husbands too commonly being defective in their Love and Wives most defective in their Reverence and Subjection Or 2. Because these two are the sum of the rest and no other Duties are either Possible or Acceptable without them And my present Work is to digest and urge these in a solemn and impartial manner that it may appear Our Religion doth not only propound Rewards to make us happy in the world to come but doth also direct the methods of setling our quiet and comfort in this present world For certainly it is not the Having of Husbands or Wives that brings contentment but the mutual Discharge of both their Duties and this makes their Lives though never so poor an Heaven upon Earth But herein I can but draw up an Abstract and send you where you may be far better provided In the mean time let us all in the prosecution hereof sadly reflect on our former failings and sincerely resolve on future amendment according to that whereof we shall be convinced by the word of Truth And here I shall indeavour these Four things 1. To propound the Mutual or Common Duties of Both. 2. The special Duty of every Husband 3. The special duty of every Wife 4. Directions how to accomplish them That so they may most certaily be Blessings to each oher First let us see what are those Mutual Duties that lie common between Husband and Wife wherein Both of them are equally at least according to the place and power of each concern'd and oblig'd And they are These following 1. Mutual Cohabitation For the man he (o) Gen. 2.24 must leave father and mother and cleave to his Wife And the Woman she (p) Psal 45.10 must forget her kinred and her fathers house The Husband (q) 1 Pet. 3.7 ãâã ãâã ãâã ãâã ãâã he must dwell with the Wife and the Wife (r) 1 Cor. 7 10. she must not depart from the Husband though he be an Infidel And indeed the Ends and Duties of marriage are such as will not ordinarily dispense herewith For Example 1 Cor. 7.3 4.5 Let the husband render unto the Wife due benevolence and likewise also the wife unto the husband The wife hath not power of her own body but the husband and likewise also the husband hath not power of his own body but the wife Defraud you not the one the other except it he with consent for a time that you may give your selves to fasting and prayer and come together again that Satan tempt you not for your incontinency Which plainly shews that even the sober use of the Marriage-bed is such (s) The wife of Galeac Caracciola denying this debt upon the direction of her Confessor on pain of Excommunication was judg'd a sufficient Reason of Divorce In vita a mutual debt that it may not be intermitted long without Necessity and Consent Nay in the â Deut. 24 5. Old Law the greatest necessity should not send the husband from his wife the first year that their affections might be throughly settled and that he might chear up his Wife which he hath taken * For the man is the head the Woman is as the body for the head and body to be sundered it is present death to either Gataker Serm. p. 203. Neither indeed can any of the following Duties towards each others Souls or Bodies be throughly performed nor many grievous snares avoided without dwelling together And therefore neither desire of Gain nor Fear of Trouble no occasional Distasts nor pretence of Religion should separate those from Conjugal converse and (t) Alibi fluctuare sese existimet in domo autem apud uxorem suum tanquam in portu optatâ conquiescere Daven in Col. Cohabitation unless with consent and that but for a time whom God hath joyned together 2. Mutual Love This though in a peculiar manner it be the Duty of the Husband Col. 3.18 Husbands love your Wives yet it is required also of the Wife Tit. 2.4 they must love their Husbands Indeed this is the (u) First you must choose your Love and then you must love your choice Smith Serm. Conjugal Grace the great Reason and the great Comfort of Marriage Not a sensual or doting Passion but genuine conjugal and constant out of a pure heart fervently Not grounded on beauty wealth or interest for these may soon wither and fail nor only upon Graoe and Piety for this may decay to the least degree and in the opinion of both parties quite disappear but it must be grounded upon the Command and Ordinance of God whereby of Two they are made * Vna caro non nexu amoris nec commixtione corporum nec procreatione liberorum sed vinculo conjugii Zanch. One flesh So that though either of them be poor deform'd froward though unregenerate wicked Infidels yet in Obedience to God and in Conscience of the Marriage-Vow which obligeth for better and for worse they ought to love each other with a (x) ãâã ãâã ãâã ãâã ãâã Chrys in Eph. hom 29. superlative Love and when the sacred knot is once tyed every man should think his wife and every wife her husband the fittest for them of any in the world And hereupon the (y) Cael. Rhodig l. 28. p. 1575. Heathens took the Gall from their nuptial Sacrifices and cast it behind the Altar to intimate the removing of all bitterness from the Marriage-state there should be nothing but Love And this Love must be as durable and constant as are the grounds of it to the Persons of each other until death and to the memory and posterity of each other when they are dead and gone and thus the good wife is understood by some to do her husband good (z) Prov. 31.12 all the days of her life not only of his life but when he is dead to his Posterity What strange instances of this lasting love former (a) Portia the wife of Brutus A ria the wife of Cecinna Pae us In Valer. Max. Ages hath given and some (b) The Bannyon Wives among the Indians burn themselves to ashes at the funeral of their husbands Herbert in his Travels Pagans at this day is in History both evident and admirable This true-hearted Love will bring true Content and constant Comfort into that Condition will make all counsels and reproofs acceptable will
pauper te divite quodque inter amicos contingere non potest quomodo in tanta amoris animorum copula contingeâ Lud. Vives de off mar sick in one anothers sickness The husband must improve all his skill and strength to procure a competence of estate and the wife all hers to help and further it The Reputation of the wife the husband must tender as the apple of his eye and the wife must every way advance the good name of her husband And in short the Holy Ghost hath determined that he that is married careth for the things of the world how he may please his wife and she that is married careth for the things of the world (f) Circa ejus lectum sunt sacra omnia ibi arae ibi Deus ubi pax concordia charitas Deum facilè tibi amicum reddes si hominem reddideris Lud. Viv. de Christ. foem p. 710. how she may please her husband 1 Cor. 7. 33 34. This will bring honour to Religion comfort to their lives and a blessing on all they have This will make them digest all the pains and troubles of that condition seeing they find two to be better than one and do never miss of a sweet and constant (g) Summus autem amicitiae gradus est foedus conjugale Melan. l. c. friend in their bosom Without this care the one will be a perpetual burden to the other and a daily torment When the one is unconcern'd in the others trials when the one gathers and the other scatters when the one blasts the others reputation when one perpetually crosseth and vexeth the other There follows a Hell of disquiet in the mind ordinarily a blast upon the estate besides guilt and shame unspeakable Think therefore often God hath made us One if my wife be sick I am not half well if my husband be poor I cannot be rich if he be discontent how can I be content we 'l laugh and weep together nothing but Death shall separate our Affections or Interests 9. Mutual Prayer Hence the Apostle Peter 1 Pet. 3.7 advises that their Prayers be not hindred which implies that they should pray for and with one another Thus Isaac is said Gen. 25.21 to ãâã ãâã ãâã ãâã ãâã h Verba fudit magna copia ante è regione ante oculos multiply prayers with or before his wife and it follows how prevalent these prayers were This Common Debt we owe to all much more to them that are so nearly united to us The purest love is written in Prayer This Duty must constantly be done for and frequently with each other No better preservative of real love and peace than praying together There they must bewail their failings in their conjugal Relations the (i) Cum vero non amor procreandae sobolis sed voluâtas dominatur in opere commixtionis habeant conjuges etiam de commixione sua quod defleant Lombard l. 4. d. 31. pollutions that cleave to the marriagebed There they should beg the blessing of Children and blessings upon their Children a blessing upon their Estates and especially all spiritual blessings in heavenly things in Christ upon their souls Who knows but that God may touch the heart of the Wife when the husband is pouring out prayers for her Certainly they are in the discharge of their duty to which God hath annexed a promise And it will be the wisdom of them both to espy Fit times for their joynt-Prayers if they cannot keep Pace with Holy Mr. Bolton who prayed twice daily alone twice with his Wife and twice with his Family And herein consider what particular grace or mercy your Relation wants what sin and temptation they are most liable to and press God with an humble importunity in the case till your prayer be answered You owe each other a spiritual as well as as a matrimonial love and if you only eat and drink together what do you more than others do not the Beasts of the field so If your love reach only to the body and the things of this life do not the Publicans the same but if you love one anothers souls and be restless after the salvation thereof you do more than others and your labour shall not be in vain in the Lord. And thus you have heard a plain Breviate of these Common Duties which Husbands and Wives should discharge towards each other I follow now the Order of my Text to declare in the Second place the special Duty of the Husband in this Position namely The great Duty of every Husband is to Love his own Wife This is the foundation of all the rest this must be mixed with all the rest this is the Epitome of all the rest of his Duty And hence this is expresly mentioned four times in this Chapter vers 25 28 33. as being the great wheel which by its motion carries about all the other wheels of the affections that are within us and the actions that are without us Fix but this blessed Habit in the heart and it will teach a man yea it will enforce a man to all that tenderness honour care and kindness that is required of him These are but the beams from that Sun they are but the fruits from that root of real Love that is within Love suffereth long and is kind it envies not is not puffed up seeks not her own is not easily provoked thinketh none evil beareth all things 1 Cor. 13.4 6. It is here as it is in Love to God which you know doth both instruct and thrust a man on to the utmost of his Duty excluding those wary fears wherewith hypocrites abound lest they should do too much Even so Love to a man's Wife suggests all fit expressions thereof and carries a man to perform the highest effects of it when as the want of this causes him to dispute every inch of God's command and to be jealous of every prescription I shall trace this comprehensive Grace or Duty 1. In its nature and property 2. In its Pattern 3. In its effects which done you will see that the greatest part if not all the Husbands Duty is contained in Loving his Wife as himself 1. For the First The Nature and Property of this Love It is Conjugal true aed genuine such as is peculiar to this Relation Not that fondness which is proper in Children nor the brutish lust which is peculiar to Beasts but that which is right and true 1. For the ground of it which is the near Relation which Gods Ordinance hath now brought him into and his will revealed in his Word Such was the Love of Isaac to Rebeka Gen. 24.67 She became his Wife and he loved her The Ordinance of God hath made her (k) Not only by original creation so she is part of his flesh but by nuptial coâjunction so she is one flesh Gatak Serm. p. 200. One Flesh with me and the Law of Nature obligeth me to love my own flesh
always sure to find affection and that her aim in shooting her bolt is right though her arm be not always with the strongest 5. The husbands Love is to be shewed in Trusting his wife in Domestick affairs Prov. 31.11 The heart of her husband doth safely trust in her Especially she having as she ought to have a competent judgment to guide them It is below the gravity of an Husband to intermeddle with managing houshold provisions Maid-servants and such like affairs but should leave them to the discretion of his wife unless she at fit times do discreetly choose to advise with him that so if the event should not answer his expectation she may be free from blame But generally he ought to move in his own sphere and incourage her to move in hers He must fetch in honey and she must work it in the hive For seldom doth the Estate prosper where the husband busies himself within doors and the wife without 6. The Effects of an husbands Love to his wife are to be seen in his Behaviour towards her that is in the mild use of his Authority This God hath in his Wisdom invested him withal at his (g) Gen 2.23 Creation and not devested him at his (h) Gen. 3.16 Fall The (i) Esth 1.22 Light of Nature gives it to him and the Gospel hath no where repealed but (k) 1 Cor. 11.3 confirm'd the same And none but proud and ignorant women will ever dispute it But herein lies an Act of the husband's Love 1. wisely to keep 2. mildly to use this Authority 1. He must keep it by a religious grave and manly carriage this will be his chiefest Fort and Buttress to support it It will be hard for her though doubtless her duty to reverence him who himself hath forgotten to reverence his God If his behaviour be light she will be apt to set lightly by him If he be weak and effeminate it loses him But he ought to answer his name to be an Head for judgment and excellency of spirit and to be truly religious This will maintain his Authority But then 2. Herein shines his Love to use the same with all sweetness remembring that though he be Superiour to his Wife yet that their Souls are equal that she is to be treated as his Companion that he is not to rule her as a (l) ãâã ãâã ãâã ãâã ãâã i. e. ãâã ãâã ãâã ãâã ãâã Arist de cura rei fam l. 1. Imperare maritus mulieri debet non ut Dominus rei quam possidet sed ut animus corpori Lud. Viv. de off mar Non es Dominus sed maritus non ancillam fortiâus es sed uxorem Redde studio vicem redde amori gratiam Ambros tom 4. p. 55. King doth his Subjects but as the head doth the body That though she was not taken out of Adams head so neither out of his foot but out of his side near his heart And therefore his Countenance must be friendly his ordinary (m ãâã ãâã ãâã ãâã ãâã Chrys in Eph s hom 20. language to her mild and sweet his behaviour obliging his commands sparing and respectful and his reproofs gentle He must neither be Abject nor Magisterial If his Rule be too imperious his love is destroyed if his love be not discreetly exprest his Scepter 's lost and then he is disabled from doing God Service or his Family good He should never imagine that a rude insolency or perpetual bitterness is either the way to keep or use his Authority aright Yea the Spirit of God expresly saith Col. 3.19 Husbands love your Wives and be not bitter against them If meekness of Wisdom will not prevail with thy wife thou art undone in this world and she in the world to come And so much for the heads of the husbands Duty to his wife I now proceed to the Third thing namely to declare the Duty of the Wife in this Position The great Duty of every wife is to reverence her own husband She stands obliged to many other Duties as you have heard which lye common between them but she is still signaliz'd by this This is her peculiar qualification as she is a wife Let her have never so much wisdom learning grace yet if she do not reverence her husband she cannot be a good Wife Look to her Creation she was made after Man he has some honour by his seniority 1 Tim. 2.13 For Adam was first formed then Eve She was made out of Man he was the rock whence she was hewen 1 Cor. 11.8 For the man is not of the woman but the woman of the man She was made for man 1 Cor. 11.9 Neither was the man created for the woman but the woman for the man So that it is not Man that hath set this Order but God himself Look again to the Fall and there you hear what God saith Gen. 3.16 Thy desâre shall be to thy husband and he shall rule over thee See in the New Testament lest Christ his being made of a woman should seem to alter this inviolable Law Coloss 3.18 Wives submit your selves to your own husbands as it is fit in the Lord. 1 Pet. 3.1 Likewise ye wives be in subjection to your own Husbands Ver. 2. your chast conversation must be coupled with fear Ver. 5. The holy women of old adorned themselves with this subjection to their own husbands and so in my Text. Let her be never so great never so good and though her husband be never so mean and never so bad yet this is her indispensable Duty to reverence her husband And this Principle must first be fixt in her heart that she is an (n) Nân modo mores majorum instituâa sed legâs omnes humanae ac divinae ipsa etiam natura clamat mulierem debere esse subditam viro ac es pa ere L. Vives de Chr. foem p. 704. Inferior that her husband is a degree above her that it is neither agreeable to nature or decency to set the head below or no higher than the Rib. And when she is resolv'd in this than will she with much delight and ease go through her Duty A wise God hath ordered it thus and therefore it is best Now I shall open this Duty according to my former Method 1. In its Nature 2. In its Pattern 3. In its Effects 1. For the first The nature of this reverence It is a true cordial and conjugal reverence such as is peculiar to a good woman And I conceive it is made up of 1. Estimation 2. Love and 3. Fear 1. The wife ought to honour and esteem her husband Esth 1.19 Then all the Wives shall give to their husbands honour both to great and small And to this end she ought to contemplate all the excellencies of his Person whether of Body or mind and to set a due (o) Sic Cornelia irata plerÃsque qui honoris gratia Scipionis cognominahant maluit Cornelia Gracchi nominari
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) ãâã ãâã ãâã ãâã ãâã 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 eâtitatis 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
entertainment viz. Sit not down in the highest Room lest it be the place of one more honourable (z) Luke 14.7 8. Agreeing with the Old Law (a) Lev. 19.32 Thou shalt rise up before the hoary head and honour the face of the old man and fear thy God And those of the Wise man (b) Prov. 25.6 7 8 9 16 20. Stand not in the place of great men it is better it be said to thee come up hither than that thou shouldst be put lower be not contentious disclose not secrets speak as becometh boast not be temperate in diet weary not thy neighbour with thy company be not rude and foolish before those in mourning be charitable c. to that purpose Solomon It is expected that Parents give prudent precepts to inform their Children how to speak and act in a decent orderly manner with a becoming grace in their circumstances (c) 1 Cor. 14.40 to use words and titles of respect and honour to their Superiors and Equals as he in the Gospel I go Sir (d) Mat. 21.30 And likewise a decent silence suitable gestures attention modest looks and bowing which though they may seem trivial yet the neglect of them will argue much rudeness irreverence and indecency whereas Christian Children should learn to do all things well (e) Job 29.9 11. Mark 7. â7 Mat. 5.47 yea and to outdo any mere moralists in such civilities as are really material decent and not fantastical Parents should further give their Children such rudiments early as are indeed instructive to prepare them for a particular vocation or course of life agreeable to their temper and quality Here somewhat might be said of that sith man is born to trouble or labour (f) Job 5.7 Gen. 3.19 in some special service as they in the Scriptures have done (g) 4.2 37.2 Exod. 29.9 2.16 But I must not stay yet shall touch of Parents placing their Children into employments anon The late Books about the Gentleman 's Calling and the Ladie 's Calling and Education will shew after and with others* the benefit of these for those Children of the best as well as meanest condition â Bp. Sandersoâ Mr. Baxter's Christ Ethic. c. whether males or females where it may be observed that different Rules in some particulars for the education of Boys and Girls are to be given by discreet Parents â Guazz de civil conversat God who is severe against idleness expects all should employ their talents in such a professed way of life as he vvill approve of In order hereunto and for the attaining of the best gifts (h) 1 Cor. 12.31 great care is to be took and ingenious devices may be used to get Children imbued with the principles of learning and abilities to read write c. But I must haste on Yet here I cannot but disallow the indoctrinating of Children with superstitious notions vvhich nuzzle them up in vulgar errors that lead unto unbelief the affrighting of them vvith silly tales of Bugbears stories of Hobgoblins and Fairies c. profane and old wives Fables not tending to godliness (i) 1 Tim. 1 4.6 2.7 which occasion needless and groundless fears that afterwards when they should have more brains are not easily corrected or not without great difficulty remov'd And in my opinion the teaching of Children to beat inanimate Creatures is not to be allow'd both because it disposeth their weak understandings to misapprehensions of things and also teacheth them to inflict punishment in some instances when ordinarily they themselves do rather in some little proportion deserve it and then it stirs up in them a spirit of revenge whereas God hath appropriated vengeance to himself as universal Judge (k) Deut. 32.35 Rom. 12.19 Heb. 10.30 Psal 49.1 And we smile at a little dog for snarling at a stone yet see not the evil of making level and distorted conceptions in Children which may occasion a spiteful heart (l) Ezek. 25.15 a disposition very displeasing to God 3. Moderate chastisements to accompany the notices of good carriage Correction in a due manner and also suitable rewards for well-doing are necessary to check rudeness and encourage an ingenuous deportment As good documents do put in wisdom so due corrections do drive out folly (m) Pâov 22.15 with 6. A child is not to be left to himself lest he bring the Parent to shame when a rod and reproof may give wisdom to prevent it (n) 29.15 Therefore God bids (o) 17. Correct thy Son and he shall give thee rest yea he shall give delight to thy Soul Elsewhere (p) 23.13 14. Withhold not correction from the child for if thou beat him with the rod he shall not die Thou shalt beat him with the rod and deliver his Soul from hell Here is not only a precept but promise of good fruit upon discharge of the duty in a right manner but it should be sued out by Prayer (q) 2 Sam. 7.27 28 the rather because the neglect of this duty is very dangerous to root and branch parent and child (r) 1 Sam. 3.13 1 Kings 1.6 yea and the greater need there is of Parents Prayer here lest they should fall into the extreme which my Text emphatically forbids Christian Parents whose Children are to obey them in the Lord are concern'd to chastise in the fear of God and therefore to seek that this appointment of his may be sanctified (s) 1 Tim. 4.5 Mich. 6 9. being joyned with instruction that it may be prevalent by the blessing of God in Christ whom the Heathen Philosophers have no regard to And here further Parents are concern'd to use much Christian prudence that their Children may understand 1. That they are from a Principle of love for their Children amendment and welfare necessitated to this sharp work (t) Rev. 3.19 which God hath enjoyn'd them in just circumstances as he himself chasteneth whom he loveth (u) Heb. 12.8 Deut. 8 5. And therefore if they should spare the rod through fondness God who knows the heart and affections best might censure them for hating their children (w) Prov. 13.24 3.12 whom they would not have been so severe with if they could have reform'd them at a cheaper rate Hence 2. That it is their childrens folly not their own passion which hath engag'd them in this smarting exercise wherein overmuch heat would be like an over-hot medicine that scalds rather than cures Some Parents are apt to go beyond just measures and to chastise for their own pleasure (x) Heb. 12.10 but they must learn of God to aim at their childrens profit and not correct them but upon good reason Even Plutarch could determine that punishment should never be inflicted for flesh-pleasing Parents should not take the rod to vent their own anger but to subdue their childrens sin which a man may not suffer upon his neighbour without rebuke lest he be guilty
