will sing Praise to the Name of the Lord most High And sometimes he calls upon others 1 Chron. 16.9 Sing unto him sing Psalms unto him and tell of his wondrous Works Nay sometimes he summons the whole Earth to join in this duty 1 Chron. 16.23 Psalm 68.32 Sing unto the Lord all the Earth shew forth from day to day his Salvation And holy Hezekiah he propagated this service 2 Chron. 29.30 Nay in their times when the Royal Majesty was lodg'd in Judah Singers were a peculiar Office enjoined constantly to sing the Praises of the Lord 1 Kings 10.12 And Jehosaphat appointed Singers 2 Chron. 20.21 Nay and Asaph Heman Jeduthun and Ethan men eminent and holy were employed in this holy service 2 Chron. 5.12 But why should I light a Candle at Noon-day Thus this harmonious service was most usual and most acceptable in the times of the Law And I need not straggle from my Text to bring in Gospel-Precept for this sweet Ordinance And the Apostle takes care to acquaint other Churches with the same injunction So Colos 3.16 Col. 3.16 Teaching and admonishing one another in Psalms and Hymns and spiritual Songs singing with grace in your hearts to the Lord. And so firmly the Apostle states this Musical Service this exhilarating Ordinance that he himself act his own injunction though fettered in a Prison and makes Barnabas a Companion of his Song as well as of his Sorrows Acts 16.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They Hymned God i.e. they celebrated his Praises with a Hymn and as Bede saith Lorinus Bede with singing 2. From Scripture-Argument And I shall only take out one shaft out of the whole Quiver I shall use one Argument among many which is this viz. We always find this duty of singing Psalms linked to and joyned with other Moral Duties Thus the Psalmist joyns Singing and Prayer together Psal 95.1 6. O come let us sing unto the Lord Psal 95.1.6 in the first Verse O come let us worship and fall down and kneel before the Lord our Maker in the sixth Verse There is Prayer and Singing connexed Singing being supposed to be of equal necessity and authority with other Ordinances And so the Apostle James Jam. 5.3 joins these two together Is any among you afflicted let him pray Is any merry let him sing Psalms So you may observe both these Services are equally calculated for man's necessity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. 119. Quad Orthodox Thus Paul and Silas join them in their practice Acts 16.25 And so Justin Martyr in his 117. Question ad Orthodoxos tells us that in his time They Sang and sent up Prayers to God the Primitive Church confirming David's Injunction and the Apostolical Command So that by these instances we may observe That the duty of Praying and Singing have walk'd in the same equipage and lay claim to an equal Authority from Divine Writ the Scripture jointly favouring both 3. From Scripture-Pattern Moses both pens a Psalm viz. the Ninetieth and sings a Holy Song and the 15th of Exodus Is the record of it So David tripudiates in the practice of this delightful service Psal 104.33 Psal 104.33 Nay David composeth Psalms and Hezekiah appoints them to be Sung 2 Chron. 29.30 So David and Asaph Hezekiah and the Levites all join to Sing forth the praises of the Lord. Nay our dearest Jesus the King of Saints and the Redeemer of Mankind practiseth this sweet duty and calls in his blessed Apostles to make up the Quire Mat. 26.30 Rev. 15.3 Mat. 26.30 And when they had Sung an Hymn they went up into the Mount of Olives Our blessed Saviour honours this Ordinance with his own practice and this he did a little before his death so to seal this Ordinance with his blood as well as to consecrate it with his lips Thus this Celestial Quire of Christ and his Apostles six this sweet Ordinance in the Church for future successions 4. From Scripture-Prophesie And here I may speak of Singing as Paul speaks of Timothy's Ordination 1 Tim. 4.14 It was given by Prophesie There are divers Prophesies in the Old Testament concerning this Ordinance in the New So in Psal 108.2 Upon which Mollerus Mollerus observes That in that Text David pours forth ardent Prayers and wishes for the Kingdom of Christ And so Divines observe that the Psalm 100.1 2. are Prophetical Make a joyful noise unto the Lord all ye Lands serve the Lord with gladness come before his presence with Singing To which may be added that pregnant prophesie recorded in Isa 52.8 Isa 52 8. Speculatores simul jubilabunt opinare quantum sit gaudium futurum ob Redemptionem ad eptamper Christum Musc My watchmen shall lift up their voice with their voice together shall they sing which clearly prognosticates this Musical Ordinance in Gospel times And Musculus much favours this Interpretation when he saith These watchmen shall Jubilee when they shall consider the great joy approaching for the Redemption obtained by Christ And there are two things which not only establish but sweeten and honour an Ordinance 1. Promises 2. Prophesies Christ himself was the fruit and issue of both Secondly we may take notice of the sweetness of this Duty Singing is the Soul's Jubilee Our Spiritual recreation The shout of the heart Our tuning of our Hallelujahs The sweetest solace of a Sanctified Soul David was in a kind of rapture when he cries out I will Sing praise to the Lord while I have my being Psal 104.33 Psal 104.33 One well observes of Singing There is a dilating of the sound and a drawing out of the voice which gives more tïme for the fixing of the heart upon that which is Sung and so puts the Soul upon a sweeter Meditation Psal 10.4 34. Psal 104.34 And we may animadvert it That when we Sing Psalms there is more than ordinary raising and lifting up of the Soul there is an elevation to a higher degree of Communion with God It is the Soul 's high Mount towards Heaven the Saint flies higher towards the Element and Sphere of joy Then we are fledged for sublime things One asserts There is not a greater resemblance of Heaven upon Earth than a company of God's people Singing a Psalm together Then the Soul rejoyceth in Divine goodness and exults in Divine excellencies meditates on Divine promises And whatever we make the matter of our Singing it will much affect the heart 1. If we Sing of God Of his goodness It inflames our heart to love Of his Wisdom It raiseth our heart to admiration Rom. 11.33 Of his Power It engageth the heart to Faith and Confidence Nay of his Judgments It over-awes the heart to a due and reverential Fear 2. If we Sing of any thing concerning our selves If for the diversion of a trouble It fills the heart with humility If for the obtaining of a mercy It boils up the heart in Desire 3. If we Sing of