an insinuation into their affections to engage children to love and delight in their duties by the sweetness of the lips to encrease their learning (c) 21. and encourage their honest endeavours with suitable rewards And on the other hand seasonable admonitions and remembrances in case of failures a frowning on their laziness and neglects of those offices wherein they should be employ'd which will keep them in awe though this must be done with great skil and vvariness lest it produce a slavish fear which slothful disingenuous and low spirits are apt to fall into and then absurdly to plead (d) Mat. 25.24 25 26. yet of the two it is better to fail on this hand than for a Christian Parent to omit warning of their children because both Law and Gospel require as vvas partly hinted before vve should not let sin either of omission or commission rest on our neighbour (e) Lev. 19.17 but should warn a brother (f) Gal. 6.1 much more a child and set him in joynt with a spirit of meekness I grant this duty of dayly inspection is very difficult but it is amiable and excellent it is of great latitude for Parents are evermore concernÌd to be eying of their children to see they do that which is necessary and comly both in religious and moral practice according to what is really best esteem'd in civil behaviour They must continually be watching them as to their praying reading hearing eating drinking playing visiting studying working sleeping c. to see they be not vain or idle because commonly there is but a little distance in time betwixt doing of nothing and doing of ill Children should be exercised with variety taught to sing Psalms (g) Deut. 31.19 21. Psal 148 12 13. as those good children vvere who made that short prayer to our Saviour Hosanna in Greek out of the Psalm (h) 118.25 ãâã ãâã ãâã ãâã ãâã Save O Lord I beseech thee viz. blessed Messiah to pray in secret sometimes by and for themselves to be constant timely and revered at Family duties to be charitable respectful to the Embassadors of Christ to be attentive to the reading of Chapters and hearing of Sermons and thereupon to put Questions and give some account of their understanding of things and be not as Parrats that chatter vvithout knowledg to be observant of the Lord's days not left to themselves to play and do what they list for as Solomon observeth (i) Prov. 29.15 A child left to himself bringeth his Mother to shame she being either more indulgent in suffering him to get head or more affected with it when she seeth the evil of his idleness especiallly on the Lord's days But on other days at fit seasons such honest sports and recreations agreeing with the childrens temper are to be allow'd as do not alienate their minds from duty but promote health and chearfulness admit they be not with ungodly play-fellows from vvhom ribaldry and profaneness are easily learn'd but nothing that is good The Philosopher â Arist de Rep. l. 8. c. 17. did advise the educators of children to take heed they did not permit them to accompany vvith such of whom they would learn bad words hear smutty fables or be brought to look upon indecent and deformed pictures and that they did converse as little as may be with Servants And in eating and drinking Parents should with discretion lay restraints upon childrens appetites both as to the quantity and quality of food consonant to the rules of right reason that they transgress not the wholsom Laws of Temperance for the preservation of strength and activity of body and mind So for their studying and working c. a continued inspection is requisite that they do not neglect their time or mispend their talents vvhich that they may not do will usually need the Parents best skill and utmost diligence because of inbred pravity and untractableness Yet as one â P. Du. Moul. hath well observ'd there be certain handles to take hold of these little souls in their tender years sith most of them are apt to be Shamefac'd Fearful Curious and Credulous which dispositions are to be attended by vigilant Parents with discretion and laid hold on to lead to vertue As on the other hand those hindrâncââ to good things which soon bewray themselves in little ones are to be watch'd over and curb'd such as Pride Wilfulness Lying and Intemperance that these evil inclinations may not be predominant Shame is to be manag'd to disswade from things dishonest Fear to keep in awe from consideration of punishment or loss of reward Curiosity to form in the mind right notions of things and Credulity to gain the consent to things honest and good and to make a right tincture which may abide Then on the other side vicious inclinations are to be timely curb'd As Pride arising from corrupt self-love to plant in young minds humility Wilfulness to engage unto teachableness Lying to make way for justice and fidelity and Imtemperance for the love of truth and sobriety that the understanding may rule the appetite Upon which account the same person suggests we should not promise children Junkets as the reward of their obedience but honour and praise which they should be made to love which is the great thing they of Japan â Gloriae studium cupiditatem teneris animis implantare consucverunt c. Varen de Regn. Jap p. 102. use to implant in the tender minds of their little ones proposing glory as the strong motive to perswade them unto obedience and good carriage I should not have insisted so long upon this but that I dare be bold to say it is through default of this part of Education I mean for want of watchfulness that the Children of many Parents amongst us fall so much short of the instructions received Their passions grow strong and the things that gratifie sense luscious their Parents heed not and so the hopeful fruit is blasted and spoiled for want of fence or as in some gardens where there be fine buds and fruits coming on that have been raised with great pains and charges they suffer Snails and Caterpillers to increase which in a short time devour that the Master's and Gardiner's eye and hand might easily at first have prevented by taking away the Caterpillers egs and killing of the Snails So you may see in some Families where there were great hopes of children as of the pleasant fruits on a fair tree ripening all lost for want of Parents and Governours narrow inspection or through a tender Mother's unlimited indulgence where she should keep a strict watch and through the connivance â Imberbis juvenis tandem custode remoto Gaudet equis caniâusque aprici gramine campi Horat. or misplac'd kindnesses of some affectionate servants who to ingratiate with their young Masters or Mistresses take upon them to be wiser than those that love them best and secretly
a religious and prudent a pleasing person should be chosen amiableness helps to root and settle amity which gains reputation by an inheritance (d) 7.11 But in these things especially the last without regard to the former Parents should take heed of exercising Tyranny and when God hath given them children how they give them away be careful herein they do not contrary to my Text discourage their dutiful children by pressing them to marry where they cannot love Because herein one â Mr. Fuller's Holy State characters the good Parent to be such as draws arguments from his childrens good rather than his own authority accounting it a style too princely herein to will and command he rather chooseth to will and desire remembring the Parental power is for edification not destruction and should not be exerted to cast a child against its mind upon a disaffected much less an unworthy match In the treaty of marriage betwixt Isaac and Rebekah when there vvas a good agreement betwixt Abraham's Steward and her Father and Brother they vvould not come to a conclusion till the Maid vvas call'd and ask'd as to her affection and consent (e) Gen. 24 57. Hostis est uxââ invita quae ad maritum nupta dat r. Plaut All vvas but complement till that vvas gain'd Parents herein are to perswade upon good reason but 't is too harsh to attempt the compelling of love Some rigorous ones are apt for their own vvorldly advantage to use their awful authority in matching to constrain their obedient children contrary to their affections and dispositions but they should rather learn of their Heavenly Father vvho disposeth all things sweetly and vvould have them to do so too in the disposal of their children he would have them do more vvith the sway of love than power and to be rather affectionate than imperious in their Government Grave and prudent Dr. Harris â In his life condescended to his sons saying When you are youths choose your Callings when men choose your Wives only take me along with you it may be old men may see further than you Be sure then they see well when they aim chiefly at piety As an ancient Hermite relates * In Prato spirituali in his own life the consultation of a principal inhabitant of Constantinople with his Lady about the disposal of their only child which was a daughter the result whereof was not to look at greatness and riches lest marrying her to a vitious person they should make her miserable but rather to one of a lower rank fearing God vvho from conscience of his duty would love and make much of her and so render her condition comfortable in prosecution whereof they found out and bestowed her upon the honest son of a very charitable Father who had a small Estate but great Vertue with whom she lived very happily But my discourse swells and I must shorten what remains 5 Maintenance is another part of the Parents office towards their children unto whom they are to allow a competency according to their quality and estates to live upon A just allowance for subsistence is presupposed requisite to the right discharge of the precedent duties from Parents to Children both in their minority and when come to maturity for the accommodating of them with necessaries according to their birth The neglect of which temporal provision would argue Christian Parents worse than Infidels who are not so enormous (f) 1 Tim. 5.8 Sith amongst the barbarous people they spare not cost to provide suitably for the fruit of their bodies till at least they are able to carve for themselves Our blessed Saviour takes for granted amongst the common notions of mankind that Earthly Parents will give good gifts unto their needy Children which are most proper for them (g) Mat. 7.9 11. Luke 11.11 But as a superaddition unto this general provision there is also somewhat more particular which even Nature it self teacheth upon the disposal of children and Christian institution requires and commends namely Parents as God hath blessed them should lay up for their children (h) 2 Cor. 12 4. yea so as that when they are placed in Callings and married they may by some stock or competent portion be able to lay up for themselves and be really serviceable to God's glory and others welfare with their substance (i) Prov. 3 9. 29.3 Abraham is commended for this devising of his Estate and so Jacob in providing for his (k) Gen. 24.36 25.5 6. 30.30 God did under the Law direct to a double portion real or personal unto the eldest as an acknowledgment of the right of primogeniture supposing no manifest forfeiture by disobedience (l) Deut. 21.16 17. 1 Chron. 5.2 Gen. 49.3 Exod. 13.2 Lev. 27.26 For in the exercise of Parental authority there may be some special consideration and rational regards had to the most dutiful but still according to equity Daughters according to that constitution were to be copartners and share as coheirs in the inheritance (m) Numb 36.8 And how Parents without valuable reasons can now disinherit them considering the prohibition in my Text is not easie to conceive But in laying up for and appòrtioning their children Parents should have a care 1. That they be not delatory as those who unseasonably put off the supplies of their children with that God hath given them till they themselves be dead or so long till it hath occasion'd an abatement of affections in their Children which is not to be excus'd in them but the Parents should not tempt them or put them upon any sharking tricks to supply necessities by keeping all the patrimony in their own hands above an handsome reserve of conveniencies for their own food and rayment Being of a different temper from that Prince's Father â Guaz Civ Conv p. 390. Psal 119.60 who coming into his son's Closet and seeing there all the gold and silver plate he had a long time before given to him said I see you have not a generous mind enough for with all the gifts you had from me you have not known hitherto how to make your self one friend Or in any other respect by any avaritious detention of what is requisite to be bestowed on their Children lay them under the discouragement which Parents are in my Text obliged to avoid as that which is displeasing to God 2. They should be sure they came honestly by the portions they leave their Children that they are goods well gotten and well used For if they be treasures of iniquity they will not long abide (n) Prov. 10.2 Jos 7.24 having a curse attending them yea a little ill gotten will be as a little leaven that will sour the whole lump or as the coal which the Eagle carried with the flesh she took from the Altar that fired all but if they are well-gotten then as one said of a small portion they will wear like steel And though
Question proposed to me to answer at this time is this What are the Duties of Masters and Servants and how both must eye their Master which is in heaven Before I come to the direct answer to this Question I shall make way to it by laying down a preliminary consideration or two First That God did in infinite wisdom make all things though of a far different nature Some beings he made more excellent and indowed them with noble faculties fitted for communion with himself and some of these he hath placed in a higher and some in a lower orb and yet all making the glory of infinite wisdom shine more clearly He sets one creature higher and another lower one to rule and the other to be ruled And of the same kind he advanceth one above another and yet with no injustice or wrong to any but for the mutual help one of another the beauty and harmony of the whole Vniverse and the more visible displaying of his own unsearchable wisdom Psal 104.24 Gen. 1.31 If all the Stars were Suns how intolerable would their heat and light be if the whole body were eyes how much of its use and excellency would it lose What a Chaos and heap of confusion would the Woald be without government and how can government be without superiority and inferiority It was not without good reason that the Philosopher said Hierocles in Py. Car. That there was a method of perfect wisdom in the making of all things and it was not by chance that they are what they are but the contrivance of the most excellent counsel Who could have mended what God hath made What could be better ordered than what infinite Goodness hath done Ar. Epist l. 2 c. 7. Anton. ex Palat. l. 7. Ec. 3.11 and who but a fool would desire that things should be otherwise than Wisdom it self hath determined Oh! what cause hath every one to adore God in every thing who hath made every thing beautiful in its place and season What cause have all to sit down content and thankful in that place where God hath fixed them how unreasonable and blasphemous are the repinings of some that are ready to quarrel with their Maker and to impeach him as guilty of partiality cruelty and injustice that hath not advanced them to a higher richer and more honourable condition then they are in Shall the thing formed say unto him that formed it why hast thou made me thus What diabolical pride and arrogance is this for the Creature to accuse and condemn his Creator Shall folly it self indict wisdom must God come to his Creatures Barr must he give thee an account of his actings art thou able to bear his pleadings and canst thou without sinking into nothing stand before his glory what obligation didst thou lay upon God to bring thee out of nothing into something did he stand in any need of thy being what was there in thee that should commend thee to God to advance thee above a toad or a dog I could here expatiate were it not a little besides my design To conclude I think it would be far better for us all to learn of that excellent Moralist who said Epictetus That though he was lame and almost blind and none of the richest yet because he was partaker of Reason he had cause to magnifie the distinguishing goodness of his Maker and could wish that all men would more adore and admire God and as for his part it should be his work while he had a being ãâã ãâã ãâã ãâã ãâã Ar. Epist. l. 1. c. 16. and he did call all to joyn in consort to his praise who hath made all things in so excellent an order and harmony Did we all consider what God is and what we are methinks it should effectually silence discontent and leave no room for any thing but love praise and gratitude O! would to God there were a little of that order harmony and wisdom in our actions that is in God's and that we could act like them that study to imitate their Maker O! that with Paul we could learn still to be content in whatsoever condition we are in ãâã ãâã ãâã ãâã ãâã id l. 2. c. 14. and if we have spoken or thought any thing derogatory to the infinite Wisdom to repent and abhor our selves in dust and ashes and turn our murmurings against God that it is no better with us into admiration that we are not worse every state on this side eternal misery is advancement above what we deserve and a mercy we can never be thankful enough for Secondly As God did in infinite wisdom make every thing and placed every thing in that sphear that was most fit for it so it is the highest excellency of the creature to shine in his orb and be regular in his motion I mean It is every one's duty and excellency to fill up that place and relation that God hath set him in with duty The whole World is a great Army and God is the General of this Army and he appoints every one their station and rank and in keeping of it exactly is security honour and reward God makes one a King another a Subject one a Master another a Servant one rich another poor and he is really most excellent that is so in the faithful discharge of the state and relation he is in A good Servant is far better than a bad Master a good Subject than a wicked Prince he that is not relatively good is not really good He that breaks his rank to get a higher and safe place may be likelier to meet with destruction than promotion Adam's loss of Paradise and the Angel's loss of Heaven are sufficient demonstrations of this truth The World is a Stage saith the Stoick and in it every one hath his part to act and it 's our commendation and wisdom to act our part well whether it be a Prince or a Beggar a Father or a Child a Master or a Servant Psal 101.2 This was holy David's care and resolution He would behave himself wisely in a perfect way and how shall that be done better than by walking before God in his house with a perfect heart What was Abraham commended for more than his faithfulness and was this the least act of his faithfulness to instruct bis Family and teach them the fear of God Joshua was a man of great gallantry and resolution but I am ready to think he never acted both more bravely Josh 24.15 ãâã ãâã ãâã ãâã ãâã Epict. than when he said As for me and my house we will serve the Lord. Socrates laughed at them for fools that endeavoured to perswade him to leave instructing the youth God saith he hath set me in this station and how can I leave it O how few Christians exceed this Heathen nay who almost comes near him if he lived as well as he spake It 's too true a proof that there is but little
wisdom and Religion worth calling so in the world in that so few blessed be God some there are are good in their Relations Where are Magistrates to be found that are God's Vicegerents in their places Where are the Masters that command and direct in wisdom so as their service is rather a priviledg than a toil a pleasure than a vassalage Where are the Servants that obey in singleness of heart as unto Christ Isa 3.5 What a strange disorder and confusion is there in the world in Kingdoms Corporations Jam. 4.1 and Families and who may be thanked for it but mens lusts and their not faithfully filling up that Relation God hath set them in Most are governed by the Law of corrupt nature and hell but few too few have that respect to the Law of God which should be Ar. Epict. 1.13 How excellently doth that Imperial Philosopher declaim against those that are unfaithful in their places and do not willingly submit to and order their lives according to the direction of the most good wise and just Law-giver of the world Hear his words Antoninus â 4. n. 24. l. â n. 38. He is an Aposteme of the world who being unfaithful in his place doth as it were apostatize and separate himself from God's rational administration O that men were wise and understood their true interest and were faithful to it O that every one would labour to rectifie that ataxy and disorder that is in himself and then in his Family Then O then how happy would our Kingdom Cities Families be It was no small commendation of the Grecian Commander Plutarch in vita Them that he reckon'd it none of the best qualifications of a man to be able to play well upon a Harp but to be able to govern himself and others well and if a City were put into his hands poor dis-mantled un-disciplined to be able quickly to make it rich strong orderly To fill up our Relations with Religion is the divine precept our true wisdom our peace profit it 's honest I had almost said it 's one of the fairest fruits of real Christianity Would we could all as one man engage to do our best for the putting this in execution and then holiness to the Lord might quickly be written upon our Door our City might be called Jehovah Shammah the Lord dwells there and our Land Hephsibah and Beulah For this let every honest soul pray for this let Ministers preach And in the prosecution of this design I shall in my poor way give you advice by resolving of this Question which I have made way to by this Preface What are the Duties of Masters and Servants and how must both eye their great Master in Heaven In the answering of this Question the more fully I shall do these things First Show you what is meant by Master and Servant Secondly Show you how both are to eye their great Master in Heaven Thirdly I shall show you what is the Master's duty exhort him to it and give him helps for the performance of it Fourthly I shall show what is the duty of Servants press them to it and give them some helps for the performance of it First I shall show what is meant by Master and Servant By Master here is meant either Master or Mistress such a one as hath the power of himself and upon whose government and command another dependeth Now in an absolute and most proper sense there is none may be called Master but God he only hath an absolute independent unlimited power of himself and hath all others at his command and direction and he alone is fit for this despotick Monarchy being infinite in wisdom goodness and justice And this clears the meaning of those words of our Saviour Call no man Father Master Mat. 23.8 but God that is look upon none as absolute infallible Lords of the Conscience but him But in a more limited sense there are Masters to which respect and honour must be paid by their Servants and that with all readiness and chearfulness so far as they command nothing that is contrary to God's command By Servant I mean one that is not at his own disposal but at the command of another so far as his commands thwart not the commands of God Remember whatever is spoken of Servants is spoken to Maid-Servants as well as Men-Servants Now this Relation seems in a word to rise from Nature Law or Contract From Nature in that some are of a more strong body and weaker understanding others of weaker bodies but of more judgment and experience and so one is by nature fit to rule and the other to be ruled That Relation that riseth from Law is when any one by some flagitious act hath justly forfeited his liberty and is condemned to servility either for a time or during his life The last and usual foundation of this Relation is by Contract and that is where one that is by nature free subjects himself to another's command for a certain time upon such and such just considerations Now this is that Relation that I am principally concerned to shew you the Duties of Secondly I come now to shew you how both Master and Servants are to eye their great Master in Heaven First they are both to have an eye to the presence of their great Master which is in Heaven God in his Nature is a Spirit that is infinitely immense filling Heaven and Earth and yet not included in either If man did indeed lye under the lively impressions of God's omnisciency and omnipresence what an awe would it put upon their spirits how honest would it make them in the dark This this would make the Master reasonable just and merciful this would make the Servant faithful diligent and constant in his obedience to his Master What makes men to act like Devils but this a hope that God doth not see Gen 17.1 Psal 16.8 What made Abraham so upright but his walking before God What kept David so unmoved but his setting the Lord always before his eyes I am perswaded the greatest failures in either Master or Servant have their spring here a secret root of atheism and disbelief of God's eye and observation What truth in all the Bible more clear than this and yet what almost less believed O what do men make of God How do they rob him of his glory and themselves of the truest motives of fidelity activity and chearfulness Sirs Is the hundred thirty ninth Psalm canonical Scripture or no Can any hide any thing from God's eye Jer. 23.24 Prov. 15.3 Prov. 5.21 Psal 94.7 9. Ar. Epict. 2. c. 8. ãâã ãâã ãâã ãâã ãâã Ar. Ep. l. 1. c. 14. 1 Cor. 10.31 Rom. 6.16 Do not his eyes behold the good and evil Doth not he ponder the ways of men Do you indeed believe this What then is the meaning of falseness on all hands It was no unjust complaint of the Moralist when he said that