pleasant than easie what is more pleasant than a feast and this of all feasts is the sweetest if the perishing Manna in the wilderness were so delicious as that the tast of it was like wafers made with honey Exod. 16.31 how much more delicious must this celestial Manna this bread of eternal life be which is spread before you in this Supper it is a feast of love of the love of the Father and of the Son there is a voice in every morsel of bread you there eat and in every draught of wine you there drink saying behold O sinners how you are beloved of the Father and Son had not the Father loved you he would never have parted with his Son and if the Son had not loved you he would never have parted with his life for you Oh therefore come ye to this Supper come eat and drink ye beloved of the Lord and remembes his love more than wine let all the redeemed of the Lord come hither and praise him Nor is it a duty less honourable than pleasant it is a pleasant thing to feast but it is honorable to feast with a King most honorable with the King of Kings and Lord of the whole earth How did Haman glory that he was invited to the banquet with the King he reckoned not of it as his task but his priviledg not as his work but his reward And shall a feast with an earthly mortal King be more valued than a feast with the heavenly and immortal God this Supper is the Lord's Supper it is the great God hath made the provision and it is his eternal Son that hath made the invitation Oh take heed of excuses for though you make them God will not take them make therefore your selves ready put on your wedding-garments and come away let not a Table so well furnished want its guests least Christ lose the honour and you the comfort of the entertainment But if you will still draw back know this that you do not only sin but that your sin is great because against a command that is so easie sweet and honourable as I have shewn you this is 5. There is one circumstance more in the command which should quicken you to the observance and that is the time when this command was given It was the very night in which he was betrayed the very last night he lived on the earth the night before that day in which he offered up himself a sacrifice to justice for us Then it was he said do this in remembrance of me As if he had said my friends I am now to leave you and to be taken out of your sight but oh let me not be out of your mind to morrow you shall see how I love you when you see me scorned of men deserted of God praying groaning bleeding dying for you oh let not that love of mine be forgotten and least it should I therefore institute this supper charging you with my whole Church till I come again that so often as they eat this bread and drink this cup they remember me This is the charge of our dying Lord and surely if we have any love for him we should not dare but observe it When Jacob was dying he gave in charge as some of his last words that Joseph should forgive the unkindness of his brethren and when he was dead the brethren thought it a good argument to move Joseph to take pitty on them they therefore sent messengers to Joseph saying thy Father did command before he died Gen 50.16 17 18. saying forgive I pray thee the trespass of thy brethren this argument broke Josephs heart it is said he wept when they spake unto him and said fear not oh how did the words of his dying Father move and melt him methinks I hear him say was this the desire of my dying Father I cannot then but yield would my Father have me forgive I freely do it Now my brethren why should you not do as much for your dying Jesus as Joseph for his dying Jacob was Jacob his Father Jesus is our Saviour did Jacob love Joseph but he did not dye for him as Jesus did for us and shall we find a heart to deny our Lord in his dying request when Joseph could not find one to deny his Father oh then as Joseph forgave so let us This do in remembrance of him which will be an instance of that great love and honour we do keep for his memory 6. In the next place I desire you would think of the contempt you throw upon this Ordinance by your neglect What is it but that you have slight thoughts of the Authority of the Institutor and very mean thoughts of the institution it self and is not this to proclaim to the world that there is in your judgment a command of the Lord Christ and a duty in the Christian Religion that is frivolous and childish not worth the observance believe it the World will judg of it by your practice and not by your profession The Rechabites would drink no wine because Jonadab the son of Rechab did forbid them nor will the Turks drink wine because that Impostor Mahomet forbad them thus the one honoured their Father and the other their false Prophet and will you that are Christians let these men rise up in judgment against you shall error be more prevalent with them than truth with you and will you let the Turks outdo you in honouring a false prophet more than you do the true is Mahomet dearer and his institutions more sacred to his followers then Jesus Christ and his institution are to you Christ bids you drink of this cup in remembrance of him and you will not but Mahomet forbids them wine and they obey him judg you now who gives the greatest honor they to Mahomet or you to Christ methinks you should blush to think of it Oh