most just and righteous in all his dealings Isa 45.21 Psal 92.15 Jam. 6.3 Psâl 103.14 Mat. 3.17 Mic. 7.18 Exod. 34.6 Psal 25.4 Job 36.22 Isa 28.26 Rom. 8.26 Psal 32.8 Isa 43.2 Dan. 3.25 Psal 23.1 Psal 34.10 Psal 19.11 Psal 31.19 20 who can accuse him of the least unrighteousness who can say he hath done him wrong and that be is a hard Master Come let any testifie against God and make good their charge if they can Is not he full of pity and ready to forgive how ready to moderate his anger when he is highly provoked It is not without good reason that the Prophet saith Who is a God like unto our God and he is ready to teach his servants and to help their infirmities and if their work be hard he doth bear the heavier part of it He is ready to keep them company to succour and encourage and comfort them he provides all things needful for them he delights in the prosperity of his Servants and loves to see his Servants thrive he gives them many a token of his love here But O what great things hath he laid up for them eye hath not seen nor ear heard neither hath it entred into the heart of man to conceive it Their reward is exceeding great sure and eternal O what harm would it do you to be like God do not your Servants deserve more kindness from you than you or any other doth from God Secondly Consider what need your Servants have of your utmost care in the fore-mentioned particulars They are young unexperienced heady nay naturally ignorant proud dead Children of wrath enemies to God every moment in danger of miscarrying and at whose hand will their blood be required think you if you do not your duty to warn reprove correct them Thirdly Consider how much it will be for your honour How high an esteem will all good men have for you how great a value must wise Magistrates set on you what reason hath the City and Corporation to rise up and call such blessed how great and how common a good such are is scarce to be expressed such shall have a good report in spite of wickedness your Servants can't but look upon you as their Counseller Master Father and give you suitable respect and honour Fourthly Consider how pleasing and acceptable this is to God Such the Lord is nigh to his eyes behold with delight It is not he that observes his great Sacrifices it is not he that makes many Prayers it is not he that makes the greatest show of Religion outwardly that is accepted Hierocles Josh 24.15 Psal 1.3 Mat. 25.34 but it is he that gives up his heart first to God as a warm Sacrifice full of love and then his house unto the Lord this this is the man that God will visit comfort bless this is he that ere long shall hear his great Master's commendation and have a welcome to Glory Fifthly Consider how much profit and pleasure you shall have here by your diligence and care you may be enriched there 's God's promise for your security By this your Trade is like to thrive your credit rise greatly Prov. 28.20 Prov. 10.6 your custome increase And when the careless Master makes hast to poverty a wise diligent and faithful is in the most likely way to get improve and keep an estate I might say what pleasure and comfort a man can't but take in his Family when every one acts regularly in their place Sixthly Consider how much good your faithfulness may do others Your Servants may for ought that I know call you their Spiritual Fathers and bless God for ever for your examples exhortations prayers and your Servants may instruct your Children and be frequently instilling one good thing or other into them and influence them more than you are aware of You are a mighty help to poor Ministers you help to plow up the ground and make it fit for the Divine seed you pull out the stones you weed up the roots of bitterness or at least keep them from thriving and growing up you harrow in the good seed you water it with your tears and God will make it fruitful you pluck up the darnel and the tares Of all the persons living we Ministers are most beholding to good Masters and good Parents we beseech you if you have any love for us or our Master either be faithful in this thing Epictâtus O make us glad when so many thousands are making us sad with their wickedness I might add your Examples draw others and make bad Citizens good Seventhly Consider the danger of your neglect if you be unfaithful you expose body soul estate wife children servants and all to sin ruine shame and the curse of God for ever you break the rules of equity and humanity you forfeit your reputation you go the likeliest way to work to bring upon you dismal calamities in your life worse at death and worst of all after death Mat. 25.26 Mat. 24.48 49.50 51. O consider this you that forget God and your duty and read that Scripture often you see quoted in the Margent I shall now crave leave to expostulate the case with Masters about their duty for I am loth to leave you till I have prevailed with you to set to your work like Christians Sirs you have heard your duty and what have you to object against it can you prove that that which I have desired of you is not required by God himself Have I not proved what I have said by plain Scriptures and doth not reason and humanity as well as Christianity oblige you to the putting these duties in practice have I not laid down many Motives to press you to your duty have I not told you what a Master God is to his Servants and put you upon being followers of him as dear children Would it be any disparagement to you to follow so perfect and unerring an example Doth not he teach direct help encourage and reward his Servants Is not he faithful to his promise tender pityful and easie to be reconciled and ready to forgive And are you not very well pleased with these properties in God And if this be amiable in God why should it not be lovely in you God humbleth himself to look upon what is done on earth and is it below you to look upon and take care of your Servants What great difference is there I pray between you and them Are they not of the same mould And shortly your bones and skuls will not be distinguished Why did you take them into your Family if you intended to take no more care of them than of a Dog Was it not a piece of base falshood in you to promise and engage what you never intended to perform Methinks I have a mind to debate this matter fairly with you so as to leave you resolved for your duty or without any reason or excuse for the neglect of it Sirs Is
there any thing of dishonesty in what I have been perswading you to Is it a dishonest thing to pray in your Families to instruct them in the things of God to be holy diligent and faithful What harm is there in all this Would it do you or yours any injury Would it hinder either your profit or pleasure Can godliness which hath the promise of this life and that which is to come undo you Should that which pleaseth God displease you Is it an unpleasant thing to see the beauty of holiness in your Family and to have yours serving God and you faithfully Is it an unpleasant thing to have God's commendation and peace and to have good hopes that all yours are God's and shall be delivered from the wrath to come and be heirs of a Crown of glory If you talk of pleasure no pleasure like them that are in duty and at the end of duty Well now What have you to say against your duty You cry pish this is the way to be a slave a mope a fool Is it true indeed that to be enlarged for God in ones place is a slavery how come such to be so full of peace and joy Is that the state of slaves no body is about to debar you of moderate liberty and recreation But will you call nothing liberty and recreation but that which exposes you and yours to ruine But if you take this course you shall be poor if you and your Servants may not lye cheat break Sabbaths you shall never be able to live How then come so many honest men that would not do any of all these things for a world to live so well Were Abraham Joshua David Cornelius all such poor men If diligence honesty and holiness undo men what will make them I hope you will not say that cursing lying fraud idleness sensuality and carelesness are better ways of thriving Well once more what have you yet to say against what I have been perswading you to Will you now without delay bewail your former neglect and in good earnest set to your work like a man that in some measure knows the power of divine precepts the worth of souls and the greatness of that charge that lyeth upon you O that there were in you such a heart O that all Masters of Families were resolved for that which humanity reason interest reputation and their comfort call for as well as the law of God and men oblige them to What blessed Families then should we have What noble Corporations what glorious Cities Might not Jehovah-Shammah be written then upon our Gates and holiness to the Lord upon every door O when shall it once be Now in hopes that some honest hearts are affected with what hath been spoken and are desirous to engage with all their might in their duties I shall briefly add a few Helps for the better performance of their duty First Get a heart inflamed with love to God This will make you much more concerned for his honour than your own this will cause you to promote his interest with vigor and remove whatsoever may be prejudicial to it love will break thorow difficulties and make duty easie love will engage you body soul estate head tongue hand heart all for God then you can't live without prayer and instructing your Servants If the love of God dwell in you I never fear the disputing your duty Secondly Get a deep sense of the worth of souls upon your spirits Remember he that made them values them highly he that bought them and paid dearly for them judged them worth his heart-blood they that are wise believe that their utmost care for them is not too much their loss is an irreparable loss and if they are saved and secured all losses are tolerable light inconsiderable A due sense of the worth of a soul would make you wonderful careful to prevent its miscarriage greatly solicitous to make sure its happiness Thirdly Beg of God a spirit of wisdom and government that you may know how to go in and out before your house like a man of prudence and Religion 1 Kings 3.9 Jam. 1.17 You know whence every good and perfect gift comes and if any man lack wisdom they must ask of him that is ready to answer such requests who will give liberally and not upbraid Beg of God the gift and grace of prayer and utterance beg experience and knowledg and use and improve fruitfully what talent God hath given you already Hierocles A wise man instructed of God is a Priest of God and the only man fit to do his work Fourthly Study the Scriptures much Attend upon a conscientious powerful Ministry and read some practical Books there you will find the most excellent precepts there you will meet with the most commendable presidents there you have the most powerful motives to your duty the most successful helps In a word there you will meet with the assistance of God's Spirit Psal 119.11 by them you will be kept from any unrighteous thing Fifthly Do as you would be done by remember what measure you mete to another Mat. 7.12 shall be measured to you again I believe David would scarce have been so ready to pass such a sentence as he did if he had well considered who was at the bar and it 's likely a less punishment than burning might have been pronounced against Tamar if Judah had remembred who was the Father of her Child Sixthly Take heed of pride selfishness and sensuality These are the great make-bates these make the world so full of confusion and trouble from hence come war and fightings Jam 4.1 this brings such disorder misery and sorrow unto Kingdoms Cities Houses if instead of these we had humility publick-spiritedness Prov. 3.10 temperance the world would be quickly well mended with us Seventhly Think much upon your account Death Judgment Heaven Hell and Eternity I had almost said believe this truly and think of it frequently and be unfaithful if you can I am perswaded that every wilful omission of a known duty and commission of known sin hath much of atheism and unbelief in it it is but yet a little while and Master and Servant must be equal death knows no difference the worms and rottenness will seize as soon on the one as the other and this might a little teach us humanity and moderation Consider that account that must be given of our opportunities of service and every talent we are intrusted with Suppose God's Messenger were just ready to knock at your door and you were surely to appear before God before to morrow morning what meekness diligence faithfulness would you then exercise and how hardly brought to do any thing to hazard God's displeasure how full of good counsel to every body why Luke 16.2 Heb. 9.27 Job 31.14 how knowest thou O man but this hour may be thy last This was that which did not a little prevail with Job to do his
that God will not over-look is this ingenuous Is this like to mend him and do him any good Can you design God's glory by it How do you think your Master will like it if it should come to his ears This is neither pleasing to God nor man Ninthly Take heed of murmuring discontent and repining Some Servants are of such a temper nothing will please them their food is not dainty enough their clothes not fine enough and nothing contents them The truth of it is if you be of this proud peevish discontented humour let me tell you take it how you will the worst bit you eat is too good for you your betters are thankful and fruitful with a great deal courser diet If your food be wholsom and sufficient your clothing warm and decent remember that you have reason to bless God Consider well what you deserve and how glad some of your betters would be of your leavings and suppose you be wronged use lawful means for your redress blessed be God this City hath excellent laws and an injured Servant may be heard and helped but if that may not be and you be really injured suppose you do your duty and can't have a good word nay instead thereof many a heavy curse many a causeless blow Suppose you are beaten for that for which you should be commended remember that patience nay thankfulness Matth. 5.13 1 Pet. 2.20 21. would much better become you than murmuring for if when you do well and suffer for it ye take it patiently this is acceptable with God for even hereunto were ye called because Christ also suffered for us leaving us an example that we should follow his steps Lastly Take heed of sinning to please your Master If a Master command one thing and God another you need not be long a determining which you should obey If your Master or Mistress should be so wicked as to put you upon sinning let Joseph's answer be yours How shall I do this great wickedness and sin against God If your Master put you upon telling of lies cheating using of false weights or measures breaking the Sabbath or any thing that is clearly against God's honour and your souls you must first with all the humility and meekness you can for your soul plead with him urge the commands of God the fear that you are in of displeasing of him and wounding your own conscience and if you can't by such means pacifie him tell him meekly of his danger in putting you upon sin and that Dan 3.18 come on it what will you neither can nor will obey him I come now to lay down Servants duty positively First Honour your Masters Labour to get and keep a true valuation of them in your hearts To this end observe what is excellent in them remember your relation to them their care over you let this put you upon praying for them and being affectionately concerned for them let your words be always humble meek and obliging 1 Tim. 6.1 1 Pet. 2.18 let your behaviour be with all the respect and sweetness you can Remember what counsel the Apostle gives you in this thing Let as many servants as are under the yoke count their own Masters worthy of all honour be very loth to displease them fear to offend lest in so doing you either offend God your self or cause them to do it I have sometimes thought that carriage of Naaman's Servants towards their peevish and unreasonable Master very well worth others imitation 2 Kings 5.13 The Text saith His Servants came near and spoke unto him and said my father if the Prophet had bid thee do some great thing wouldest thou not have done it how much rather then when he saith wash and be clean Love fear and honour your Master in so doing you please God and them too Secondly Obey your Masters sincerely chearfully universally and constantly as long as you stand in that relation to them you must do what you do for your Masters as you would do it for your self your Master's concerns must be looked upon as your own Col. 3 22. Yea whatsoever you do you must do it heartily as to the Lord out of Conscience and respect to God's command and honour a flattering out-side service without the heart love and good will is neither acceptable to God or man Let your obedience also be chearful go not about your work with an ill Will Chearfulness would not be a little helpful to your self your work and time would then seem nothing in comparison Eph. 6.7 God loves a chearful giver a chearful worker a chearful Sufferer and I believe no Master but reckons himself better served by him that goes chearfully and nimbly about his business than one that doth obey but with a sour discontented look and a heavy countenance By this you can't but win upon your Masters and even compel them to love you speak well of you and do well by you Let your obedience also be universal that is in all things that God gives you leave It is not for you to pick and choose nor dispute and grumble Some Servants are for easie Col. 3.22 pleasant and more honourable works and here they may be commanded but if they be at any time set about what liketh not their proud lazy ungodly humour they are ready to put it off upon another it may be to excuse it with a Lye perhaps like rebels flatly to deny obedience If a Master put him upon strict Observation of the Lord's day upon learning his Catechism and minding his soul then his base heart beginneth to rise as if his Master did undervalue him when he put him upon the service of God as if he judged it a liberty and priviledg to serve the Devil and as if it were an unsufferable injury to be commanded to escape the wrath to come and a drudgery to be call'd upon to look diligently after the securing of holiness and happiness Such as these look as if they were ripe for Hell and would not be long before they would come thither O that none of you that hear and read these lines may be found in this number think nothing below you but sin your disobedience can't be without sin if your Master command not a sin Lastly let your obedience be constant it must begin and end with your relation to your Master Thirdly Another duty of the Servant towards his Master is faithfulness Ingenuity calls for it Tit. 2.10 he is unworthy of trust that doth not answer it The Master reposeth much confidence in his Servant and that should oblige him to the greatest fidelity You must be faithful in word and deed Speak well of your Master behind his back and keep up his reputation and credit and if you can't do that without falsness to God if you can say no good by him say no harm except lawfully call'd to it and if you do perceive your Master's carelesness and wickedness makes him
go down the wind and neglect his duty it may be faithfulness in you humbly to advise him in some such language as this Sir I intreat you give me leave in a few words to express my true affection respect and faithfulness to you and for God's sake take it not unkindly at the hands of your poor Servant if I acquaint you with that which I have with regret of heart observed too long in you many a good Customer we lose for want of your presence in the Shop your frequent absence makes us have little to do your credit to my sorrow God knows I speak it begins to grow much lower than it was wont to be my Mistress takes on heavily we have but few choice wares and no cash and little credit to fetch more and we can't hold long at this rate I beseech you Sir leave off your company-keeping and look into your Books and consider how things be O how loth am I to see you or yours do otherwise than well Sir I beseech you be not angry I come not to teach you but to intreat you and humbly to desire your serious consideration of what I shall further crave leave to speak Sir I beseech you forget not us your poor Servants we want your help in your Family your instructions your prayers your holy examples would be no small comfort to us In thus doing I am perswaded God would bless you your trade and credit might soon be recovered we should serve you with joy and bless God for you and you and yours fare the better for ever Now who but a mad man or incarnate Devil could choose but relish such sweet counsel as this though from a Servant Then you must be faithful in your deeds give nothing away without your Master's leave if you will be giving give what is your own give where and when God commands you and spare not labour to preserve and increase your Master's estate all you can by good and lawful means For this is that which is commanded by Christ in the Parable hath his gracious approbation and plentiful reward Well done good and faithful Servant thou hast been faithful in a little enter thou into the joy of thy Lord. Your faithfulness must be further expressed by indeavouring all you can the good of your Master's children labour to instil into them good principles incourage them in the learning their Books and Catechism and obedience to their Parents do what you can to prejudice them against sin and by your sweet examples to be in love with God and godliness betimes I might add also Zech. 5.2 3. Tit. 2.10 it is no small expression of faithfulness to do all the good you can for your fellow-Servants give them good counsel pray for them help them all you may and carry it so before them that they may easily discern an excellency in you and that you have a loving design upon them and mean no more harm by all you speak or do but God's glory your Master's profit and comfort and their souls salvation Fourthly Be very diligent in your Master's business dispatch what he sets you about with what speed and expedition you can A slothful Servant is a wicked Servant by idleness and carelessness you may do your Master more wrong in a day than you may make up in a twelve-moneth Besides you must remember your strength and time is your Master's and all of it must be improved for him except so much as God calls for or your Master giveth you I come now to exhort Servants to the performance of these duties and that I may if possible prevail I shall lay before them a few Motives to inforce this duty Consider if you do conscientiously perform the fore-mentioned duties you will bring no little honour to your great Master which is in heaven you will shew the power of his precepts the beauty and excellency of his laws and make Religion to be thought well of by this you will leave a strange conviction of the worth of Grace upon the conscience of your Master Whereas if you should be faulty in any of the fore-mentioned particulars if you make any kind of profession it is ten to one if God and Religion do not presently suffer for your fault Is this your Saintship and it may be all the people of God may be railed at and wounded for your sake for God's sake be faithful in the performance of your duty and in so doing you will put to silence those that may condemn you and cause them to glorifie your Father which is in heaven Consult your own interest here it will be more in your way than you it may be at first imagine I might tell you what respect and love it must needs beget in the heart of your Master and when he hath opportunity he cannot but speak well of you it will bring you in a more considerable revenue of peace and content by this you discharge your duty and your conscience may have peace in it you draw others eyes and love and make you a lasting interest which in time may signifie more than at present you are aware of Consider your time is but short Suppose you suffer a little hardship Seven years will not last always yet a little while and you must have your liberty and then you and your Master may be Companions Methinks the thoughts of your time being out should make you the more patient and faithful remember that the longest time is but short and ere long it must be furled together and then it will be nothing who is Master and who is Servant but who is faithful Consider that reason honesty and ingenuity do all call upon you to be faithful and perform your duty Why should your Master give you meat drink clothing wages or a calling for nothing doth not honesty and common justice require that there should be some proportion between what he gives you and you him did you not promise and ingage to be a faithful Servant do not your Indentures bind you to it doth not ingenuity oblige you to be faithful to him who hath been ready to take care of you in sickness and in health and to tender you next a child I might add the command of God requires it but because I hinted that in the beginning I shall not here repeat it Consider how great a reward you shall have in the other world your labour shall not be in vain in the Lord there shall be a sure reward to the righteous Suppose your Master give you not that incouragement that your fidelity doth deserve yet be not disheartned you have a Master who is more ready to take notice of a little good in you than a great deal of bad I mean the great God Therefore be of good chear Col. 3.24 knowing that of the Lord ye shall receive the reward of the inheritance for ye serve the Lord Christ Yet a little while and he will right the