Christians for shame amend and give no more occasion to Christ's Ministers to reprove you for so gross a sin 7. I have not yet done Think once more with what hypocrisie this neglect is accompanied What is hypocrisie but to endeavour to seem better than indeed we are to seem zealous for Christ and his Ordinances when in truth we are luke-warm and indifferent Ye are Protestants by profession your Fathers were so before you and ye seem ready to plead their Cause Oh that ye would look back and consider the Age past With what zeal was this Ordinance pleaded for in King Henry the 8th and Queen Mary's days The Papists would give you the bread only but you would have the Cup also they would have you adore the bread as a God ye would not commit so great Idolatry for which cause how many were exiled how many imprisoned racked hanged burned and after all these heats Oh gross Hypocrisie you will neither have bread nor wine nor will you take it in the Gospel-way without the incumbrances of Superstition and Idolatry Ye talk
sign of success Thou hast enlarged me when I was in distress saies David Psal 4.1 though it be meant of deliverance yet it may be applied to prayer as the holy Prophet seems to do Psal 18.6 yea though the soul may be under some sense of displeasure and in extremities yet lifts up a cry when conscience stops the mouth of hypocrites that they shun and fly the presence of God 2. A blessed serenity and quiet calmness of spirit in time of prayer especially when the soul comes troubled and clouded at first whiles it pours out its complaints before the Lord but at length nescio quid serenius emicat Jerâ—m c. the Sun shines forth brightly and the heavens look serenely and chearfully upon the soul in prayer 't is said of Hannah she was no more sad Heb. her countenance was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ille ulterius any longer in the old hue cast down and sorrowful because of her rival Thus the Lord dealt with David though not yet fully answered yet fill'd with holy (a) 1 Sam. 1.18 fortitude of spirit and revived in the midst of his trouble Prayer dispels (b) Psal 138.3 7. anxious sollicitude and chases away black thoughts from the heart (c) Phil. 4.6 7 it cases conscience and fills the soul with the peace of God 3. A joyful frame of Spirit God sometime makes his people not onely peaceful but (d) Isa 56.7 joyful in his house of prayer Thus sped Hezekiah when his Crane-like chatterings (e) Isa 38.14 20. were turned into Swan-like songs and his mournful elegies into glorious praises Hab. 3.16 19. 2 Chron. 7.1 10. upon ten-stringed instruments in the house of the Lord the lips of Habakkuk quivered and his belly trembled but before he finisht his voice was voluble in holy songs and his fingers nimble upon the harp Thus at Solomon's prayer when the fire came down the people were warm'd at worship and went away glad and merry at heart David's (h) Psal 43.4 5. experience of this sent him often to the house of God for comfort and thus chides his soul when cast down at any time I am going to the altar of God to God my exceeding joy why art thou disquieted within me his old harp that had cured Saul of his malignant dumps being plaid upon with Temple songs now cures his own spiritual sadness When we look upon God with an eye of faith in prayers it enlightens (i) Psal 34.5 our faces with Heavenly joy when Moses came out of the mount from communion with God how illustrious was his face from that Heavenly vision wherefore prayer for divine mercy and comfort sometimes exhibits its self in this language Psal 80.3 make thy face to shine upon us and we shall be saved on this wise the Priests of old were to bless the children of Israel Numb 6.25 The Lord make his face to shine upon thee and be gracious to thee these and the like expressions in Scripture import that sometimes the Lord was pleased to give forth a shining glory from the Oracle and thereby made known his presence unto his people Exod. 4â— 34 Lev. 9.23 Num. 16.19 42. 20.6 1 Kings 8.11 and filled them with awful impressions of his majesty and mercy This joyful light of God's countenance is like the Sun rising upon the face of the earth it chaseth away the dark fears and discouragements of the night such heavenly joy shews the strength of faith in prayer and the radiant appearances of God yea to this end all prayer should be directed (b) John 16.24 that d our joy may be full 4. A sweetness of affection to God when the soul has gracious sentiments of God in prayer clouds of Jealousies and suspicions of the divine mercy as if God were a hard master are marvellous unbecoming a soul that should go to God as to a Father and hence from such unsuitable thoughts of infinite mercy to hide the talent of prayer is greatly provoking Whereas the apprehension of God's excellent goodness should work the heart into lovely thoughts of God (c) Parisiens p. 376. Man but especially a Saint is acervus beneficiorum dei an accumulated heap of divine favours and if nothing but the gifts of mercy should attract our hearts yet herein we are every moment laden with his numerous benefits But when the soul comes to perceive that all flows from the fountain of his eternal love it makes prayer to be res amorosa to be filled with holy delights and joys the extasies of love often rise upon the soul in secret and such divine affection as (d) Gers Tom. 2. k. k. 4. Gerson said 't is res extatica it carries the soul beyond it self let the prophane World say what they will when spiritual ardours like so many fragrant spices flow out of the soul I love the Lord says David (e) Psal 116.1 for he hath heard my supplications As answers of prayer flow from (f) John 16.27 the love of the Father so suitable workings of holy affections flow from the hearts of children When the soul is fill'd with gracious intimations like those of the Angelical voice to Daniel O Daniel greatly beloved O man of desires Dan. 9.23 Luke 1.28 to stand before the King of Saints or like that to the holy Virgin