be Christ's Free-men Cast off the service of Satan 1 Cor. 7.22 Rom. 6.18 and be no longer commanded by him remember how cruel how false how unreasonable a Master he is consider what can he pay his Servants in at last and know 't is impossible to serve two contrary Masters at once Be not servants to your lusts cast them off as things that will not profit and instead thereof yield your selves to the Lord and serve him with all your might and so be holy as he is holy in all manner of conversation and the grace of God will teach you to deny ungodliness and worldly lusts and to live holily righteously and soberly in this present world that will teach you to reverence obey to be faithful and diligent to your earthly Master as knowing your labours shall not be in vain in the Lord. If the fear of God be but in your hearts it will teach you wisdom make you hate every evil way and to do that which is honest and just to your Master A good Christian can't be a bad Servant Secondly Be not a stranger to the Bible When others are foolishly squandring away their time do you solace your self with the Word of God let that be much read by you and labour to lie under the powerful impression of the prohibitions precepts promises threatnings and examples that are there and then you can't do amiss Epictetuc I remember it was the advice of an excellent Moralist that we should oft in our actions think what Socrates Zeno Plato or some wise Philosopher would do in such a case I had rather you would think oft what would such a one as Eliezer the Servant of Abraham do in such a case read how he carried himself how naturally he was concerned for his Masters interest how diligently faithfully and prudently he goes to work how importunately he addresses himself to God and how heartily he prays for prosperity and success in his Masters business how much he advanceth his Masters credit and how naturally concerned for his Masters Son and with what integrity and expedition he dispatcheth his business go you and do likewise The example of Joseph and Obadiah who were good in bad houses are well worth your consideration Mat. 8.9 I might add the example of the Centurions Servant whom his Master giveth this character of That he was as ready to obey as he was to command I shall add an example or two more though you find them not in the Scripture yet they are according to the Scripture one of them I knew well A certain Servant that it 's probable was converted by the Father was so faithful diligent lively full of spiritual discourse and importunate prayers for the children and family that it proved a means of the conversion of some of them here 's a Servant worth gold Another Servant I knew good for Earth and Heaven too that after other indeavours upon a fellow-Servant spent some time at midnight to pray for him and being very importunate the voice was heard into the next Chamber where he lay at which out of curiosity he rose in his shirt to listen and heard one pray for him by which prayer he was converted Study therefore the Scriptures and present the examples you find there to your imitation Thirdly Get a strong love to your Master Love will put you upon any work love will set head hand and feet a working and tongue a going love makes heavy things light hard things easie love is a mighty Engine it can do any thing love will make you forget length of time In a word love is like to make one faithful obedient and diligent Fourthly Be humble meek and patient The humble man thinks nothing below him which is his duty and if to do his duty be to be vile Mat. 18.4 1 Pet. 1.19 he will yet be vilerstill The humble God will guide exalt and save Humility displeaseth none but the Devil Fifthly Be much in good company and hearken to their advice Be constant in prayer and beg of God to make you faithful and be conscientious in your attendance upon a powerful faithful Ministry In a word live much in the thought of your great account and in thus doing I question not but you will find grace to be faithful to God and man and be accepted of your Master here and rewarded by God hereafter Thus I have according to my poor ability set the duty of Masters and Servants before them O that there were a general resolution in both to put these duties into practice O then what a blessed reformation should we soon have How soon would our great troubles cease How soon would our complaints be silenced and our sorrows be turned into joy O that all sorts and degrees of men would but reform one and fill up their particular places and relations with duty Then O what happy times what happy days should we yet enjoy Christians let 's joyn in our prayers and utmost endeavours for the promoting this glorious work and then our God would bless us and we should bless him for ever The Sinfulness and Cure of Thoughts Serm. XIX Gen. 6.5 And God saw that the wickedness of man was great in the earth and that every imagination of the thoughts of his heart was only evil continually I Know not a more lively description in the whole Book of God of the Natural corruption derived from our first Parents than these words Wherein you have the Ground of that grief which lay so close to God's heart v. 6. and the Resolve thereupon to destroy man and whatsoever was serviceable to that ungrateful creature That must be highly offensive which moved God to repent of a fabrick so pleasing to him at the creation every stone in the building being at the first laying pronounced good by Him and upon a review at the finishing the whole He left it the same character with an Emphasis â Gen. 1.31 very good There was not a pin in the whole frame but was * Eccles 3.11 very beautiful and being wrought by infinite * Psal 104.24 ãâã ãâã ãâã ãâã ãâã Euseb Praeparo Evang. wisdom it was a very comely piece of Art What then should provoke him to repent of so excellent a work The wickedness of man which was great in the earth How came it to pass that man's wickedness should swell so high Whence did it spring Fom the imagination Though these might be sinful imaginations might not the superiour faculty preserve it self untainted Alas That was defiled The imagination of the thoughts was evil But though running thoughts might wheel about in his mind yet they might leave no stamp or impression upon the will and affections Yes they did The imagination of the thoughts of his heart was evil Surely all could not be under such a blemish Were there not now and then some pure slashes of the mind No not one Every imagination But granting that
medicinable Let the thoughts of old sins stir up a commotion of anger and hatred We feel shiverings in our spirits and a motion in our blood at the very thought of a bitter Potion we have formerly taken why may we not do that spiritually which the very frame and constitution of our bodies doth naturally upon the calling a lothsom thing to mind The Romans sins were transient but the shame was renewed every time they reflected on them â Rom. 6.21 Whereof you are now ashamed they reacted a detestation instead of the pleasure so should the revivings of old sins in our memories be entertain'd with our sighs rather than our joy We should also manage the opportunity so as to promote some further degrees of our conversion * Psal 119.59 I thought on my ways and turned my feet unto thy testimonies There is not the most hellish motion but we may strike some sparks from it to kindle our love to God renew our repentance raise our thankfulness or quicken our obedience Is it a blasphemous motion against God It gives you a just occasion thence to awe your heart into a deeper reverence of His Majesty Is it a lustful thought Open the floud-gates of your godly sorrow and groan for your original sin Is it a remembrance of your former sin Let it wind up your heart in the praises of him who delivered you from it Is it to tempt you from duty Endeavour to be more zealous in the performance of it Is it to set you at a distance from God Resolve to be a light shining the clearer in that darkness and let it excite you to a closer adherence to him Are they envious thoughts which steal upon you Let thankfulness be the product that you enjoy so much as you do and more than you deserve Let Satan's fiery darts enflame your love rather than your Lust and like a skilful Pilot make use of the violence of the winds and raging of the Sea to further you in your spiritual voyage This is to beat the Devil and our own hearts with their own weapons who will have little stomach to fight with those arms wherewith they see themselves wounded There is not a remembrance of the worst objects but may be improved to humility and thankfulness as St. Paul never thought of his old persecuting but he sank down in humiliation and mounted up in admirations of the riches of grace 4. Continue your resistance if they still importune thee and lay not down thy weapons till they wholly shrink from thee As the wise man speaks of a fool's words so I may not only of our blacker Eccl. 10.13 but our more acrial phancies The beginning of them is foolishness but if suffered to gather strength they may end in mischievous madness therefore if they do continue or reassume their arms we must continue and reassume our shield * Eph 6.16 Above all taking the shield of faith ãâã ãâã ãâã ãâã ãâã taking up again Resistance makes the Devil and his imps fly but forbearance makes them impudent In a battel when one party faints and retreats it adds new spirits to the enemy that was almost broken before so will these motions be the more vigorous if they perceive we begin to flag That encouraging command Resist the Devil and he will flye from you â Jam 4.7 implies not only the beginning a fight but continuance in it till he doth fly We must not leave the field till they cease their importunity nor encrease their courage by our own cowardise 5. Joyn Supplication with your opposition Watch and pray are sometimes linkt together * Mat. 26 41. The diligence and multitude of our enemies should urge us to watch that we be not surpriz'd and our own weakness and proneness to presumption should make us pray that we may be powerfully assisted Be as frequent in solliciting God as they are in solliciting you as they knock at your heart for entrance so do you knock at heaven for assistance And take this for your comfort As the Devil takes their parts so Christ will take yours at his Father's Throne he that pray'd that the Devil might not winnow Peter's faith will intercede that your own heart may not winnow yours If the waves come upon you and you are ready to sink cry out with Peter Master I perish and you shall feel his hand raising you and the winds and waves rebuked into obedience by him The very motion of your hearts heaven-ward at such a time is a refusal of the thought that presseth upon you and will be so put upon your account When any of these buzzing flies discompose you or more violent hurricanes shake your minds cry out with David Psal 86.11 12. Vnite my heart to fear thy Name and a powerful word will soon silence these disturbing enemies and settle your souls in a calm and a praising posture 4. A fourth sort of directions is concerning good motions whether they spring naturally from a gracious principle or are peculiarly breath'd in by the spirit There are ordinary bubblings of grace in a renewed mind as there are of sins in an unregenerate heart for grace is as active a principle as any because 't is a participation of the divine nature But there are other thoughts darted in beyond the ordinary strain of thinking which like the beams of the Sun evidence both themselves and their original And as concerning these motions joyn'd together take these Directions in short 1. Welcom and entertain them As 't is our happiness as well as our duty to stifle evil motions so 't is our misery as well as our sin to extinguish heavenly Strange fire should be presently quench'd but that which descends from heaven upon the Altar of a holy soul ãâã ãâã ãâã ãâã ãâã Polycarp Epist ad Phil. terms holy persons must be kept alive by quickning meditation When a holy thought lights suddenly upon you which hath no connexion with any antecedent business in your mind provided it be not unseasonable nor hinder you from any absolutely necessary duty either of religion or your calling receive it as a messenger from heaven and the rather because 't is a stranger You know not but you may entertain an Angel yea something greater than an Angel even the Holy Ghost Open all the powers of your souls like so many Organ-pipes to receive the breath of this Spirit when he blows upon you 'T is a sign of an agreeableness between the heart and heaven when we close with and preserve spiritual motions We need not stand long to examine them they are evident by their holiness sweetness and spirituality We may as easily discern them as we can exotick plants from those that grow naturally in our own soil or as a palate at the first taste can distinguish between a rich and generous wine and a rough water The thoughts instill'd by the Spirit of adoption are not violent tumultuous full
Consolation this is to be our familiar and frequent Discourse wherein we should be most delighted and whereby we may be most edified Deut. 6.6 7. These words which I command thee this day shall be in thine heart and thou shalt teach them diligently unto thy Children and shalt talk of them when thou sittest in thine House and when thou walkest by the way and when thou lyest down and when thou risest up Col. 3.16 Let the Word of Christ dwell in you richly in all wisdom teaching and admonishing one another What will we advise in Order to the more easie and profitable management of this Duty 1. Furnish your selves with all variety of pious matter that you may have a word to adapt every occasion and bring out of your Treasure new or old according to the Season hence you will have a presentness of mind to the work and there will be a peculiar gratefulness in your words as savouring neither of force or affectâtion in this sense Christ had the Tongue of the Learned Mat. 13.52 and thus he would have every Scribe instructed this would make our Discourse still pertinent that it could not well be rejected Prov. 25.11 a word upon the wheels he calls it Isa 50.40 in respect of readiness and regularity 2. Affect your heart with what you are about to speak David waited till his heart was hot and the fire burned and then he spake Psal 39.3 And then it is that your words will slow from your mouths and glow upon your Companions hearts you seem in carnest and they know not how to take it in jâst 3. Fortifie your selves for such Discourse reckoning you may meet with discouragements but put on the brow of brass be not dismayed nor ashamed let iniquity be ashamed and stop its mouth but while vanity and all manner of Ribaldry passes currant in every Company let not good Discourse creep into a corner as if it alone were guilty Say as Paul I am not ashamed of the Gospel of Christ and resolve to walk and talk according to it say the World what they will of thee for it 4. Watch occasions to fall most handsomly upon it not as putting by Discourse of a lower allay but as improving it ingraffing your good Fruit on their Crab-stock as Christ hath given you frequent Examples and assure your selves the more Natural and insensible your transition is the easier and better will the Discourse be entertained in as much as the Company is less affronted than if their Discourse was directly put by and yours preferred 5. Labour to make your good Discourse every way as grateful as it may wisely considering persons you are conversing with what is to be said and how every thing may take best that you say because the Preacher was wise he sought out acceptable Eccl. 2.10 as well as profitable words and no doubt acceptable that they might be profitable Now there are several things give a grace and are a great set off to our words some of which commend them to one and some to others and some to all To begin with those that are more general and adorn all Discourse such are measure season suitableness sweetness foundness c. These must be still regarded or Company may justly be offended as being some way abused their time seems not valued their businesses regarded their passions considered their Persons or parts duly reverenced when their Ears are impertinently entertained or perpetually with the same things tired And then more particularly modesty wins much on Superiors familiarity on Inferiors a pleasant Lepor or Saltness upon Equals freeness on Friends Courteousness on Strangers meekness on Offenders plainness on the Ignorant You need take least care to please the wise for he heeds the matter and can make allowances for the manner of the Discourse Quest Is that Lepor or Saltness of Speech we spoke of allowable in holy Discourse The grounds of doubt are in that the Apostle seems to reckon it inconvenient in any Discourse Ephes 5.4 And it may look like a transgression of that peculiar gravity that seems proper for our Religious Discourse First Answ It is generally granted that the word ãâã ãâã ãâã ãâã ãâã by which this Jâsting or facetious expressing our selves condemned here by the Apostle is noted is of a good signification and was of good Reputation among the soberest Heathen and imported as they deemed one of the great vertues or graces of Speech as shewing readiness of wit and sweetness of manners in which Original sense Calvin says of it that it is worthy of a Free and ingenious man 2. It is as generally supposed that this Lepor or Saltness of Speech was ordinarily abused and under pretence of wit most men played the Fools venting the froth instead of the Flower of their brains which the Apostle is thought to have respected in joyning together jesting and foolish talking And you know that a Jester and a Fool are even Synonymous terms among us none more idly squandring away their wit without respect to those chief ends for which God gave it and they are obliged to use it minding only the tickling of the flesh having no regard to the profiting of the Spirit This abuse of wit that was even become general I conceive the Apostle le ts fly at as also they apprehended that Translated the word by scurrility into which this Lepor was degenerated Now our wit may be reckoâed to be abused 1. When we are conceited of it and use it purely in Ostentation of self and contempt of others hereby we are injurious to our own Souls nourishing Pride which it should be our great business to pluck down 2. When we are immoderate in it and either vainly or extravagantly lavish it Wit should be used like Salt sparingly a grain or two does well a meal surfeits It speaks vanity in us and nourishes over-much levity in others and two to one we run dregs if we know not when to have done medling with every thing and every one 3. When we are offensive by it either to God's holy Ears by our Profaneness or to our Brother 's by over-sharpness and we should be especially tender where there is more than ordinary weakness or plainness and a greater Liberty may be used in this latter kind where there is great wickedness or conceitedness 4. When to any base ends we prostitute it as first to expose holy things or Persons to the scorn of Fools lessning their repute and reverence by our light mentioning of them or playing upon them this is a degree of Blasphemy or Secondly when we design it only to make sport and raise Laughter among those especially which we should rather provoke to weeping From all this it appears that there needs great Caution in the use of this gift or faculty But yet that it may be both innocently and advantagiously used and Christian gravity maintained I shall briefly prove from Scripture Examples even in most serious and
the neglect of them as proceeding from licentiousness what saith the Apostle Who art thou that judgest another man's Servant verse 4. And But why dost thou judg or set at naught thy Brother For we must all stand before the Judgment-seat of Christ verse 10. As if he had said thou dost set thy self in the Throne of God and thou dost take God's work out of his hands 2. This is a manifest breach of the Laws of God and of Christ The things as I said before which thou dost censure and reproach another for are often-times doubtful and liable to dispute but the Command of God against this sinful practice is evident and without controversie He whom thou censurest possibly may sin but thou that dost reproach him certainly dost sin and that against clear Light and so thou dost put thy self into the Number of those that rebel against the Light which is mentioned as a great aggravation of sin Job 24.13 The Law of God hath so evidently forbidden this sin that if thy Conscience doth not smite thee for it if thou canst go on quietly in this sin it is a sign thou art in a deep sleep if not dead in Trespasses and sins That this practice is so great a breach of the Laws of God and of Christ will appear by these particulars 1. It is against particular and express Scriptures forbidding this practice The Text is evident it is not like some places of Scripture which are hard to be understood and soon wrested but it is so plain that he that runs may read it none shall dwell in God's holy Hill that allow themselves in this practice Again Exod. 23.1 Thou shalt not raise a false Report against thy Brother A false Report either that which thou knowest to be false then thou art guilty of Forgery or that which in the Issue shall be found to be false in which case thou art guilty of rashness and uncharitableness In the Hebrew it is a vain Report a report that wants the solidity of a through information and of real use to thy Neighbour Jam. 4.11 Speak not evil of another for he that speaketh evil of his Brother and judgeth his Brother speaketh evil of the Law and judgeth the Law and so in the grossest sense is an Antinomian Tit. 3.2 Ministers must put people in mind to speak evil of no man 2. This is against the fundamental Law of Love and Charity which is the chief of the Laws of God so great a Law that the rest of the Laws of God must give place to it Sacrifice Sabbaths The Worship and Service of God must frequently give place unto this duty of Mercy and Charity to men by which you may see as how great a duty this is so how great a sin the violation of this command is God accepts no man's person he regards no Service where this is wanting Though men pretend or express never so much love to God though they do or suffer never so much for him yet if they have not Charity it prositeth nothing 1 Cor. 13.3 and 1 Joh. 3.10 In this the Children of God are manifest and the Children of the Devil whosoever doth not righteousness is not of God neither he that loveth not his Brother 1 Joh. 4.20 If a man say I love God and hateth his Brother he is a Lyar for he that loveth not his Brother whom he hath seen how can he love God whom he hath not seen But possibly some may ask who then is my Brother to the love of whom I am thus obliged Possibly he is one of my own party and Religion and such I do love No every man is thy Brother in this sense and the object of thy Love 'T is true good men are the principal objects of thy Love but not the only objects of it the commands of the Gospel in this matter are general 1 Pet. 2.17 Honour all men love the Brother-hood that is Love them in a more eminent degree Gal. 6.10 As we have opportunity let us do good to all men especially to the Houshold of Faith But now all Persons yea even those that censure and reproach others will pretend they love them but be not deceived if thou dost sincerely love thy Neighbour thou wilt be ready to do all good Offices for him to seek his Good to maintain his Credit to Interpret all things in the best sense to cover his failings 1 Pet. 4.8 Charity will cover a multitude of sins Didst thou love thy Neighbour thou wouldst not be so apt to censure him so greedy to hear nor so ready to believe evil reports concerning him When God shall come at the last day to try men's Love to their Brethren by the Rules and Characters of it which he did prescribe in the first Epistle to the Corinthians 13th Chapter I doubt multitudes of Persons will be found deeply guilty that thought themselves in a manner wholly Innocent You should do well to study that Chapter and to labour throughly to understand it and that I commend to you as an excellent Antidote against this wicked practice 2. This is a sin against that great and Royal Law of Christ which even the Heathens have admired and the Emperour Severus did so highly applaud Mat. 7.12 Whatsoever ye would that men should do to you do ye even so to them for this is the Law and the Prophets Now let your own Consciences answer the Question would you be thus dealt with by others Would you have all your Infirmities sharply censured Your secret miscarriages published to the World The whole course of your Lives ript up and all your actions severely examined No no they that are so forward to censure the real or supposed miscarriages of others would have their own more tenderly dealt with And generally those that are most severe Judges of others are most partial to themselves they that will most freely defame other men will not endure to be reproved and admonished themselves They that will turn the edge of the Sword to others would have the back only turned to themselves 3. It is sin against the great Law of maintaining Peace amongst men This is prescribed as a remedy against this very sin Rom. 14.9 Let us therefore follow after the things that make for Peace and things wherewith we may Edifie one another Heb. 12.4 Follow Peace with all men Rom. 12.18 If it be possible as much as lyeth in you live peaceably with all men He saith indeed if it be possible because in some cases it is impossible to have peace with wicked men without the neglect of our Duty and without the loss of Truth and Holiness but as far as it is possible we are obliged to promote it But what Peace can there be in the midst of Censures and Reproaches The Natural Off-spring of such Parents are Contentions Divisions Animosities while Peace lyes bleeding and languishing 4. It is against that great Command laid upon all Christians of excelling other men Christ
the Devil's work in stealing the Seed of the Word of God out of Mens hearts and making it unfruitful These practices beget in men a mean esteem and contempt of God's Word when they see how little good it doth to others and how little power it hath with you that profess it Before I come to the Application two Questions are to be Answered 1. May I not speak evil of another Person when it is true Quest 1. A Man may be faulty in so doing The real secret faults of your Neighbour as I told you you ought not unnecessarily to publish And suppose there be no untruth nor injustice in it yet there is uncharitableness and unkindness in it and that is a sin Thou wouldst not have all Truth said concerning thy self nor all thy real faults publickly traduced Out of thy own mouth will God Judg thee O thou wicked Servant Yea thy own Tongue and Conscience shall another day condemn thee 2. You may speak evil of another Person when necessity requires it It may be necessary sometimes for his good and so you may speak evil of him unto those that can help it as a man may acquaint Parents with the miscarriages of their Children in order to their amendment Thus Gen. 27.2 Joseph brought to his Father the evil Report of his Brethren Sometimes this may be necessary for the caution of others as if I see a man ready to enter into intimate Friendship and Acquaintance with a Person whom I know to be highly vicious and dangerous I may in such a case caution him against it For certainly if Charity commands me when my Neighbour's Ox is ready to fall into a Pit to do my endeavour ro prevent it much more am I obliged to prevent the ruine of my Brother's Soul when I see him so near destruction But for a man to do this unnecessarily and unprofitably this is the sin I have been speaking of 3. If you will speak evil of other Persons do it in the right method Christ hath given us an Excellent Rule Mat. 18.15 16. If thy Brother shall trespass against thee go and tell him his fault between him and thee alone if he shall hear thee thou hast gained thy Brother But if he will not hear thee take two or three more and if he will not hear them tell it to the Church But if Men will be preposterous and will not follow Christ's Order but instead of private admonishing will publish men's faults to others herein they make themselves Transgressors 4. In doubtful cases silence is the safest way It is rarely men's duty to speak evil of Men and when it is not their duty to speak it is not their sin to be silent It is seldom that any suffer by my silence or concealment of his fault but great hazards are run and many Persons commonly are made sufferers by my publication Now as Charity commands me to pass the most favourable judgment so Wisdom obligeth me to chuse the safest course Quest 2 But what if that Man I speak against be an Enemy to God and his People May not I in that case speak evil of him Doth not that Zeal I ow to God engage me to speak evil of such a man as far as I can with truth This I believe is that which induceth many well meaning Persons to this sinful practice of detracting from divers worthy Persons Ministers and others as supposing them to be Enemies to God and to his ways and so they think their reproaching and censuring of such Persons is nothing but zeal for God For Answer to this consider 1. There is abundance of sinful Zeal in the World and in the Church Therefore the Apostle gives us a Caution Gal. 4.18 It is good to be zealously affected in a good thing Otherwise we know it was from Zeal that Paul persecuted the Church Phil. 3.6 Zeal indeed is an Excellent grace in it self but nothing more frequently both pretended where it is not and where Envy Interest or Malice lye at the bottom and abused where it is 2. True Zeal hath an equal respect to all God's commands and especially to those that are most plain and most considerable It is at least doubtful whether the man thou traducest be an Enemy to God and his ways sure I am it is so with some Ministers and Christians that are highly censured and reproached by those that differ from them and it were great Impudence to deny it But this is a certain truth and evident duty Thou shalt not take up an evil reproach against thy Neighbour 3. Consider how easie a mistake is in this case and how dangerous Peradventure he whom thou callest an Enemy to God will upon enquiry be found a Friend of God and his ways But what dost thou mean by the ways of God Possibly thy own ways or party that thou art engaged in take heed of that If you would Judg aright you must distinguish between the circumstantials and the essentials of the ways of God Suppose a man be an Enemy to thy Party and thy way and manner of Religious Worship and Government yea let us suppose that thine is indeed the way of God wherein yet thou maist be mistaken if now this man be an able and zealous Assertor of the substantial and fundamental truths of God and ways of Holiness and this be attended with an Holy and exemplary Life who dare say that this man is an enemy to God and his ways O my Soul come not into the secrets of such Persons 4. You must not go out of God's way to meet with God's Enemies If any man be really an Enemy of God and of his Truths and ways I do not perswade you to comply with him or by sinful silence to betray the cause of God only let me entreat you to do God's work in God's way you may apply your selves to him and endeavour to convince him you may speak or write against his Doctrine provided you do it with modesty and moderation and not with that virulence and venom wherewith too many Books are now leavened But for this way of Detraction and Reproach it is a dishonourable and disingenuous way it is a sinful and disorderly way it is an unprofitable and ineffectual way and no way suitable either to the Nature of God whom you serve or to the Rule and Example of our Blessed Saviour or to the great principle of Love and Charity or to that end which you are to aim at in all things the honour of God and the good of other men Now I come to the Application Lamentation for the gross neglect of this Duty or the frequent Commission Vse 1 of this sin What Tears are sufficient to bewail it How thick do Censures and Reproaches fly in all places at all Tables in all Conventions And this were the more tolerable if it were only the fault of ungodly Men of Strangers and Enemies to Religion For so saith the Proverb Wickedness proceedeth from
you to be Christians nor better than Infidels and Heathens Look not that men should think you better than your fruits do manifest you to be nor that they take you to be good for saying that you are good nor judge you to excel others any further than your works are better than others And marvel not if the World ask What do you more than others when Christ himself doth ask the same Matth. 5.47 If ye salute your Brethren and those of your own Opinion and way and if ye love them that love you and say as ye say do not even Publicans and Infidels do the same Matth. 5.46 Marvel not if men judge you according to your works when God himself will do so who knoweth the heart He that is all for himself may love himself and think well of himself but must not expect much love from others Selfishness is the Boil or Imposthume of Societies where the Blood and Spirits have an inordinate Afflux till their corruption torment or gangrene the part While men are all for themselves and would draw all to themselves instead of loving their Neighbour as themselves and the Publick Good above themselves they do but hurt and destroy themselves for they forfeit their communion with the body and deserve that none should care for them who care for none but themselves To a Genuine Christian another's good rejoyceth him as if it were his own and how much then hath such a one continually to feed his joy and he is careful to supply another's wants as if they were his own But the scandalous selfish hypocrite doth live quietly and sleep easily if he be but well himself and it go well with his Party however it go with all his Neighbours or with the Church or with the World To himself he is fallen to himself he liveth himself he loveth himself he seeketh and himself that is his temporal prosperity he will advance and save if he can whatever his Religion be and yet himself he destroyeth and will lose It is not well considered in the World how much of sin consisteth in the narrow Contraction of mens love and regard unto their natural selves and how much of goodness consisteth in a Community of love and what a glory it is to the Government and Laws of God that he maketh it so noble and necessary a part of every man's duty to love all men and to do good to all as he is able though with a difference God could do us all good enough by Himself alone without one another But what a mercy is it to the World that as many Persons as there are so many there are obliged by God to love their Neighbours as themselves and to do good to all about them And what a mercy is it to the Actor that God will thus make him the Instrument and Messenger of his Beneficence Ministers and Christians all Would you be thought better than others Are you angry with men that think otherwise of you What good do you more than others in your places What good do you that other men ãâã see and feel and taste and judge of Every man loveth himself and can feel what doth him good in natural things And God that by giving you food and other mercies to your bodies would have you therein taste his love to your Souls would use you just so for your Brethrens good Do you give them good words and counsel It is well But that is not it that they can yet taste and value You must do that sort of good for them which they can know and relish not that this will save them or is any great matter of it self no more than God's common bodily mercies to you but this is the best way to get down better And he that seeth his Brother have need and shutteth up the bowels of his compassion from him how dwelleth the love of God in him 1 Joh. 3.17 Give to him that asketh and from him that would borrow of thee turn not thou away Matth. 5.42 That is let not want of Charity hinder thee at any time from giving though want of ability may hinder thee and prudence may restrain thee and must guide thee If you say Alas we have it not to give I answer 1. Do what you can 2. Shew by your compassion that you would if you could Take care of your poor Brethren 3. Beg of others for them and put on those that can to do it Say not These carnal people value nothing but carnal things and cannot perceive a man's love by spiritual benefits For it is not Grace but the means and out-side of things spiritual that you can give them and for ought I see the most of us all do very hardly believe God's own love to us if he deny us bodily mercies If you languish in poverty crosses and painful sickness any thing long your murmuring sheweth that you do not sufficiently taste God's goodness without the help of bodily sense And can you expect that natural men believe you to be good for your bare words when you so hardly think well of God himself though he promise you Life Eternal unless he also give you bodily supplies VIII He that will glorifie his Religion and God before men must be strictly just in all his dealings just in governing just in trading and bargaining just to Superiours and to Inferiours to Friends and to Enemies just in performing all his promises and in giving every man his Right He that in love must part with his own Right for his Neighbour's greater good must not deprive another of his Right for Charity includeth Justice as a lower Vertue is included in a higher and more perfect He must not be unjust for himself for riches or any worldly ends he must not be unjust for Friends or Kindred he must not be drawn to it by fear or flattery no price must hire him to do an unrighteous deed But above all he must never be unjust as for Religion as if God either needed or countenanced a lye or any iniquity No men are more scandalous dishonourers of Religion and of God than they that think it lawful to deceive or lye or be perjured or break Covenants or be rebellious or use any sinful means to secure or promote Religion as if God were not able to accomplish his Ends by righteous means This cometh from Atheism and Unbeliâf when men think that God will lose his Cause unless our wits and sinful shifts preserve it as if we and not He were the Rulers of the world The unrighteous shall not inherit the Kingdom of God 1 Cor. 6.9 and seldom scape the hatred or contempt of men IX He that will glorifie God must know and observe the Order of Commands and Duties and that God will have Mercy and not Sacrifice and must prefer the End before the Means as such He must not pretend a lesser Duty against a greater nor take the lesser at that time for a Duty
but for a sin when the greater should take place God hath made his Laws and our Duty to be the means of our own good It is no profaneness but duty to omit that which else would be a duty when a greater is to be preferred God calls it the Sacrifice of a Fool who knoweth not that he doth evil under the name of duty when Sacrifice is preferred before an obedient hearing of Gods Commands Eccl. 5.1 2 3. It was no want of holy zeal in Christ which made him bid the unreconciled leave thy Gift at the Altar and first go and be reconciled to thy Brother and then come and offer thy Gift Matth. 5.24 Some zealous Persecutors Censurers and Dividers now would think I spake like an ungodly person if I should say to them Let your Liturgy and your Prayers and your Worship stay till you have confessed and lamented your injuries to your Brethren and then come and offer your service to God and lift up pure hands to him without wrath and doubting yet is it no more than God often calls for to the hypocritical Jews Isa 1.11 c. To what purpose is the multitude of your Sacrifices when ye come and appear before me Who hath required this at your hands to tread in my Courts Bring no more vain Oblations Incense is an abomination to me When ye spread forth your hands I will hide mine eyes when ye make many prayers I will not hear your hands are full of bloud Wash you make you clean Relieve the oppressed Isa 58.2.3 c. They seek me daily and delight to know my ways as a Nation that did righteousness and forsook not the Ordinances of their God they ask of me the Ordinances of Justice they take delight in approaching to God Wherefore have we fasted and thou seest not Have we afflicted our Soul and thou takest no knowledge Ye fast for strife and debate and to smite with the fist of wickedness Ye shall not fast as this day to make your voice to be heard on high Is it such a fast that I have chosen a day for a man to afflict his Soul to bow down his head as a bull-rush and to spread sackcloth and ashes under him Wilt thou call this a fast and an acceptable day to the Lord Is not this the fast that I have chosen to loose the bands of wickedness and to let the oppressed go free and that ye break every yoke Is it not to deal thy bread to the hungry and that thou bring the poor that are cast out to thy house When thou seest the naked that thou cover him and that thou hide not thy self from thy own flesh Then shall thy Light break forth as the Morning and thy health shall spring forth speedily and thy righteousness shall go before thee the glory of the Lord shall be thy reward Then shalt thou call and the Lord shall answer thou shalt cry and he shall say Here I am It is a point that our Lord Jesus layeth a great stress upon He purposely healeth on the Sabbath day and tells the censorious Pharisees The Sabbath was made for man and not man for the Sabbath that is the end which is man's good is to be preferred before the means nay it is no means and so no duty which is against it He defendeth his Disciples for getting themselves food as they passed in the Corn-fields and he teacheth them the lawfulness of the Priest's labour on the Sabbath and of David's eating of the Shew-bread and at two several times doth tell them that God will have Mercy and not Sacrifice and biddeth them go learn what that meaneth Mat. 4.13 and Mat. 12.7 And it is not only Pharisees but many better men who have need to go learn the meaning of that Sentence The meaning iâ this that caeteris paribus the great duties of the Law of Nature are to take place before the positive Institutions God's Institutions are for man's good whatever is a duty is also a means to the happiness of man and pleasing of God which is the end of all Love to God and ãâã greater than all the instituted means of them as such therefore ãâã no duty which is no means or is against the Instituter's end Preaching and Prayer must be omitted for some works of love and humane good Discipline is a duty when it is a means to the end for which it is ordained But when it would hinder or destroy that end the reputation of Religion and the glory of God's Holiness and the Churche's good it is no duty but a sin To omit a Sacrament to break the Rest of the Lord's day to forbear the Sacred Assemblies may be a duty when the good of men requireth them Ordination is a duty when it is a means to its proper end But if it were pleaded against those ends and order set against the thing ordered even the work of the Ministry the case would be altered When men mistake and mis-time and mis-place God's Institutions to the excluding of the great Moral duties which are their end and perswade men to that as a part of Religion which would certainly do more hurt than good they scandalously drive men away from Religion Thus imprudent scandalous Professors can backbite and reproach others and make them odious and destroy Christian Love and Peace and Concord on pretence of Zeal for Order Government Ceremonies Forms or for this or that Mode of Discipline or Worship not having learned what this meaneth I will have Mercy and not Sacrifice nor that Forms and External Institutions were made for man and not man for them And yet I know that this will not justifie the Familist or Hypocrite who thinks that he may do any thing to save his flesh Do you think it is not a scandal to Turks or other Infidels tempting them to deride or hate Christianity to find the Papists placing their Merits in hurtful Pilgrimages which waste that time which should be spent and in a multitude of unprofitable Ceremonies and in unwholesome food and injuries to health under the Names of Abstinence and Mortification By this Rule they may next perswade us that it will please God if men famish or hang themselves and consequently if they do so by others For we must love our Neighbour but as our selves God himself hath made all our Religion so suitable to our good that he expecteth not that we should take any thing for our duty but what he giveth us Evidence in the thing or security by his promise shall be our gain He that worketh upon self-love and winneth man by a Saviour and a glorious reward and proveth the goodness of all his Word and ways as to our happiness hath instituted none of his Ordinances to our hurt The Apostles had their power only to Edification and not the Destruction or hurt of Souls 2 Cor. 10.8 and 13.10 Let all things be done to Edifying 1 Cor. 14.26 is a word of greater comprehension
Rule or rather a part of the general Rule that we should give thanks c. 1. Here 's the duty it self Thanksgiving 2. The Object of it God c. 3. How it must be managed by Christ or through Christ 1. Obs All our actions thoughts words and works must be done in the Name of the Lord Jesus Christ 2. Obs All Praises and Thanksgivings as they are only due to God so they must be performed by us to him by Jesus Christ that they may be accepted of him All thanks are due to God the Father who is the Father of Christ and in him our God and Father and therefore this work is to be done only in by and through Jesus Christ Ephes 5.20 giving thanks always for all things unto God and the Father in the Name of the Lord Jesus Christ All glory be given by the Church to Christ Heb. 10.12 15. and Rom. 16.27 How this great Duty is to be performed to God through Christ Jesus 3. Praises and Thanksgivings are the great duty of our lives for if we do all things in the Name of Jesus Christ then whatever we do in his Name is special matter of Thanksgiving In every thing give thanks if we think a good thought or do a good work it is of God and therefore be thankful and it is a Sacrifice to be tendered to God every day Heb. 13.15 As to the first Doctrine consider 1. What it is to do all in the Name of the Lord Jesus Christ 2. Why we must do all in that Name 3. How shall we come to do all in the Name of the Lord Jesus Christ 4. Some Uses 1. What is it to do all in the Name of Christ 1. It is to go to him as a Mediator or to go to God by him For we must upon all occasions go to God in a way of prayer by Christ if we will be accepted Psal 65.2 God's Spirit tells us that he is a God hearing prayer therefore unto him shall all flesh come and appear Not come to God in prayer but by Christ as Mediator Beza sets it out Invocato Christi Nomine we must go to God quod autem addit ãâã ãâã ãâã ãâã ãâã diligenter notandum est ut sciamus Deum frustra coli nisi Christus Mediator interveniat We must go to God by him we must take special notice of that word for we do in vain make our Addresses to God but by the intercession of our Mediator All our Supplications are to be put in the Name of Christ as he bids us John 15.3 16. and John 16.23 26. he tells them whatsoever they should ask the Father in his Name at that day i. e. after his Ascension and giving the Spirit you shall ask in my Name and I say not unto you c. He speaks this by way of encouragement unto them that they should go in his Name and then they should certainly speed He gives as loving Friends sometimes do when they certainly intend to do some special good for a Friend they say I will not tell you what I 'l do for you intimating thereby they will do what they can for them 2. It is to do all by his Authority Power and Command Mat. 18.18 19 20. Christ tells them that whatever they did bind or loose on Earth in his Name i. e. by his Authority and Command should be bound in Heaven For when two or three are gathered together in his Name i. e. by vertue of his Command he would be in the midst of them All Power and Authority is given of the Father to Christ Mat. 28.18 19 20. and therefore go in the Name of the Father c. Laws and Proclamations which go forth in the Name of the King they go forth in his Authority All our actions come under his Command he is our King and our Law-giver Isa 33.22 Though other Lords besides Christ have had Dominion over us but by him only will we make mention of his Name Isa 26.13 By vertue of his Command and Authority we 'll make mention of thy Name we will admire and praise thee He is a Soveraign Lord who Commands and doth impose Laws on the Consciences of men his Laws reach the inward as well as the outward man else all that we do cannot be done in his Name and by vertue of some Authority from him who is King of Kings and Lord of Lords Rev. 19.16 and the only Potentate 1 Tim. 6.11 3. It is to do all in his strength and power this is to do all in his Name Thus Acts 4.6 7. Annas and Caiaphas c. asked Peter and John by what Power or by what Name they had done this v. 10. Peter told them that in the Name of Jesus Christ did that Man stand whole before them thus did they come in the Power of Christ To go about a work in the Name of Christ is to go about it and do it in his strength and Power 1 Sam. 17.45 David went against Goliah in the Name of the Lord of Hosts so David said Psal 108.10 11. that in the Name of the Lord he would destroy them i. e. in the strength and Power of the Lord. Paul can do all things through Christ who strengthens him Phil. 4.13 His Grace was sufficient for him 2 Cor. 12.9 No man in the strength of his own parts or gifts can do any thing so as to be accepted John 15.5 without me ye can do nothing he doth not say that you may do something or that you can do but little but you can do nothing without me He worketh all our works for us Isa 26.12 even the will and the deed Phil. 2.13 Paul laboured more abundantly than they all 1 Cor. 15.10 but he presently corrected himself Yet not I but the Grace of God which was with me 4. For his Glory 1 Cor. 10.31 So that as he is the Author so he is the end of all we do Rom. 11.36 All people must honour the Son as they honour the Father Joh. 5.23 Christ is the Alpha and Omega of all Rev. 1.8 All Glory and Honour is due to Christ as is due to the Father Rev. 4.9 11. they give glory to him that sits on the Throne and Rev. 5.12 13. there is all honour given to him that sitteth on the Throne and to the Lamb they which do all for the glory of God do all their actions to the honour of God the Father Son and Holy Spirit so that when God doth any thing for us he doth it for his Name 's sake and therefore when David begged of God that for his Name 's sake he would lead him Psal 31.3 he means for his Glory we should have an eye at the Glory of Christ 5. To do all in the Name of the Lord Jesus is to live a life of Faith for a supply of all things for Life and Godliness as the Apostle speaks 2 Pet. 1.2 3. he tells us we have all things that is we
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 thârefore 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 ââcellent 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
my spirit rejoyceth in God my Saviour Luke 2. I will rejoyce in the God of my salvation Hab. 3. your Father Abraham saw my day and did rejoyce to see it the plain English is this Abraham saw Jesus Christ in the promises sc his obedience and sufferings and the glory that came by Christ's righteousness and did apply it to himself by Faith and was assured of his interest in it which made him to rejoyce in that sight Though a Prince may have a legal right to a treasure hid in the field yet till it be discovered to him there is no joy the love of God is shed abroad in our hearts by the Holy Ghost and so we rejoyce in the hope of the glory of God Rom. 5.2 5. I will not dispute whether assurance be of the nature of Faith our Reformers were of renown and other learned men since at home and abroad that are for assurance do not at any hand exclude adherence some think that Faith is a mixed habit adherence and assurance are two acts of the same Faith two flowers from the same root 'T is true there may be adherence without assurance but it is as true that there cannot be assurance without adherence If I know and believe that Christ died for me I should stick to it in negotio justificationis without taking notice of any inherent holiness either in men or Angels how do the stars disappear at the rising brightness of the Sun yet no disparagement to the stars at all But I say I will not dispute and if I could it were both unseasonable and needless for whether assurance be of the nature of Faith or whether it be an effect of Faith is all one in this case before us for there must be something of assurance that must bring in joy and comfort The believers here in my Text they loved Christ and in whom after they believed they did rejoyce with joy unspeakable their first acts of Faith might be recumbency afterwards evidence then joy so the Ephesians after they believed in Christ they were sealed with the holy Spirit of promise as an earnest Ephes 1.13 14 15. The note of the old learned and pious Piscator is unusquisque fidelis verus est not esse potest or esse debet but est certus suae salutis I will name but one Scripture more 't is Cant. 2.6 my beloved is mine and I am his he feeds among the lillies my beloved is mine there is the Gospel with its marrow in the heart of a believer there is assurance and I am his there is the law in the same heart there is obedience he feedeth among the lillies there is joy and comfort he died for me and I am his soul and body for his service Hence comes joy and sometimes such that even overwhelms This for the entrance now to the directions First If you would get Faith comforting in life as well as saving at death you must not sit down satisfied with a bare recumbence on Jesus Christ Mistake me not I do not discourage and I dare not disparage it If it be right as I take that for granted it is a grace more precious incomparably than all treasures and happy is the bosom that wears so inestimable a Jewel But when Christians sensible of their sin and hell do attain to this they rest satisfied here They are told and that is truth that their state is safe there they acquiesce set up their staff behind the door and go no further they do not press on for assurance they will rather argue against it thus Object That assurance is not so necessary Answ So necessary what do you mean is it not commanded is it not promised is it not purchased is it not attained by the people of God sure it is necessary to the vigor of grace and to the being of joy and comfort be of good comfort thy sins are pardoned Object 2. Yea but many do live and die and do well without it Answ Who told you so the Scripture saith the Spirit himself doth bear witness with our spirits that we are the children of God Rom. 8.16 and we know and believe the love that God hath given us 1 John 4.16 with many very many more Texts to that purpose A tempted believer may bear false witness against himself sure such a position as this with mercy upon uncertainties is not the way to comfort him the sure way were to advise him to see his sins more and humble his soul more for them and to study Jesus Christ and to come to him more with the like and God will return and speak peace they that sow in tears shall reap in joy Object 3. But this joy is not so necessary Resp What do you mean again so necessary why 1. It is frequently commanded take one Text Phil. 4.4 Rejoyce in the Lord i. e. Christ always and again I say rejoyce 2. It is frequently promised I will make them joyful in my house of prayer Isa 56.7 I will see you again and your heart shall rejoyce and your joy no man taketh from you 3. It is practised frequently we rejoyce in Christ Jesus Phil. 3.3 4. It is often prayed for the God of hope fill you with all joy and peace in believing Rom. 15.13 5. It is Christ's office to give the oyl of gladness for the spirit of heaviness Isa 61.3 6. It is the special work of the blessed Spirit who is therefore the Comforter Take the word ãâã ãâã ãâã ãâã ãâã in what notion you will his work is either comforting or tending to comfort Lastly It is the priviledge of the Gospel-Ordinances to feast the soul with marrow and fatness and with wine well refined i. e. God hath not given us the spirit of bondage to fear again as formerly but the Spirit of adoption whereby or rather by whom i. e. cujus ope we cry abba Father Surely joy and comfort is necessary for the measures of grace If you had a child infirm sickly hard-favoured and a friend should say this strength quickness and comeliness is not so necessary your child is alive is it not you would think this were hardly sutable much less comfortable Object 4. A Christian that doth come to and rely on Christ for righteousness may have comfort Answ yes but then it must be by the way of a practical syllogism He that cometh to Christ shall never perish Joh. 6. but I do so therefore Here his coming together with repentance and obedience which are concomitants beget evidence and from thence comfort Object 5. but many good people want this joy and comfort Answ confessed but then it is our own fault did we use the means especially secret duties meditation prayer which we neglect it would be otherwise Object Last But those that do these yet are in great darkness Answ Yea for sometime The holy spirit teacheth many lessons excellent ones in this School chiefly these three 1. They learn what dismal creatures