Hail thou that art highly favoured the Lord is with thee how greatly does it inflame the heart to God 5. Inward incouragements sometimes spring in upon the heart in prayer from remembrance of former experiments which mightily animate the soul with fervency When Moses calls to mind that God had forgiven and delivered from Egypt untill then Numb 14.19 v. 20 Psal 77.5 6.7.9.10 immediately follows a sweet intimation of mercy I have pardoned according to thy word When the soul considers the days of old the years of antient times and calls to remembrance its former songs in the night he draws an argument out of the quiver of experience will God be favourable no more can he forget to be gracious can he in anger shut up his tender mercies The soul concludes this thought to flow from its own infirmity for when God once hears a prayer as coming from a child of his in Covenant prove our filial interest and we may sweetly rest assured in all things according to his Will to be always heard 6. A ready heart for thankfulness and service the heart is brim full and ready to flow over in grateful memorials of his mercy What shall I render to the Lord for all his benefits towards me Psal 116.12 As of old at Temple-sacrifices there was Musick so it ought to be now while the mercy is praying for the heart must be winding up and tuning for praise Rev. 5 8. Psal 108.1 The vials full of the odours of prayer are joined vvith harps for heavenly melody when the heart is fixt or prepared
that shine upon our Israelites in the night and darkness that inlightens solitudes full of heavenly company and tears brim-ful of joy and holy sighs like a cooling wind in harvest sweats of love and sick fits that are symptoms of health and holy faintings that are the soul's cordials a weariness to the flesh that is the healthful exercise of and vigor to the spirit and a continual motion that never tires it Geâ—s T. 2. K. K. 4. As Austin said of divine love illò feror quocunque feror pondus meum amor meus it 's the weight of my soul it carries me up and down in all that I speak and all that I act Quae major voluptas quam fastidium ipsius voluptatis Tertul. Eccl. 2.2 c. 7.6 4. Cant. 5.10.2.3 Rev. 2.7 1 Sam. 14.26 2. Its extasies and heavenly raptures which allure and draw the heart from earthly vanities when the soul shuts its eyes to worldly delights and says of laughter with Solomon it is mad and of mirth what dost thou can't warm its thoughts at the crackling of thorns under a pot nor be joyful in the house of fools 'T is the soul's pleasure to loath pleasure it self none so beautiful to him as Christ the chiefest of ten thousand no sweetness like that of the tree in the midst of the Wood the tree of life in the midst of the paradise of God he sits under it with great delight while it drops sweeter than hony into his closet 3. It s admirable prophesies Prayer stands upon mount Zion with a divining presaging spirit It foretells great things to the Churches joy and its enemies terror (f) 1 King 19.6 Elijah at prayer in Horeb receives answer of the ruine of the house of Ahab and bid to go and anoint Jehu the son of Nimshi King over Israel The two witnesses under the (g) Rev. 11. Romish defection have power to smite the earth with plagues as oft as they will consonant to what Tertullian said of old (h) de orat votum Christianorum confusio nationum the prayers of Christians confounded the nations and so it will shortly prove the doom of Babylon comes out of the Temple When the sanctuary is full of the smoak of the incense of prayer Rev. 15.7.8.16 1. the seven Angels come out with the seven last vials full of the wrath of God to pour them out upon the Anti-Christian world Prayer calculates and hastens the ruine of Rome When the spirit of prayer (a) Joel 2.21 32.3.1 2. is once poured out it brings deliverance to mount Zion and gathers the nations into the vally of Jehoshaphat unto judgment Let 's never be discouraged if prayer fall to work and awaken Christ in the ship (b) Luk. 8.24 of the Church her storms will cease in a halcyon calm 4. Its comforting evidences Secret prayer duly managed is a notable evidence of adoption pray to thy Father who is and sees in secret who knows the secrets of thy heart thy groanings are not hid from him Psal 44.21.38 9. None but a child of promise has this sweet freedom with God as a Father 5. Its rewards and revenues Nothing revives and chears the spirit so much as answers of love and mercy from Heaven As it feasts the conscience with the royal dainties of sincerity so it sets a lustre upon every mercy as being the child of prayer our closets influence upon our shops our ships our fields and all we enjoy that they smell of divine blessing as David said of precepts Psal 119.56 the soul may say this I have because I urged the promises Vse 4. To pity the miserable blind world that know not where true comfort Vse 4 joy and strength is to be found that see no beauty in the ways of God Gen. 27.27 and feel no sweetness in communion with him that find no pleasure in closets but play-houses which Tertullian call'd the Devil's Churches that cry out with Esau they have enough Alas what enough can be in the Creature Gen. 33.9 Tertul. de spect c. 25.26 unless of dunghils rattles and vanities Oh how ignorant of Heavenly treasures of that fountain of mercies whereof prayer drinks and resreshes the spirit of a Saint That know not that blessed enough whereof Jacob speaks Gen. 33.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mibi omnia that Ocean of all things to be found in God Now Europe's in flames and the ark in danger he cares not though the one be burnt and the other in ashes so he be safe But if his concerns catch fire he knows not to repair but (f) 1 Sam. 28.7 2 King 1.2 to Endor or Ekron Such have no acquaintance with no help from God no interest in the keeper of souls The world 's a deplorable hospital the great Lazar-house of sick lame and impotent persons as Gerson terms it Gers To. 2.76 6. that have no face nor heart to go to the physician of souls But ah most lamentable is the state of some prostitute wretches of our age that are I fear almost incurably gone with spiritual ulcers in their lungs and eating putrid cancers in their tongues that breath nothing but venom and openly spit out their rotten Atheistical jeers against the spirit of prayer and make a mock at communion with God That scoff at what God hath promised as one of the choicest tokens of his love to the Church Zech. 12.10 Joel 2.28 32. Rom. 10.13 Joh. 7.39 and symptoms of the glory of the latter times when God will turn such Ishmaels into the desert Amos 8.10 Job 30.31 and their drunken Songs shall expire in dreadful howlings Prophaner than many heathens that in the Primitive times had some reverence for Christian worship though they persecuted But those of this adulterous Romish age 2 Pet. 2.12 like brute beasts speak evil of what they are ignorant and are in danger to perish utterly in their own corruption pity such if there be yet hope and commend their condition to God's mercy and penitent sorrow that they may weep here where tears prick not in hell where they scauld and burn and swell that river of brimstone Gerson T. 2. 49. KK 3. In the mean time O ye that fear the Lord be diligent to observe and interpret messages after secret prayer for the life and joy of a Christian is improved by it God has declared himself graciously pleased with secret prayer Dan. 9.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vâ—lans in lassitudine so as to send an Angel that glorious creature to fly into Daniel's chamber and he weary with flying he moved so swiftly volans in lassitudine as the original text expresses it What a high expression is this that even Angels are represented weary with hasty flights to bring Saints their answers and of what great account does the Lord esteem his praying people that Angels are exprest to be tired in bringing tidings of mercy 6. Meditate on
to take up a Reproach against a man's Neighbour I answer It is a defective manner of expression and therefore is diversly supplied but especially and most reasonably two ways and accordingly a man may be guilty of taking up a reproach against his Neighbour two ways 1. When he takes it up into his mouth The Hebrew word is often so used As Exod. 20.7 Thou shalt not take the Name of the Lord thy God in vain Not take it that is not lift it up upon thy Tongue or not take it into thy Mouth So Isa 14.4 Thou shalt take up this Proverb against the King of Babylon that is thou shalt take it up into thy lips thou shalt utter and publish it Thus Ezek. 26.17 They shall take up a lamentation for thee which is explained in the following words and say to thee how art thou destroyed And therefore elsewhere the word Lips or mouth is added as Psal 16.4 Their drink-offerings of blood will I not offer nor take up their names into my lips Psal 50.16 What hast thou to do to declare my Statutes or that thou shouldest take my Covenant into thy mouth And this phrase of taking up may possibly respect the scituation of the Mouth above the Heart which according to the Opinion of the Hebrews is the seat of the Understanding As if he had said If there should rise in thy heart any evil thought or device against thy Brother let it die there let it never come up into thy mouth Now in this respect a man may be guilty of this sin of taking up a reproach against his Neighbour two ways 1. When he is the Author and first raiser of a reproach Such as Sanballat was Neh. 6.8 There are no such things as thou sayest but thou feignest them of thy own heart 2. When a man is the Spreader or Promoter of it Suppose it comes from another Fountain if thou art the Conduit-pipe by whom it is conveyed to others thou art guilty of it Lev. 19.16 Thou shalt not go up and down as a Tale-bearer among thy people 2. When a man takes it into his Ear So some expound these words thou shalt not receive not admit not endure a reproach against thy Neighbour You know the Receiver of stoln goods is as obnoxious to the Law as he that takes them away So then a man may be guilty of this sin not only by speaking but also by the hearing of a reproach against his Neighbour and so he may be three ways 1. When a man quietly permits it and gives no check to it This is certain the great Law of Charity commands me not only to do no hurt to my Neighbour but also to suffer no hurt to be done to him which it lyes in my power to prevent or remove If another set his house on fire I must lend my help to quench it I must pull my Neighbour's Ox out of the Pit though another man hath cast him in and consequently when the good name of my Neighbour is invaded by another if I patiently bear the reproach I make my self guilty 2. When a man hears a reproach against his Neighbour greedily and with delight It is a sin and that of no small size for a man to take pleasure in the sins of others and therefore the Apostle makes it an aggravation of sin Rom. 1.32 Who knowing the judgment of God that they which commit such things are worthy of death not only do the same but also have pleasure in them that do them 1 Cor. 13.6 Charity rejoyceth not in iniquity but rejoyceth in the truth Consider I beseech you the commonness of this sin if a reproach be fastned upon one who is a man's Enemy or of another Party men commonly hear such reproaches with delight not considering that this is not only a blemish to his own Party but also a blot to Christianity a reproach to the Protestant Religion a sin against God and against the Gospel a scandal to men and these things should rather call for tears than laughter and approbation And therefore when a man seems to approve another man's reproach and encourage the reproacher he involves himself in the guilt of it It is the saying of a very Learned Man upon the Proverbs That it is not easie to know whether is a greater sinner or whether is the greater plague to a Commonwealth he that spreads a reproach or he that willingly receives it 