The ground that lies lowest usually is most fruitful the earth that hath the richest mines in it commonly is most barren Who serves God less than they who are most wealthy to their shame be it spoken You would have more of this world and fret that God keeps you so much under alas you know not what you desire had you more it would be hurtful if the estate was better the heart would be worse Again Eccl. 5.13 as 't is not best for Duty so neither for Safety who are exposed to so many dangers as they who swim in earthly treasures Saepius ventis agitatur iâgens Pinus c. Horat. The higher is the building the more 't is endangered by fierce winds great Vessels strike where lesser go with safety the Ship that Sails with a full wind and all its fails up is apt to overset such who feed high are in most danger of Feavers and Surfeits Every condition hath its snares but the high condition is exceeding full of them And once more 't is not the best for Comfort the poor envy the rich when in truth they have more cause to pitty them Oh the cares distractions hurries that they live under In all their great enjoyments how little do they enjoy either God or themselves Pauperes ditiâribus eo plerumque laetâores quò animus eorum in paucioribus distringitur Sen. ad Helvid c. 12 and can any state be comfortable without these Luk. 12.15 Take heed of Covetousness for a man's life i. e. the comfort of his life consisteth not in the abundance of the things which he possesseth Tantis parta malis cuâá majore metúque Servantur misera est magni custodia census Juven Sat 14. The easiness of the garment or shoe doth not lie in its bigness but in its fitness And so 't is not the greatness of the Estate that gives comfort but the suiting of the mind and of the elate be it what it will There often is that serenity of mind in a poor cottage which is not enjoyed in the stately palace The mean man sleeps better on a hard bed than he who lies upon his bed of down and there is a more chearful spirit where the fare is course than where there are the greatest dainties You fondly imagine could you but skrew up your estates to such an height then you should and would live with comfort but I pray you why may you not do so now under what you have already as that Commander answered Pyrrhus designing so and so to enlarge his conquests which when he had done then he would fit down and be quiet and live merrily should you arrive at what you aspire after you would find your selves then to be as far from what you promise to your selves as now you are It appearing then that the great Estate is not the best why should any vex and be disturbed because that is denied to them Cui cum paupertate bene convenit dives est Sen. Non qui paruÌ habet sed qui plâs cupit pauper est Idem Ep. 2. Nihil interest utrum non desideres an habes Ep. 119. Desunt inopiae multa avaritiae omnia Ep 108 Nunquam parum est quod satis est nunquam multum est quod satis non est Ep. 119. Semper inops quicunque cupit Claud. Multa petentibus desunt multa bene est cui Deus obtulit parcâ quod satis est manu Horat. c. ãâã ãâã ãâã ãâã ãâã Plato 6. The contented man is never poor let him have never so little the discontented man is never rich let him have never so much He is not rich who possesseth much but he who desires no more than what God gives him The way to be rich indeed is not to encrease the wealth but to lessen the covetings of the heart after more He that is ever desiring is ever wanting and he that is ever wanting is ever poor 7. What are these earthly riches that any should be thus insatiably greedy of them Surely there 's but little in them fancy mistakes ignorance being laid aside they are no better than unsatisfying perishing uncertain things Eccles 5.10 He that loveth silver shall not be satisfied with silver nor he that loveth abundance with increase Men may fill their bags and chests with silver nnd gold but they cannot with them fill their Souls no the Soul is a thing too great to be fill'd with such little things as these are Had you all that you desire you would be but where you are dissatisfied still for your * Auri naque fames parto fit major ab auro Prudent Crescentem sequitur cura pecuniam Majorumque fames Horat. Inflammatur lucro avaritia non restinguitur Ambros desires would still grow as fast as your riches should grow yet more must be had and that is the banc of satisfaction â Est uat insoelix augusto limite mundi Unus Pellaeo juveni non sufficit orbis Alexander could conquer the World but the world could not satisfie him he wept because there was no more worlds to conquer Vanity of vanities all is vanity and vexation I say too they are perishing and uncertain things that 's the Epithete of the Apostle trust not in uncertain riches 1 Tim. 6.17 Wilt thou set thine eyes upon that which is not for riches certainly make themselves wings they fly away as an Eagle towards heaven This we see verified every day and if so doth it become a man much more a Christian to be discontented because he hath but little of such vain things as these are Methinks such should scorn to have their generous minds discomposed for such trifles 8. As they are dying things so we are dying Persons What though we be straitned in them 't is not necessary our Estates should be very large when our Lives are not like to be very long A little money serves the Traveller that hath but a short journey to go Parum viae quid multum viatici Might we either alwayes live or when we die carry with us into another world what we have laid up in this then our greediness of these things would be more excusable but neither of these are to be expected Job 1.21 Naked came I out of my mother's womb and naked shall I return thither 1 Tim. 6.7 For we brought nothing into the world and it is certain we can carry nothing out Grace will accompany us into the other World but other things must be all left behind And which I would further add Is it not stupendious folly for dying men who yet have never-dying souls to trouble themselves so much about dying things have not they other things to mind and should not all their sollicitudes be employed about those things such as the things above Col. 3.1 Math 6.33 Math. 6.20 the Kingdom of God and his righteousness treasures in Heaven c. If eternal things and the eternal state was
Christianity calls for quietly and readily to resign up all our comforts to God's dispose Christian 't is a great part of thy religion to be content under these crosses not to have thy comforts â Omnia ista nobis accedant non haereant ut si abducantur fine ullâ nostri lacetatione discedant Senec. Ep. 74. torn from thee as the plaister is from the flesh but to come off easily as the glove doth from the hand 5. Where there is ground of hope that the everlasting state of dead Relations is secured as there is for the Adult who lived in the fear of God for Children descending from Parents in covenant with God there 't is mere self-love which must cause discontent For had we true love to the dead we should rejoyce in their advancement as Christ saith Joh. 14.28 if ye loved me ye would rejoyce because I go to my Father You are troubled because they are not with you but you should joy in this that they are with Christ which is far better Phil. i. 21. 8. Think how others have undergone this tryal Aaron had his sons cut off by a dreadful Judgment but 't is said of him he held his peace Levit. 10.3 Job 1.21 2 Sam. 12.15 c. See Val. Max. l. 5. c. 10. So it was with Job and yet he blessed the Lord So long as there was hope of the life of the child David prayed and fasted but when he saw God's will was done he rose up and eat and afflicted himself no more Nay I might recite several examples of Heathens who did to the shame of us Christians bear the death of dear Relations with great equanimity and undisturbedness of spirit Well I hint these several things to you when any of you are thus tryed I allow you a due and regular grief and sense of God's afflicting hand but there must be no vexing or discontent under it which the Considering of the forementioned particulars may very much prevent or remove 3. Thirdly Wben Relations continued prove uncomfortable How as to uncomfortable Relations this occasions daily risings of heart and much discontent O the sad fires of passion which hereby are kindled in many too many hearts and houses The comfort of Relations is grounded upon suitableness where that is not the rose is turned into a briar or thorn What is unsuitable is uncomfortable as the yoke that doth not suit or fit the neck is alwaies uneasie Now this unsuitableness refers either to the natural temper or to something of an higher nature in both 't is very afflictive but especially in the latter There is an unsuitableness in respect of the natural temper or disposition I intend in this principally Husband and Wife the one is loving mild gentle of an even and calm spirit sweet and obliging in his or her converse the other is quite contrary froward passionate cholerick hard to be pleased alwayes quarelling c. Here 's a cross now and a heavy cross too but what 's to be done by them that bear it so as that they may learn Contentment under it why let them be often in considering these things 1. That God hath a special hand in this affliction 'T is he who brings persons together in this relation he made the match in Heaven before it was made on earth and therefore he is to be eyed in all the Consequences that attend it if it be comfort he is to be blessed for it if it be discomfort he is to be submitted to under it 2. Though this be a sharp tryal yet 't is for good where it 's sanctified It drives many nearer to God weans them more from the world keeps them humble draws out their graces gives them experience of supporting mercy learns them to be more pitiful to others and the like 3. May be this is the only affliction with which some are exercised In all things else 't is mercy only in this thing God sees it good to afflict surely such have little reason to be discontented What under such variety of signal mercies canst thou not bear contentedly one signal affliction 4. The Cross is heavy but patience and contentedness will make it lighter Levius fit patientiâ quod corrigere est nefas The more the Beast strives the more the yoke pinches the more quiet he is the less it hurts him and so it is in that Case which I am upon 5. Possibly more suitable Relations were once enjoyed but forfeited So that if you will be angry it must be with your selves not with God 6. Death will soon put an end to this Cross and we shall shortly be in that state wherein we shall have nothing unsuitable to us But 2. There is an unsuitableness in higher things such as do more immediately concern the honour of God and the everlasting condition of Souls as Grace and no Grace Holiness and sin Godliness and Vngodliness Here now I principally intend Parents and Children though other Relations may be included also Here is a Parent that fears God that lives an holy and godly life that owns the good wayes of God and walks in them c. But his Child or Children are of a quite other Spirit and take a quite other course oh they live in sin and wickedness in open enmity to God carrying it as the Sons of Belial they curse swear drink defile their bodies profane Sabbaths neglect duties scoff at Godliness puff at all good counsel discover a Spirit obstinately set against God c. This is an affliction of a very great stature taller by the head and shoulders than several that have been spoken unto before yet many godly Parents groan under it whose head and hearts are broken by ungodly Children and never was this affliction more common than now when youth is so much debauched I verily believe many good Parents could with much less grief bear the death of their Sons were they but fit for it than that which they daily undergoe through the wickedness of their lives Truly these are much to be pitied yet I would desire them to labour to be contented and submissively to bear this heavy cross In order to which frame let them consider 1. That 't is no new thing for good Parents to have bad Children Sometimes it so happens that when the Father is bad the Son is good but it more frequently happens and God suffers it to be so that the world may see Grace doth not run in a blood that when the Father is good the Son is bad It hath been so from the beginning Adam had his Cain Noah his Cham Abraham his Ismael Isaac his Esau David his Amnon and so in many others and it will be so to the end of the world Pray think of this though 't is a cutting yet but common affliction 2. Children are ungodly yet there is hope at last they may be reclaimed As stubborn as they are God can make them yield he can change
either in obtaining good or preventing evils Job 22.21 Now it will appear how pernicious those extremes are by considering 1. The contempt of chastenings deprives us of all those benefits which were intended by them God's end in them is to imbitter sin to our tast and make us disrellish that deadly poyson for as according to the rules of physick contraries are cured by contraries so sin that prevails by pleasure by something delightful to the carnal part is mortified by what is afflictive to sense Repentance is a duty that best complies with affliction for when the spirit is roade sad and brought to the sobriety of consideration it will more readily reflect upon the true causes of troubles when the springs overflow 't is but directing the stream into a right channel the changing the object of our grief viz. mourning for sin instead of sorrowing for outward trouble and we are in the way to happiness Sensible sorrow leads to Godly sorrow The natural is first then the spiritual Now the despisers of God's hand that are unaffected with judgments are incapable of this benefit For if they do not feel the blow how shall they take notice of the hand that strikes if they are not softened with sorrows how shall they receive the divine impression if they have no sense of his displeasure how shall they fear to offend him for the future if the medicine doth not work how can it expel noxious humors 2. The neglect of chastenings doth not only render them unprofitable but exposes to greater evils 1. It provokes God to withdraw his judgments for a time This the sinner desired and thinks himself happy that he is at ease miserable delusion 1. This respite is the presage of his final ruine 'T was the desperate state of Judah Isa 1.5 as God expresses it Why should ye be striken any more ye will revolt more and more The words of an anxious Father that has tryed all methods counsel kindness corrections to reclaim a rebellious obstinate son and finding no answerable effect gives him over to follow the pernicious swing of his corrupt desires No severity is like the suffering him in his licentious courses Thus when God hath used many gracious wayes to reduce the sinner by his Word Spirit and judgments but he is inflexible to the calls of the Word impenetrable to the motions of the Spirit and insensible of afflicting providences when after a combat with the rod sin comes off unwounded and the rod retires this calm is more dreadful than the fiercest storm Nothing can be more fatal to the sinner for by this divine desertion he is given over to a reprobate mind and vile affections he goes on undisturbed in his sins and every day increaseth his enmity against God and provokes God's enmity against him 'T is not conceivable that one who is not made pliable to the grace of God by afflictions should submit when he is in pleasant circumstances and dispos'd to enjoy sensual satisfactions If the whip and spur cannot break and tame the unruly beast certainly the rich pasture will never make him manageable So that God's ceasing to punish the sinner at present is so far from being a favour that 't is the effect of his deepest displeasure for it contributes to his hardning 'T was the case of Pharaoh when any of the plagues were removed indulgence occasioned his induration As water taken from the fire freezes sooner and harder because the thinner parts are evaporated by the former heat so when men are taken off from the fire of affliction they are more confirmed in their vicious courses âhan if they had never been afflicted 3. The slighting of lighter strokes provokes God sometimes to bring more dreadful judgments in this life upon sinners No man can endure that his love or anger should be despised Nebuchadnezzar commanded the furnace to be heated seven times hotter for those who contemned his threatnings Lev. 26.23 24 God tells the Israelites If ye will not be reformed by me by these things but will walk contrary unto me then will I also walk contrary unto you and will punish you yet seven times more for your sins He will change the rods into scorpions and scourge them for their continued rebellions Amos 3.5 'T is the intent of that expostulation Shall one take up a snare from the earth and have taken nothing at all Shall God remove his judgments while sinners are careless and unreformed as if they might be final conquerers over them no he will multiply and greaten them It may be at first God blasts part of the estate and the sinner is not apprehensive of his hand then he comes nearer and snatches away a dear relation if still the sinner is unaffected he strikes his body with a lingring or acute disease if still he be not concern'd for God's displeasure he wounds his spirit makes him sick in sense and conscience at the same time fills him with terror by the reflection upon his wicked wayes and the foresight of that dreadful Tribunal before which he must appear So that although he cannot live he dare not die though his earthly tabernacle be ready to fall upon him he is afraid to go out and meet the supreme Judge And if this doth not work a sincere thorow change God casts him into hell to the company of the Giants Prov. 21.16 Vid. Mr. Mede in loc those bold rebels that fought against God Briefly as under the law an incorrigible son that neglected his father's reproofs was to die without mercy so an unreformed sinner who kicks against the pricks and refuses to submit to God's corrections shall be cut off in his obstinacy Justice will proceed to excision and acts of vengeance against him 2. Fainting under chastenings is pernicious to sufferers for it renders them utterly indisposed for the performance of duty and uncapable of receiving the comforts proper for an afflicted state 1. It renders them utterly indisposed for the performance of duty Hope draws forth all the active powers of the soul 't is the great motive to diligence and instrument of duty Despair like extremity of cold that checks the spring and binds up the earth that its fruits cannot appear hinders the free exercise of reason and grace and cuts the sinews of obedience He that is hopeless of a good issue out of troubles will neither repent nor pray nor reform but indulges barren tears instead of real duties Besides it often falls out that the same affliction is sent from God's displeasure upon his people for their sins and is the effect of the rage of men against them upon the account of their professing his Name Such is the Wisdom and Goodness of God that by the same fiery tryal he may refine his servants from their dross and impurities and render the Glory of the Gospel more Conspicuous The hatred of Religion and a blind fury may transport men to acts of Cruelty against the
let him reprove me To give and take reproofs is a Dictate of the Law of Nature whereby every man is obliged to seek the Good of others and to promote it according to their ability and opportunity The former is directed by that love which is due unto others the latter by that which is due unto our selves which two are the great Rules and give measure to the Duties of all Societies whether Civil or Spiritual Wherefore it doth not evacuate a Reproof or Discharge him who is reproved from the duty of attending unto it that he by whom it is managed is not Righteous yea is openly wicked For the Duty it self being an effect of the Law of Nature it is the same for the substance of it by whomsoever it is performed Yea oft-times such Moral or rather immoral Qualifications as render not only the Reprover less considerable but also the Reproof it self until thoroughly weighed and examined obnoxious unto prejudicate Conceptions do occasion a greater and more signal Exercise of Grace and Wisdom in him that is reproved than would have been stirred up had all things concurred unto the exact Regularity of the Reproof However it is desirable on many accounts that he who Reproves us be himself a Righteous person and be of us esteemed so to be For as such a one alone will or can have a due sense of the evil reproved with a right Principle and End in the Discharge of his own Duty so the minds of them that are reproved are by their sense of his Integrity excluded from those insinuations of evasions which prejudices and Suggestions of just causes of Reflections on their Reprover will offer unto them especially without the exercise of singular Wisdom and humility will all the Advantages of a just Reproof be lost where the allowed practice of greater sins and evils than that Reproved is daily chargeable on the Reprover Hence is that Reflection of our Saviour on the useless Hypocritical Diligence of men in pulling the mote out of their Brother's eyes whilst they have beams in their own Mat. 7.3 4 5. The Rule in this Case is If the Reprover be a Righteous person consider the Reprover first and then the Reproof if he be otherwise consider the Reproof and the Reprover not at all II. The Nature of a Reproof is also to be considered and this is three-fold for every Reproof is either Authoritative or Fraternal or merely Friendly and occasional Authoritative Reproofs are either 1 Ministerial or 2 Parental or 3 Despotical 1. There is an especial Authority accompanying Ministerial Reproofs which we ought especially to consider and improve Now I understand not hereby those Doctrinal Reproofs when in the Dispensation of that Word of Grace and Truth which is profitable for Correction and Reproof 2 Tim. 3.16 they speak and exhort and rebuke the sins of men with all Authority Tit. 2.15 but the occasional Application of the Word unto individual persons upon their unanswerableness in any thing unto the Truth wherein they have been instructed For every Right Reproof is but the orderly Application of a Rule of Truth unto any Person under his miscarriage for his healing and recovery Where therefore a Minister of the Gospel in the Preaching of the Word doth declare and Teach the Rule of Holy obedience with Ministerial Authority if any of the Flock committed to his charge shall appear in any thing to walk contrary thereunto or to have transgressed it in any offensive Instance as it is his Duty the discharge whereof will be required of him at the great Day particularly to apply the Truth unto them in the way of private personal Reproof so he is still therein accompanied with his Ministerial Authority which makes his Reproof to be of a peculiar nature and as such to be accounted for For as he is thus commanded as a Minister to Exhort Rebuke Admonish and reprove every one of his charge as occasion shall require so in the doing of it he doth discharge and Exercise his Ministerial Office and Power And he that is wise will forego no considerations that may give efficacy unto a just and due Reproof especially not such a one as if it be neglected will not only be an aggravation of the evil for which he is reproved but will also accumulate his guilt with a contempt of the Authority of Jesus Christ Wherefore the Rule here is The more clear and evident the representation of the Authority of Christ is in the Reproof the more Diligent ought we to be in our Attendance unto it and compliance with it He is the great Reprover of his Church Rev. 3.19 All the use Power Authority and efficacy of Ecclesiastical Reproofs flow Originally and are derived from him In Ministerial reproofs there is the most express and immediate Application of his Authority made unto the minds of men which if it be carelesly slighted or proudly despised or evacuated by perverse cavillings as is the manner of some in such cases it is an open evidence of an Heart that never yet sincerely took upon it his Law and Yoke These things are spoken of the Personal Repoofs that are given by Ministers principally unto those of their respective Flocks as occasion doth require wherein I shall pray that our Lord Jesus Christ the great Shepherd of the Sheep would yet make us all more Faithful and diligent as the season wherein we live doth abundantly require it But moreover Church-censures in Admonition and Excommunication have the nature and ends of Ministerial reproofs But the handling of their nature and use with the Duties of those persons who justly fall under them and the benefit which they may reap thereby is too long and large a subject to be here diverted unto 2. Authoritative reproof is Parental Reproof is indeed one of the greatest and most principal Duties of Parents towards Children and without which all others for the most part do but pamper them unto slaughter and Ruine Neglect hereof is that which hath filled us with so many Hophni's Phinease's and Absolom's whose outragious wickednesses are directly charged on the sinful lenity and neglect in this matter even of godly Parents And indeed whereas some Parents are openly vicious and debauched even in the sight of their Children in a sensual neglect and contempt of the Light of Nature whereby they lose all their Authority in reproving as well as all Care about it and whereas the most have so little regard unto sin as sin whilst things are tolerably well in outward concerns that they neglect the reproof of it as such and many through a foolish contemptible prevalency of fond Affection will take no notice of the sinful follies extravagancies and miscarriages of their Children until all things grow desperate with them but sooth up and applaud them in such effects of Pride Vanity and Wantonness as ought to be most severely reproved in them the woful and dreadful degeneracy of the Age wherein we live owes it self
much unto the horrible neglect of Parents in this Duty That Parental reproof is a Duty taught by the Law of Nature confirmed in the Scripture enjoyned under severe threatnings and penalties exemplified in Instances of Blessings and Vengeance on its Performance or neglect rendred indispensably necessary by that Depravation of our Natures which works in Children from the womb and grows up in strength and efficacy together with them I should not need to prove if it lay directly before me it being a matter of universal acknowledgment I shall only say that whereas there is on many accounts an immediate impress of Divine Authority on Parental reproofs that which Children ought to consider and know for themselves is that a continuance in the neglect or contempt of them is a token that seldom fails of approaching temporal and eternal Destruction Prov. 30.17 3. Authoritative reproof is Despotical namely that of Governors Rulers and Masters of Families This also partakes of the Nature of those foregoing and being a Duty founded in the Law of Nature as well as enforced by positive Divine commands casts a peculiar obligation to obedience on them that are so reproved And where Servants regard not sober and Christian reproofs as the Ordinance of God for their good they lose the advantages of their condition and may be looked upon as unsanctified Sufferers in a state of Bondage which hath an especial Character of the first curse upon it 2. Reproof is Fraternal or such as is mutual between the members of the same Church by vertue of that especial Relation wherein they stand and the obligation thence arising unto mutual watchfulness over each other with Admonitions Exhortations and Reproofs As this is peculiarly appointed by our Saviour Mat. 18.15 in confirmation of the Ordinance in the Church of the Jews to that purpose Lev. 19.17 and confirmed by many Precepts and Directions in the New Testament Rom. 15.18 1 Thes 5.14 Heb. 3.12 13. Chap. 12.15 16. So the neglect of it is that which hath lost us not only the benefit but also the very nature of Church Societies Wherefore our improvement of Rebukes in this kind depends much on a due consideration of that Duty and Love from whence they do proceed For this we are by the Royal Law of Charity obliged unto the belief of where there is not open evidence unto the contrary And whereas it may be those things for which we may be thus reproved are not of the greatest importance in themselves who that is wise will by the neglect of the reproof it self contract the open guilt of contemning the Wisdom Love and Care of Christ in the Institution of this Ordinance III. And Lastly Reproofs are Friendly or occasional such as may be Administred and managed by any Persons as Reasons and Opportunities require from the common Principle of universal Love unto mankind especially towards them that are of the Houshold of Faith These also having in them the entire Nature of Reproofs will fall under all the ensuing Directions which have a general respect thereunto If then we would duely make use of and Improve unto our Advantage the Reproofs that may be given us we are seriously to consider the nature of them with respect unto those by whom they are managed for all the things we have mentioned are suited to influence our minds unto a regard of them and compliance with them 2. The matter of a Reproof is duely to be weighed by him who designs any benefit thereby And the first consideration of it is whether it be true or false I shall not carry them unto more minute Distribution of the Substance and Circumstances of the matter intended of the Whole or Part of it but do suppose that from some Principal consideration of it every Reproof as to its matter may be denominated and esteemed true or false And here our own consciences with due Application unto the Rule are the proper Judge and Umpire Conscience if any way enlightned from the Word will give an impartial sentence concerning the Guilt or Innocence of the Person with respect unto the matter of a reproof And there can be no more infallible evidence of a miscarriage in such a condition than when Pride or Passion or Prejudice or any corrupt Affection can either out-brave or stifle that compliance with a just reproof which Conscience will assuredly tender Rom. 2.14 If a Reproof as to the matter of it be false or unjust and so judged in an unbiassed Conscience it may be considered in matter of Right and of Fact In the first case the matter may be true and yet the reproof formally false and evil In the latter the matter may be false and yet the reproof an acceptable duty 1. A Reproof is false in matter of right or formally when we are reproved for that as evil which is indeed our duty to perform So David was fiercely reproved by his Brother Eliab for coming unto the Battel against the Philistines ascribing it to his Pride and the Naughtiness of his Heart whereunto he only replied What have I done Is there not a Cause 1 Sam. 17.28 29. And Peter rebuked our Lord Jesus Christ himself for declaring the Doctrine of the Cross Mark 8.33 And so we may be reproved for the Principal Duties that God requireth of us And if men were as free in reproving as they are in reproaching we should not escape from daily rebukes for whatever we do in the worship of God Now though such reproofs generally may be looked on as Temptations and so to be immediately rejected as they were in the cases instanced in yet may they sometimes where they proceed from Love and are managed with moderation be considered as necessary cautions to look heedfully unto the Grounds and Reasons we proceed upon in the Duties opposed at which others do take offence 2. If the Reproof be false in matter of Fact wherein that is charged on us and reproved in us whereof we are no ways guilty three things are to be considered that it may not be unuseful unto us I. The Circumstances of the Reprover as 1 Whether he do proceed on some probable mistake or 2 Credulity and easiness in taking up reports or 3 On evil groundless surmises of his own or 4 From a real godly jealousie which hath been imposed on as easily it will be by some appearances of Truth Without a due Consideration of these things we shall never know how to carry it aright towards them by whom we are reproved for that whereof we are not guilty 2. Consider aright the difference between a Reproof and a Reproach for they may be both false alike and that whereof we are reproved have no more truth in it than that wherewith we are reproached Yea we may be honestly reproved for that which is false and wickedly reproached with that which is true so Augustin calls the Language of the Maid unto his Mother about drinking of Wine durum convitium though the
matter of it were true enough But a Reproach is the Acting of a mind designing of and rejoycing in evil Unto a Reproof it is essential that it spring from Love Whom I love I rebuke is the absolute Rule of these things Let a man rebuke another though for that which indeed is false if it be in Love it is a Reproof but let him rebuke another though for that which is True if it be from a mind delighting in evil it is a Reproach and if it be false it is moreover a Calumny 3. Where a man in such cases is fully justified by the Testimony of his own Conscience bearing Witness unto his Integrity and Innocency yet may he greatly miscarry under the occasion if he attend not diligently unto his own Spirit which most men judge to be set at the utmost liberty under such injurious Provocations as they esteem them Wherefore to keep our minds unto Sedate Christian moderation in such cases and that we may not lose the Advantage of what is befallen us we ought immediately to apply them unto such other Duties as the present Occasion doth require As 1. To Search our own Hearts and ways whether we have not indeed upon us the guilt of some greater evils than that which is falsely charged on us or for which we are reproved on mistake And if it appear so upon examination we shall quickly see what little reason we have to tumultuate rise up with indignation against the charge we suffer under And may we not thence see much of the Wisdom and goodness of God who suffereth us to be exercised with what we can bear off with the impenetrable Shield of a good Conscience whilst he graciously hides and covers those greater evils of our hearts with respect whereunto we cannot but condemn our selves 2. To consider that it is not of our selves that we are not guilty of the evil suspected and charged No man of sobriety can on any mistake reprove us for any thing be it never so false but that it is merely of soveraign Grace that we have not indeed contracted the guilt of it And humble thankfulness unto God on this occasion for his real preserving Grace will abate the edge and take off the fierceness of our indignation against men for their supposed injurious dealings with us 3. Such Reproofs if there be not open malice and continued wickedness manifest in them are to be looked on as gracious Providential warnings to take heed lest at any time we should be truely overtaken with that which at present we are falsely charged withal We little know the Dangers that continually attend us the Temptations wherewith we may be surprized at unawares nor how near on their account we may be unto any sin or evil which we judge our selves most remote from and least obnoxious unto Neither on the other hand can we readily understand the wayes and meanes whereby the Holy Wise God issueth forth those hidden provisions of preventing Grace which are continually administred for our Preservation And no wise man who understands any thing of the deceitfulness of his own heart with the numberless Numbers of invisible occasions of sin wherewith he is encompassed continually but will readily embrace such Reproofs as Providential warnings unto watchfulness in those things whereof before he was not aware 4. When the mind by these Considerations is rendred Sedate and weighed unto Christian moderation then ought a man in such cases patiently and peaceably to undertake the Defence of his Innocency and his own Vindication And herein also there is need of much Wisdom and Circumspection it being a matter of no small difficulty for a man duely to manage self and Innocency both which are apt to influence us unto some more than Ordinary vehemency of Spirit But the Directions which might and indeed ought to be given under all these particular Heads would by no means be confined unto the Limits fixed to this Discourse 3. If the matter of the Reproof be True in fact then it is duely to be considered whether the offence for which any one is reproved be Private or Publick attended with scandal If it be private then it is to be weighed whether it was known unto and observed in and by the Person himself reproved or no before he was so reproved If it were not so known as we may justly be reproved for many things which through Ignorance or Inadvertency or Compliance with the Customs of the World we may have taken no notice of and if the reproof bring along light and conviction with it the first especial improvement of such a peculiar reproof is thankfulness to God for it as a means of deliverance from any way or work or path that was unacceptable in his sight And hence a great Prospect may be taken of the following deportment of the mind under other Reproofs For a readiness to take in Light and Conviction with respect unto any evil that we are ignorant of is an evidence of a readiness to submit to the Authority of God in any other Rebukes that have their Convictions going before them so the heart that is prone to fortifie it self by any Pleas or Pretences against convictions of sin in what it doth not yet own so to be will be as prone unto obstinacy under Reproofs in what it cannot but acknowledge to be evil If it were known before to the person reproved but not supposed by him to be observed by others under the covert of which imagination sin often Countenanceth it self that Soul will never make a due improvement of a Reproof who is not first sensible of the Care and kindness of God in driving him from that retreat and hold where the Interest of sin had placed its chiefest Reserve Sins so far Publick as to give matter of offence or scandal are the ordinary Subject of all orderly Reproofs and therefore need not in particular to be spoken unto Having shewed the Nature of Reproofs in general with such considerations of the matter of them as have afforded occasion unto sundry particular Directions relating unto the duty under Discussion it remains only that we farther explain and confirm the two generals comprised in the observation deduced from the Text namely 1 Why we ought to receive reproofs orderly or regularly given unto us esteeming of them as a singular priviledge and 2 How we may duely improve them unto their proper end the Glory of God and the Spiritual Advantage of our own Souls As to the first of these we may observe 1. That mutual reproofs for the curing of evil and preventing of danger in one another are Prime Dictates of the Law of Nature and that Obligation which our Participation in the same Being Offspring Original and End to seek the good of each other doth lay upon us This God designed in our Creation and this the rational Constitution of our Natures directs us unto To seek and endeavour for each other all that good whereof
we are capable in Time or unto Eternity was indelibly implanted upon our Natures and indispensably necessary unto that Society among our selves with the great end of our joynt living unto God for which we were made All the mutual evils of mankind whether of Persons or of Nations designed or perpetrated against one another are effects of our fatal Prevarication from the Law of our Creation Hence Cain the first open violent transgressor of the Rules and bounds of Humane Society thought to justifie or excuse himself by a Renunciation of that Principle which God in Nature had made the Foundation of a Political or Sociable life with respect unto Temporal and Eternal ends Am I saith he my Brother's keeper Gen. 4. Yea God had made every man the keeper of his Brother so far as that they should in all things in their opportunities and unto their Power seek their good and Deliverance from Evil. In those things which are good unto us those which are Spiritual and Eternal have the Preeminence These nothing can prejudice but Sin and Mortal evils whose prevention therefore in one another so far as we are able is a Duty of the Law of Nature and the prime effect of that Love which we owe unto the whole Offspring of that one Blood whereof God hath made all Nations And one of the most effectual means for that end are the reproofs whereof we treat And the Obligation is the same on those that give them and those to whom they are given with respect unto their several Interests in this Duty Wherefore to neglect to despise not thankfully to receive such reproofs as are justly and regularly given unto us at any time is to contemn the Law of our Creation and to trample on the prime effect of Fraternal Love Yea to despise Reproofs and to Discountenance the discharge of that Duty is to open a Door unto that mutual hatred and dislike which in the sight of God is Murder See Lev. 19.17 with 1 Joh. 3.15 Let us therefore look to our selves for there is no greater sign of a degeneracy from the Law and all the ends of our Creation than an unwillingness to receive reproofs justly deserved and regularly administred or not to esteem of them as a blessed effect of the Wisdom and goodness of God towards us 2. Whereas the light of Nature is variously obscured and its directive power debilitated in us God hath renewed on us an Obligation unto this Duty by particular Institutions both under the Old Testament and the New The Truth is the efficacy of the Law of Creation as unto Moral Duties being exceedingly impaired by the entrance of sin and the exercise of Original native love towards mankind being impeded and obstructed by that confusion and disorder whereinto the whole state of mankind was cast by sin every one thereby being made the enemy of another as the Apostle declares Tit. 3.3 not being cured by that coalescency into evil Societies which respects only Political and Temporal ends the discharge of this Duty was utterly lost at least beyond that which was merely Parental Wherefore God in the Institution of his Church both under the Old Testament and the New did mould men into such Peculiar Societies and Relations as wherein way might be made meet again for the exercise thereof He hath so disposed of us that every one may know every one whom he is obliged to reprove and every one may know every one whom he is obliged to hear And as he hath hereby cured that confusion we were cast into which was obstructive of the exercise of this Duty so by the Renovation of positive commands attended with Instructions Directions Promises and Threatnings enforcing the giving and receiving of Reproofs with respect unto Moral and Spiritual ends he hath relieved us against that obscurity of Natural light which we before laboured under Should I go to express the Commands Directions Exhortations Promises and Threatnings which are given in the Scripture to this purpose it would be a work as endless as I suppose it needless to all that are conversant in the Holy Writings It may suffice unto our present purpose that there being an express institution of God for the giving and taking of Reproofs and that an effect of infinite Goodness Benignity and Love towards us not thankfully to receive Reproofs when it is our Lot to deserve them and to have them is to despise the Authority of God over us and his gracious Care for us When therefore it befalleth any to be justly and orderly reproved let him call to mind the Authority and love of God therein which will quickly give him that sense of their worth and excellency as will make him thankful for them which is the first step unto their due Improvement 3. A due consideration of the use benefit and advantage of them will give them a ready admission into our minds and affections Who knows how many Souls that are now at rest with God have been prevented by Reproofs as the outward means from going down into the Pit Unto how many have they been an occasion of conversion and sincere turning unto God How many have been recovered by them from a state of backsliding and awakened from a secure sleep in sin How many great and bloody sins hath the perpetration of been obviated by them How many snares of Temptations have they been the means to break and cancel What revivings have they been to grace what disappointments unto the snares of Satan who can declare The Advantage which the Souls of men do or might receive every day by them is more to be valued than all earthly Treasures whatever And shall any of us when it comes to be our concern through a predominancy of Pride passion and prejudice or through cursed Sloth and Security the usual means of the defeatment of these advantages manifest our selves to have no interest in or valuation of these things by an unreadiness or unwillingness to receive Reproofs when tendered unto us in the way and according to the mind of God But now suppose we are willing to receive them it will be enquired in the last place what Considerations may further us in their due Improvement and what Directions may be given thereunto An Answer to this enquiry shall shut up this Discourse And I shall say hereunto 1. If there be not open evidence unto the contrary it is our Duty to judge that every Reproof is given us in a way of Duty This will take off offence with respect unto the Reprover which unjustly taken is an assured entrance into a way of losing all benefit and advantage by the Reproof The reason why any man doth regularly reprove another is because God requireth him so to do and by his command hath made it his Duty towards him that is reproved And do we judge it reasonable that one should neglect their Duty towards God and us and in some degree or other make himself guilty of our
the Souls of others with close and pressing importunities to prize and prosecute that Element and State of Joys and Holiness which is not credited relished and valued by himself And further 2. Were it supposed also that the regular faithfulness of a Minister was separable from the spirit faithfulness of a Christian either in themselves or in the Subject yet how can we imagine such operative influential apprehensions and true relishes of the joy reported and proposed as shall prevail against all oppositions and discouragements and competitions from the frowns and flatteries bribes and stroaks of Earth and Hell to animate a Minister's brest so as to make him through in all the Enterprizes and Employments of his Function whil'st his own Work and Interest as a Christian is neglected and those influences of this joy entailed upon a course well finished though they be powerful to make him faithful in the one shall yet be found too languid to issue in the same diligence and success as to the other And 3. We must conclude that this Eagle-eyed Apostle saw and reckoned on it that a Christian Minister and an Apostle must be a through-Christian and something yea much more or else he could not possibly conclude his Course would bring him to his Joys 1 Cor. 9.24 27. Therefore the Sense and Errand of the Text amounts to this Doctr. That the comforts of a well compleated course will make all discerning serious Christians to be above the regard of Life or fear of all afflictions bonds or death to compass them Rom. 8.18 and Phil. 1.20.23 The very instance argument and errand of my Text and Doctrine grounded thereupon imply and include several things as that 1. there is a state of future joys and retributions for we have no reason to imagine that our Apostle was so blind as to be deceived himself nor so wicked as to deceive others No man that knows and credits the existence of a Deity but he must take him to be the strongest wisest the best of beings and so that he must needs be omnipotent omniscient and all-sufficient and if so then it is beyond all controvesie that omnipotence can at such a rate address it self to Creatures as to make them happy or miserable as it best becomes it self He that ordained and framed this state cannot be thought to have acted to the utmost of his strength for what can stint omnipotence and doth it suit the wisdom of God to make a Creature capable of an everlasting state and of the hopes and prospect of it and to implant in it an expectation of it and rule him by those hopes and fears which do and must derive their influences from an eternal state and after all to make it evident that man was only made to be imposed on or ruled and managed by mistakes and meer fallacious arguments and errours or hath God afforded us the least intimation of his mind in nature providence or scriptures that this is the way of conciliating that love and honour from his Subjects or of implanting and maintaining those necessary fears in man which government requires for the attainments of its ends to make them live in expectation of what is no ways fit to reach its ends because it is either false or mean and therefore I need not go about to prove what here is granted and improved and what so many incomparably better pens have proved before me 2. this state hath sufficient force as to argument and motive to press us to do and suffer all that we can meet with or be called to in our whole Christian course All those severe perplexities which our religion calls us to as to obedience in sufferings and duty are not beyond the compensations of these approaching expected joys and if they obstruct the influences and eclips the light and glory of what is proposed and promised as our great argument and encouragement 't is utterly only our own fault that makes what is sufficient to be ineffectual 3. The comforts of a course well finished cannot be had without the regular management finishing of our course this can never be without resolution and preparation of the heart by which it must be born and kept above immoderate love to life and fear of sufferings and death Faith is the spirit of religion the spirit of faith is hope and the spirit of hope is love and these are all the most successful preparations of the heart Had faith its liberty power and prospect in the heart of all professors it would make them too sagacious concerned to be imposed on by plausible delusions and bold pretences in all these sublunary trifles to that substantial solid satisfaction and excellency which are expected by ductile mortals to be experienced therein or hoped for therefrom Did we but look beyond the grave and wilderness and search and see that land of promise which is beyond them we might be entertained and allured with such clusters from it as would afford us more grateful relishes and spirits than all the feculent extractions of these transient comforts could amount to All our delights and pleasures in and great sollicitudes about these lower things would be effectually mortified and conquered 2 Cor. 4.17 18. what breasts of consolation are evidence substance Heb. 11.1 sense and presence do strangely invigorate strengthen the dangerous influences of this Worlds comforts and concernments in their addresses to the heart of man 2 Tim. 4.10 And because the gain and comforts of true Religion are invisible and distant therefore their certainty and transcendent excellency must be concocted into deep and sound Perswasions and be digested into answerable Affections Resolutions and Pursuit and all those Arguments and Motives which must prevail upon us to run and finish the course and race which is set before us must be derived from and are to be reduced to this deep perswasion of these certain and transcendent comforts nor is it possible that Religion should live or thrive but in the power of and true proportion to our apprehensions and perswasions of those fundamental truths and principles of God's existence and rewarding excellency Heb. 16.6 Man must be ruled as God hath made him and as fear and love are the commanding passions and affections of every subject capable of moral government so something there must be reported and determined fit for the exercise and discipline thereof and if transcendency in what must influence âoth be not credible and demonstrable their influences must of necessity prove too languid to attain their end Equality spoils choice as far as iâ extends and if the comforts of another state do not exceed what we can meet with here sure powerful Godliness would lose its life and brests together nor could it be existent in its practice without its arguments and motives and with submission to better judgments I think that impossibility of pleasing God without faith spoken of Heb. 11.6 Results not only