3. When a man easily believes a reproach It is said indeed 1 Cor. 13.7 Charity believeth all things but the object of this belief is the good of my Neighbour and not his evil Charity readily believes well concerning its Neighbour where there is the least colour or foundation for it but it is slow to believe evil concerning him and when a man is prone to believe evil concerning another man it is a great sign of an uncharitable disposition the reason is because men do most readily believe those things which comply with their own desires and inclinations as in Wars and differing Factions every man is apt to believe good tidings concerning his own Party Good men are the least suspitious and slowest to believe evil of others of which you have a remarkable instance in Gedaliah when Johanan told him of Ismael's design to murther him it is said he believed him not Jer. 40.14 And when it was pressed upon him a second time and Johanan offered to punish the Conspirator and to prevent the Execution of the Treason he said Thou shalt not do this thing for thou speakest falsly concerning Ismael verse 16. You may observe how backward fond Parents are to believe any ill report concerning their Children and whence doth this proceed even from an inordinate love and kindness to them and therefore on the contrary men's credulity unto evil reports concerning their Neighbours doth proceed from want of love and affection to them So much for the Explication 2. The Proof of the Doctrine shall consist in the representation of the sinfulness and injury of this practice of censuring back-biting and reproaching of others And that I may more effectually disswade and affright my self and you from it I shall discover to you how pregnant a sin this is There is a complication of injuries in it It is injurious First to God Secondly to your selves Thirdly to the Party censured or reproached Fourthly to other men 1. To God and Christ in divers particulars 1. It is an invasion of God's Prerogative You know how dangerous a Crime this is when it is committed against an Earthly Prince nor can you in reason think it less criminal and hazardous when it is committed against him who accepteth not the persons of Princes and who is greater than the Kings of the Earth And therefore observe how severely God rebukes this sin in the Epistle to the Romans Chap. 14. when men did censure and Reproach one another either for the Observation of dayes and meats as guilty of Superstition or for
1. Pardoned Persons being taken into Covenant are taken into God's favour Nothing doth hinder God's special favour but unpardoned sin nothing but that which is the only Object of his hatred and cause of his displeasure and this is nothing else but sin Although God's love have many Objects yet his hatred hath but one and that is sin God hateth none of his Creatures as they are Creatures but as they are sinful never did any thing offend or displease God but sin nothing else hath power to enkindle God's anger and to blow it up into a flame When God forgiveth sin his hatred ceaseth his anger is removed and he receiveth them whom he pardoneth into the arms of his special love God's favour is the peculiar priviledg of God's pardoned People Psal 106.4 Remember me with the favour which thou bearest to thy People O visit me with thy Salvation Therefore all pardoned Persons being in God's favour they are Blessed because his favour is the Fountain of Blessedness In his favour there is life Psal 30.5 Yea his loving kindness is better than life Psal 63.3 The favour of an earthly King is counted a great Priviledg but the favour of the King of Heaven is really a great Blessedness The God of Heaven who is so Powerful Wise Faithful Good Merciful hath a special favour and kindness for them and doth love them with an incomparable incomprehensible unchangeable and eternal Love therefore they must needs be the happiest People on the Earth 2. Pardoned Persons being in Covenant are taken into God's family being reconciled by the Cross of Christ Eph. 2.16 they are no more strangers and forreigners but fellow-Citizens with the Saints and of the Houshold of God v. 19. And being of God's Houshold they are God's Children 1 Cor. 6.18 I will be a Father unto you and ye shall be my Sons and Daughters saith the Lord Almighty This is a priviledg which rendreth all those above all others most Blessed who partake of it Joh. 1.12 To as many as received him to them gave he power to become the Sons of God even to them that believe on his Name To them gave he power The Original word signifieth Right or Priviledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the greatest priviledge in the World to be numbred amongst God's Children hence it is that John writing of it in his Epistle doth break forth into an exclamation of joy and wonder 1 Joh. 3.1 Behold what manner of love the Father hath bestowed upon us that we should be called the Sons of God! He seems to be in an extasie of joy at the greatness of this priviledg and the happiness of such as had attained it If beggars were lifted up from the Dunghil to be adopted Children of the greatest Prince upon the Earth it would not be so great an honour to them as this honour and dignity which is conferred upon pardoned Persons in their being advanced into the number of the adopted Children of the great Jehovah the Lord of Heaven and Earth and will any question whether they are Blessed 3. Pardoned Persons being in Covenant are under God's special Providence There is a General Providence that doth attend all the Children of men but God's especial Providence doth attend his own Children and his peculiar People who are reconciled unto him by Jesus Christ such are under God's especial Providence they dwell in the secret place of the most High and under the shadow of the Almighty Psal 91.1 God's Name is their strong Tower unto which they run and are safe Prov. 18.10 God is frequently called their Rock and Fortress Buckler Shield and Deliverer and hath made many Promises unto them of Defence and Deliverance They are under God's special Provision as a Father provideth for his Children so God provideth for his People he provideth for their Bodies When the young Lions lack and suffer hunger they shall not want any good thing Psal 34.10 He promiseth to Feed them and Clothe them and to with-hold no good thing from them and if they always have not as much in the World as they wish they shall be sure to have as much as God seeth they do really need but more especially he provideth for their Souls the Robes of his Son's Righteousness to Clothe them sweet and precious Promises to Feed and Nourish them Jewels of Grace to enrich and adorn them the guard of Angels to attend them himself and his Son to be Companions to them the Peace and Joys of the Holy Ghost to chear them and to sweeten their passage through the valley of the World and the dark entry of Death This is the priviledg of pardoned Persons and surely then they are Blessed 4. Pardoned Persons being in Covenant have free access unto God in Prayer Eph. 2.18 Through him we have access by one Spirit unto the Father Chap. 3.12 In whom we have boldness and access with confidence by the Faith of him Heb. 4.16 Let us therefore come boldly to the Throne of Grace that we may obtain mercy and find Grace to help in time of need Being pardoned and reconciled through Christ they may with boldness and confidence come daily to the Throne of Grace and there by Prayer and Supplication make known their requests unto God and they shall be sure to have both acceptance and audience God who hath given them a pardon will deny them nothing that is really for their good having interest in Christ who hath such interest in Heaven whatever they ask of the Father in his Name if it is according to his will they may be assured because Christ hath faithfully promised it that he will do it for them Surely then such Persons are happy 5. Pardoned Persons being in Covenant have Communion with God in all his Ordinances not only in Prayer but hearing of the Word Singing and at the Table of the Lord when others rest in the out-side of Ordinances they meet with God there Sin being removed which before made a separation they now attain Communion with God and their hearts close with him as their chief good There is nothing more sweet in the World than Communion with God hence David doth account those most happy that had the liberty of God's House and Ordinances where they did or might enjoy so great a priviledg Psal 84.4 Blessed are they that dwell in thy House And Psal 65.4 Blessed is the man whom thou choosest and causest to approach unto thee that he may dwell in thy Courts he shall be satisfied with the goodness of thy House even of thy Holy Temple Such only are truely Blessed that find satisfaction it is not the Enjoyment of Creatures will give this but in the Enjoyment of and Communion with God in his Ordinances which is the goodness of God's House true satisfaction may be found and therefore pardoned Persons who do attain this are truely and the only Blessed Persons Reas 4. Such must needs be Blessed whose iniquities are forgiven because they
unto you at the revelation of Jesus Christ for we are dead and our life is hid with Christ in God and when Christ who is our Life shall appear then shall we appear in Glory with him Mortifie therefore your earthly Members Fornication Vncleanness inordinate Affections evil Concupiscence and Covetousness which is Idolatry You must not only deny all visible gross ungodliness which even the very Sons of Morality will decline and decay but also all worldly lusts and their secret operations living soberly righteously and godly in this present world looking for that blessed hope and glorious appearance of the great God and our Saviour Jesus Christ Take heed of slumbring in these secret lusts for ye are children of the light and of the day and therefore take heed that you sleep not as others do but watch and be sober for they that sleep sleep in the night and they that are drunk are drunk in the night but let us who are of the day be sober putting on the Breast plate of Faith and Love and for an Helmet the hope of salvation watching and praying always that ye may be accounted worthy to escape those things which shall befall the foolish Virgins and that ye may stand before the Son of man who is coming with ten thousand of his Saints to execute Judgment upon all and therefore be sober and watch unto Prayer seeing the end of all things is at hand and look well to your Lamps which are your Watch-lights that they burn brightly in this World's Midnight and pray particularly for daily supplies of Oil and sincerity in all your Actions and Duties both to God and man never omitting to beg for Death-bed-Grace that so you may live and die to the honour of your Bridegroom And as for this present World use it as if you used it not and have no more to do with it than bare need requireth And set your Hearts and Houses and all your civil secular Affairs in order having your conversations in Heaven whence you look for Christ the Saviour And thus walking with God in the exercise of these gifts of Grace when we come to dye we shall change our places only but not our company And let none of you behold Death at a distance nor have it seldom in your thoughts but daily in your eye that you may not fear it when it cometh A Lion is not terrible to his Keeper that seeth him every day You must frequently converse with God Christ Death and Judgment For when Christ speaketh of his coming to Judgment he so expresseth it as if he were to come in their time to whom he spake it Matth. 