and therefore the Blessing is null and moreover what the meaning of this Providence is that my Brother should come forth against me in this hostile manner I knovv not Wherefore I humbly beg thy Blessing and the confirmation of that Title vvhich hath so great an error in it Thus God brought an old reckoning to his remembrance in an evil day and set it on his conscience and put him to repent and mourn for he wept and made supplication to the Angel Hos 12.4 He came not off so easily but was fain to vvrestle hard all night to lose his rest and to struggle and sweat and pray and vveep and shed many a tear and to go halting aftervvard upon his Thigh unto his dying day Take heed therefore of old Reckonings undischarged look back and consider hovv it hath been and omit not a day vvithout revievving your Actions and Repentings I say as duly as the day determineth let not the Sun go dovvn upon any guilt contracted that so your sins may be blotted out when the times of refreshing shall come from the presence of the Lord and exercise your self to have always a Conscience void of offence towards God and men and this vvill the better prepare you for the coming of Jesus Christ both by Death and Judgment Fifthly Be much in the exercise of Goodness Mercy and works of Liberality towards Christ in his needy Members according to your opportunity and power For though you shall be saved by your Faith yet you shall be judged according to your Works And it greatly concerneth us to be laborious in that Service upon vvhich the judgment shall pass at Christ's appearance Mat. 25.35 36. Call your self therefore to an account what you have done in this way for Christ as how you have fed cloathed visited relieved him in his Members here on earth And if this were more considered such as profess to Christ would be more active for him in ought wherein they might be more serviceable to him but when we see but little activity in the exercise of this Grace we may well fear there is but little Oil in the Vessel for rich anointings will make men agile and ready for every good work inasmuch as the fruit of the Spirit is in all goodness and they that hope for eternal Life when Christ shall come by Death and Judgment must seek for Glory Honour and Immortality not only in well-doing but in continuance in it Beware of Omissions and among others of this great duty The Judgment will reach unto all sins In the Narrative of his Life and Death and to omissions in a special manner Mat. 25.37 38. For which that learned and holy Vsher was humbled upon his death-bed The Nobleman hath put a Pound into your hand saying Occupy till I come yea he hath given you many Pounds in a literal sense with which you must trade as well as with the Talents of your Parts and Gifts of Grace And I know you would be glad to find Mercy with Onesiphorus in the day of Christ Remember therefore Blessed are the merciful for they shall obtain mercy Mat. 5.7 But He shall have judgment without mercy who hath shewed no mercy whereas mercy rejoyceth against judgment A merciful man is so far from fearing judgment at Christ's coming that he rather rejoyceth at the thoughts of it Sixthly Exercise diligence and faithfulness in your particular Calling For when Christ speaketh of his Coming saith he Be ye ready for in such an hour as ye think not the Son of man cometh What followeth Who then is a faithful and wise servant whom his Lord hath made Ruler over his houshold to give them meat in due season Blessed is that servant whom his Lord when he cometh shall find so doing Mat. 24.44 45 46. When Christ was speaking to this Point saith Peter Lord speakest thou this Parable to us or even unto all Luke 12.41 Truly Christ spake it unto all though in a special manner to such as Peter for Christ will have an account how every one of us have managed our particular Callings But they that are Stewards in the House of God which is his Church have a very great account to give and it is required of them in a special manner that a man be found faithful and of all Christ's servants his Stewards have most to answer for that if a dispensation of the Gospel and the care of souls were not committed to them he that understandeth the weight of Stewardship would dread to undertake it but a necessity is laid upon them and wo unto them if they Preach not the Gospel It is said of Calvin that when Nature began to decline in him Melch. Adam in vit Calv. and the symptoms of a dying man appeared on him he would be diligent at his Studies from which his friends disswading him saith he Nunquid me Dominus inveniet otiosum Shall my Master find me idle Let such therefore and all be diligent and faithful in their respective place and employments And indeed every man is a Steward more or less You know what the Master saith of the slothful Servant Take him and cast him into outer darkness there shall be weeping and gnashing of teeth Such slothful servants shall be under the tribute of eternal pains Prov. 12.24 when the good and faithful Servant shall be made ruler over many things and enter into the joy of his Lord Mat. 25.23 Would you stand before Christ at his coming Oh dread Idleness and unfaithfulness in your Callings as you desire to be sound of him in peace at his appearance Fill up your days with Duty and give your time to him who gave it to you Paul was a great lover of Christ and his Appearance and who more abundant in his Labours for him For he had the Conscience of his indefatigable industry and fidelity in his work for his Master Saith he I have fought a good fight I have finished my course I have kept the Faith 2 Tim 4.7 8. He meaneth especially his military faith and oath in fighting a good fight for Christ And wherefore do we hear him groaning so earnestly desiring to be cloathed upon with his house which is from Heaven It was because he laboured ambitiously that whether present or absent he might be accepted of him For saith he We must all appear before the Judgment-Seat of Christ that every one might receive the things done in his body according to that he hath done whether it be good or bad 2 Cor. 5 2. with 9.10 Lastly That I might not multiply particulars let me add what Christ hath joined together Sobriety Watchfulness and Prayer Luk. 21 34.36 And therefore take heed to your selves lest at any time your hearts be overcharged with surfetting and drunkenness and cares of this Life and that Day come upon you unawares Gird up therefore the loins of your minds be sober and hope to the end for the Grace that is to be brought
conjunct Prayer of a domestick combination which is concerning Isaac Gen. 25.21 We read it And Isaac entreated the Lord for his Wife Heb. ãâã ãâã ãâã ãâã ãâã Two words especially make for our purpose Ea praesente unà cum illa Junius Simul cum uxore cum qua communicabat preces Fagi ãâã ãâã ãâã ãâã ãâã orare quidem significat sed non simpliciter quia assiduitatem importunitatem simul connotat precum multiplicationem Res convenit non enim dubium est tam longo tempore Isaacum saepiââs interpellasse Deum fretum spe promissionum Rivet in loc That vvhich is translated for his Wife might be read with his Wife in the presence of his Wife being vvith him and joining with him in this duty He prayed for and before his Wife it was then conjunct Prayer Isaac praying with his Wife The other vvord translated entreated signifieth to multiply powerful words in Prayer to pour out vvords in abundance and denoteth 1. The multiplying of his Prayers it was not only once but frequently that he pray'd with his Wife 2. The earnestness of his Prayer 3. The continuance and their perseverance therein till they had the mercy prayed for as follows and the Lord was entreated of him Isaac had been married near twenty years with Rebekah and so long without a child so that it seems they had been exercised in this duty for many years upon this account that Rebekah had no child for so long time for which they did unanimously and constantly offer up prayers to God and if they prayed together for issue should not you for the favour of God pardon of sin interest in Christ and eternal life By all you see that there was Family conjunct worship and praying to God by God's command and appointment and approved by God's acceptance of it Now let any one shew where God hath taken off this obligation if God hath any where said though I did appoint Adam to worship me in his Family and did accept of Abel 's offering that did as I commanded and did hear Isaac praying together with his wife yet now I will be prayed to in Families no more shew it if you can What book chapter and verse is it Obj. Will you say that the reason of their worshipping God in their Families at first was because there was no other to worship him with but when men did multiply and there were publick Assemblies men were not bound to do it Ans 1 Shew that Which is the Text that tells you that God's instituting of Publick Worship hath disobliged men from praying to God in their Families Ans 2 When men were multiplied Godly men did serve God in their Families Abraham did and Isaac did and Job did and Joshua did and Cornelius did Did they do it and were they not bound to do it What will you make of all the Worship and Prayers which these did give and offer up to God in their Houses If there was no obligation upon them they had not sinned if they had omitted it and it was no obedience when they did so Will you say either of these What! Were they Works of Supererogation No surely But when Aaron 's Priesthood was instituted Object then the obligation on Families ceased and after that the Israelites did not pray in their Houses Why will you speak without Book Shew me this either Answ I have proved an obligation by God's institution shew me where it is nulled and made void even after the Aaronical Priesthood was instituted But I say they did pray in their houses after this for after the institution of Aaron's Priesthood the Israelites celebrated the Passeover in their own Houses and that was not done without Prayer For though after the Priesthood was setled the Priests killed the Lamb yet after the Lamb was killed the Master of the house caused it to be brought back to his own house and did eat it with his Family Luke 22.7 8.9 10. And the Cup that was used at the Passeover whether it were Sacramental or no is controverted was blessed by the Master of the Family Weemes so that there was Prayer and Praise attending this celebration in their Houses conjunctly after the Priesthood was setled in which service they had also the expâication of it why they kept it what was the meaning of the bitter herbs and why eaten with unleavened bread done in form of Catechizing Godw. Jew Antiq and in their Feasts the Master of the House prayed before and after after he gave thanks 1 For their present food 2 For their deliverance from Egyptian bondage 3 For the Covenant of Circumcision 4 For the Law given by the ministry of Moses then he prayed that God would have mercy 1 On his People Israel 2 On his own City Jerusalem 3 On Sion the Tabernacle of his Glory 4 On the Kingdom of the House of David his anointed 5 That he would send Elias the Prophet 6 That he would make them worthy of the days of the Messiah and of the life of the World to come Do you not call this conjunct Prayer and Praise thus done by the Master of the Family May we not now with confidence of the truth from all under this last Topick or Head of Argument frame this manner of reasoning Arg. 6. If serving of God and praying conjunctly to him in proper Families was commanded and appointed by God and never yet revoked then it is the duty of proper Families so to do But serving of God and praying to him conjunctly in proper Families was commanded and appointed by God and never yet revoked Therefore it is the duty of proper Families so to do Pareus Deorum cultor infrequem Insanientis dum sapientiae Consultus erro nunc retrorsum vela dare atque iterare cursus cogor relictos Horat. lib. 1. Od. 34. So much for the first Question Question Second Whether it be the duty of Families jointly to pray to God daily Aff. Some that are convinced that Family Prayer is a duty vvill sometimes practice it and yet but seldom some upon the Lord's Day and yet but once then in the Evening and that serves for all the week till the evening of the Lord's day next doth come Others pray once a day through the week but omit it in the morning when yet the very same reasons which should move them to do it at all should be cogent for more frequent performance of it and are so Though it be not determined expresly in the Scripture that Christian Families should pray together morning and evening every day yet in the general it is required that we should continue in Prayer Col. 4.2 which seems to be meant of Family Prayer For the Apostle had been speaking to Family relations Husbands and Wives Parents and Children Masters and Servants and treating of Family relative duties carrying on his speech still to the same persons saith continue in Prayer but such as
make such great gaps as from one Lord's day to another cannot be said to continue therein Praceptum est generale ut serviamus Deo cunctis viâe nostrâe diebus Luk. 1.75 Ille igitur cultus qui commodè possit quotidie frequentaâi non debet ullo die omitti Sed oratio etiam cum domesii is est talis Ergò Ames Cas Consc We have general precepts to serve God all the daies of our lives Luke 1.75 So that that worship for which we have opportunity every day should no day be omitted but Families have or may have such opportunities every day if they be well ordered and wisely governed as they ought to be particulars are commanded under generals God hath commanded us to preserve our own lives and the lives of others and therein is included food and physick c. yet God hath not expresly commanded that we shall eat once or twice or thrice a day nor how often we shall take physick yet we do these as often as we find we need them Know your selves feel your own spiritual wants and do so as to Prayer and we need to say no more upon this subject But because we are not so sensible of the wants of our Souls as of our Bodies and are not so easily brought with frequency to our knees in our Families together as to sit down at our Tables together Quoad dispesitionem preparationem cordis ad orandum debemus perpetuò illam retinere quoad actum orationis debemus occasionem omnem capere captare illius exercendi Similis phraesis 2 Sam. 9.13 Mephibosheth semper comedebat in mensa regis Ames Cas Cons Cum fenestras suas aperiret versus Jerusalem hoc symbolo sibi domesticis suis ostendere voluit se perseverare in sp fiducia promissae redemptionis Calv. in loc something must be said to shew the reasonableness usefulness and necessity of daily praying to God in our Houses We are commanded 1 Thess 5.17 to pray without ceasing Eph. 6.18 Praying always with all prayer and supplication in the Spirit and watching thereunto with all perseverance We should always be habitually disposed to pray and should actually be engaged in it as we have occasion and opportunity and watch for such praying seasons Phil. 4.6 Be careful for nothing but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God but can such be said to answer these commands that do not pray at all Is praying alwaies and not at all all one or is continually and seldom all one and the same or doth praying without ceasing and ceasing to pray all the week long import and signifie the same thing nothing less Frequency then is expresly commanded Set before you the example of Daniel Dan. 6.10 Now when Daniel knew that the writing was signed he went into his House and his windows being open in his Chamber toward Jerusalem he kneeled upon his knees three times a day and prayed and gave thanks before his God as he did aforetime Where may be observed 1 The place He prayed in his own house and why not with his houshold for if it had been in secret alone Daniel might have found out in so large an house as such a great man as he was had some retired Closet where the Nobles that waited to accuse him might not have known that he did pray Mane orandum est recedente item sole ac die cessante necessariò rursus orandum est Cyprian in Orat. Dominic 2. The circumstance of time three times a day in the morning before he went to his employments at noon when he came home to eat meat and at night before he went to sleep These three times a day David observed for Prayer also Psal 55.17 Evening and morning and noon will I pray and he shall hear my voice 3. The danger he was in if he prayed of being cast into the Lions Den and yet he prayed thrice a day even in hazard of his life 4. That this was his usual practice for he did thus afore-time 5. From the event we might gather how pleasing this was to God who did so miraculously deliver and save him by stopping of the Lyons mouths The Jews had their daily Sacrifices morning and evening Num. 28.3 Thou shalt say unto them this is the Offering made by fire which ye shall offer unto the Lord two Lambs of the first year without spot day by day for a continual Burnt-offering v. 4. The one Lamb shalt thou offer in the morning and the other Lamb thou shalt offer at even By this daily Sacrifice they shewed their thankfulness to God and expected from him a blessing upon themselves upon their labours and their rest And is there not as much reason that Christians under the Gospel should worship God morning and evening and pray unto him Take these reasons for it Reason 1. Because we receive every day Family mercies from the hand of God 1. 1 Alorationem statam quotidi hibendam à Deo viriis beneficiis invitamur Commoda quibus utimur Lucéâque qua fruimur spiritú nque quem ducimus ab co Deo nobis dari atque impertiri vidimus Cicero pro Ros. Ameri Ante omnes actus seculi debemus actus habere pictatis qui nos quiescentes dormientes in lâctulis custodivit quis enim nisi Deus dormientem custodit hominem qui ita resolutus in sâmnum oblitus sui vigoris humani à se alienus efficitur ut ne sciat quid ipse sit ubinam demoretur adesse sibi ipsi certè non pâssit Necessarius igitur Deus adest dormientibus quia do mientes sibi adessâ non possunt à nectuânis insidiis genus hominum ipse custodit quia id temporis ad custodiendum alter nemo pervigilat debeo ergo illi gratiam quia ut ego securus dormiam lie peâvigilat Sed cum vespera diem claudit ipsi debemus per Psalteriam laudem dicere gloriam ejus modulata voce concinere Ambros lib. Serm. Serm. 23. He loads us daily with his benefits Psal 68.19 When you wake in the morning and find your dwelling safe not consumed with fire not broke through by thieves is not this a Family mercy When you wake and find none dead in their beds that news is not brought you in the morning there is one Child dead in one bed and another in another and there is not a lodging room in the house but the last night one or other died in it but on the contrary you find all well in the morning and refreshed by the rest and sleep of the night are not these and many more such mercies to the Family that when you rise you should call them altogether jointly to bless God for If it had been otherwise Master or Mistress dead Children or Servants dead would not the rest say It would have been a mercy
yet they pretend to do all in his Name Mat. 7.22 23. but are not owned by him I Answer It is one thing to pretend to do a thing in the Name of Christ another thing to do it indeed that is by true Faith in his Name by which they are made one with him 2. There was in that Age a Faith of Miracles which though it were an Extraordinary gift and common both to Believers and Reprobates they might be said to do those great things in Christ's Name that is by a Power derived from him though they were not in Christ neither did own him as their Saviour nor were owned by him Ponum non nisi ex integra causa malum ex quolibet dâfâctu 3. What is done properly in his Name in the sence of the Text must take into its compass all the foregoing particulars mentioned else it will not be accepted it must be done in the Name of Christ as Mediator Many things may be done in the Name of Christ even Mountains may be removed 1 Cor. 13.2 and yet not be done by Faith in his Name as has been said The third thing propounded was how we may come to do all in the Name of our Lord Jesus and this may be instead of a Use of Direction to us 1. We must be supposed to be in Christ before we can do any thing in Christ's Name according to that in John 15.4 5. where he tells us that except we abide in him that supposeth that they are in him first we can do nothing v. 5. for he compares our being in him to that of a Branch in the Vine which cannot bear Fruit of it self unless it abide in the Vine Luther enquiring into the reason why so many ordinary things done by the Saints are set down in Scripture with a mark of Honour upon them and yet the moral vertues and famous deeds of the great Philosophers and others are passed by Answers that the reason is because their Persons are not in Christ and therefore their actions are not accepted and saith Si vel Cicero vel Socrates sanguinem sudasset tamen propterea non placeret Deo If Socrates or Cicero had sweat drops of blood their actions had not pleased God Coment in Gen. 29. 2. Supposing we are one with Christ we must Exercise Faith upon him and have constant recourse to him in all that ever we do for the supplyes of his Grace and Spirit 1 Pet. 2.20 By Faith resigning all to him casting all our burdens and cares upon him committing our selves and all our affairs to him and fetching in all our strength from him Christ tells us Whatever we ask the Father in his Name shall be given to us John 15.16 John 16.23 26. For whatever we ask in Prayer believing we shall receive Mat. 21.22 Jam. 5.15 So that if we would be enabled to do all in the Name of Christ we must Exercise Faith in his Name in Prayer to God for all things for he is in Office in Heaven for this purpose Heb. 7.25 for he ever Liveth to make Intercession for us The hand of Faith put forth in Prayer though but in ejaculatory Prayer draws vertue from Heaven as we read when he was on Earth those that did but touch him drew vertue from him Luke 6.19 Luke 8.46 3. Living close and secret Communion with the Lord Jesus in the use of all his Ordinances by and through which he communicates himself in the fulness and freeness of Life Light Love and Grace to our Souls for they be the Golden Pipes spoken of Zach. 4.12 by which the Golden Oyl is convey'd to our Souls for his Name is an oyntment poured forth in dayes of Holy Communion Cant. 1.3 By this means we come to have further acquaintance with him and peace from him to see his Power and Glory and our Souls to be satisfied as with marrow and fatness Psal 63.5 and to be changed into his Image 2 Cor. 3.18 and to be refreshed with fuller tasts of his love which is better than Wine 4. Exercise your thoughts much upon him and be much taken up with him in the course of your lives but in a special manner upon singular occasions The Psalmist Psal 73.23 saith I am continually with thee that was in his heart and thoughts Let your thoughts be taken up much in the consideration how to manage your affairs so as may be according to the mind of Christ by strength derived from him and for his honour that we may be accepted in our works Perhaps you will object that it is impossible we should in every business of our lives have actual thoughts of Christ and his Glory or go actually to him for assistance and guidance in every particular business I answer 1. There may and must be an habitual gracious holy frame of heart in us wrought by the Spirit by which we may be strongly inclined to the Lord Christ and his Word as our Rule and his Glory as our end so that we do in the full purpose of our hearts resolve to trust in him and commit our selves to him and rest upon him for help assistance guidance acceptance and success in all things What David pray'd for for himself and people when they were in a good frame of heart is the desire and endeavour of every believer 1 Chron. 29.18 viz. that the Lord would keep this for ever in the imagination of the thoughts of their hearts and prepare their hearts unto him This is the habitual preparation of the heart for God this frame of heart is the New Creature in us 2. When we have especial and particular work to do for Christ then there ought to be an actual preparation of our hearts for him and stirring up the grace that is in us an actual making out after him and laying hold on him for strength and grace from him in time of need Heb. 4. last This is especially to be done upon more solemn and momentous occasions then we must in an especial manner think upon that word that was spoken to Israel Amos 4.11 Prepare to meet thy God We read Exod. 40.30 31. there was a Laver before the Altar in which they were to wash before they went into the Congregation for service We cannot sanctifie God in an Ordinance except we prepare for him which is all one with sanctifying of God Levit. 10.3 1 Sam. 16.5 Samuel when he came to sacrifice to the Lord said to the Elders of Bethleem Sanctifie your selves and come with me to the Sacrifice 3. The more frequent actual thoughts we have of Christ and his Word and our eye upon the Rule and his Glory as our end it is the better ever therefore we should often call upon our selves as Deborah did Judges 5.12 Awake Deborah awake c. There must be an actual excitation of our selves and exercising of our Graces when we have some special duty to perform It is said of Sampson Judges 16.20 That he went