24 42. Mark 13.33.35 36 37. Luke 21.34 35 36. And so indeed he did for he comes to every man at the hour of his Dissolution And we are his Agents or Factors in a foreign Land and how soon he may remind us home and call us to an Account we know not Say not therefore My Lord delayeth his coming lest we are thereby rocked into a midnight sleep and scared with a midnight-cry of Behold the Bridegroom cometh go ye out to meet him I shall not detain you much longer You have heard what those Graces are which are chiefly to be exercised in order to an actual preparation for the coming of Christ by Death and Judgment I now commend them to your daily exercise and for your encouragement therein shall leave a few Considerations with you and conclude First That the Door of eternal Rest and Glory shall stand open for you at Christ's coming to you by Death Why 1. Because you are ready and they that are ready go in with the Bridegroom God hath made you meet to be partakers of the inheritance with the Saints in light Col. 1.12 and hath wrought you for the self same thing 2 Cor. 5.5 You are a Vessel of Mercy prepared for Glory Rom. 9.23 2. You admitted Christ into the door of your hearts when there he stood and knocked Rev. 3.20 3. You had your conversation in Heaven whilst you lived here on earth It was your Father's house where you used daily to converse the doors whereof shall open to you at your Death Secondly Consider the place into which you shall be admitted for the wise Virgins shall enter into the King's Palace Psal 45.14 15. into Paradise the third Heavens your Father's House a City that hath foundations whose Builder and Maker is God Heb. 11.10 A magnificent Structure surely that hath such a Builder and Maker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hath built the City most artificially and curiously and for publick shew as the original words do import Such a City it is yea a Kingdom prepared for you from the foundation of the world Mat. 25 34. The first hansel of God's workmanship Gen. 1.1 This is the place whither you shall enter Thirdly You shall enter thither with the Bridegroom even our Lord Jesus Christ and this is heaven enough viz. to be where Christ is Luke 23.42 43. John 14.3 17.24 Phil. 1.23 1 Thess 4.17 Heaven is described by being with Christ And when Christ shall descend from heaven with a shout to judge the world if all the Saints suppose should not descend with him but any of them be left behind what an alteration would they find in heaven whereas all of them going with Christ it is all one as if they were still in heaven with him You know Paul was caught up into the third heavens and yet when he comes to describe heaven and the Saints everlasting happiness there he calls it being for ever with Christ for this is a comprehensive expression How so 1. If the Saints shall be with Christ then shall they be exempt from all troubles and trials these fall off from them like Elijah's Mantle when he went to heaven There is now a glorious door of partition between these and them they are all excluded viz. Sin Sorrow Afflictions Reproaches Necessities Persecutions Poverty Sickness Pain Death Curse wicked men and Devils you shall never be troubled with these any more 2. If they enter in with Christ they shall enjoy the Father in him John 20.17 and be filled with the Holy Ghost from them both and thereby with unspeakable consolations and the fulness of God and they shall live for ever in the immediate contemplation and vision and fruition of one God in three persons and be replenished to the brim with eternal love from them and to them 3. You shall enjoy the fellowship of an innumerable company of Angels and shall then know who they are and love them entirely and be as intimately beloved of them though now in your present state you cannot bear the presence of one of them 4. You shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven and enjoy communion with the Spirits of just men made perfect Heb. 12.23 All this followeth from your entrance into Heaven with Christ Fourthly Consider that you shall enter into Heaven with Christ the Bridegroom and therefore to be married to him And hence again it will follow 1. That there will be the nearest relation possible between Christ and you for you shall be one conjugally for ever with him You are one with him mystically and matrimonially who is one with the Father essentially 2. You shall be invested with unutterable Glory seeing it is a Marriage-time wherein the Bridegroom and Bride shall shine in the richest Attire and Embroidery that is in all the Wardrobe of Heaven Christ and the Saints shall wear the very same Glory John 17.22 3. There shall be unconceivable Love Joy Delight and Complacency between the Bridegrom and the Bride and as the Bridegroom rejoyceth over the Bride so shall the Lord Jesus rejoyce over his Spouse O there will be a most glorious delightful loving sweet familiarity and conjugal rejoycing between Christ Jesus and the Saints Marriage-joy upon earth is usually great what then will that be in heaven when shall be fulfilled thâ—â— which Christ spake at his last Supper I will not drink of the fruit of the Vine until the day that I drink it new with you in my Father's Kingdom Mat. 26.29 Where by fruit of the Vine we understand Wine which maketh glad the heart of man Psal 104 15. and causeth it to rejoyce and shadoweth out the Love of Christ and Joys of Heaven to us Cant. 1.2 4. And by New we understand other Mark 16.17 with Acts 2.4 in the Original So that in this Marriage there shall be new i. e. other yea othergess wine viz. Love Joy and Rejoycing than there is in the Lord's Supper For Christ who kept the best wine to the last at the Marriage in Cana in Galilee will surely do so at his own Marriage at the last day 4. This Marriage is not on Earth but in Heaven and therefore it shall never dissolve as Marriages on Earth do but continue unto Eternity O how will the Holy Angels rejoice and sing at this Marriage For they that sang at the Birth of Christ when he lay in the Manger will sing to the purpose at his Marriage when he sitteth upon his Throne in the highest Glory Now the consideration of these things is greatly inducing to be very studious in actual preparations for the coming of Christ Be ye therefore much in the exercise of Faith Hope Love Repentance Goodness Mercy and works of Bounty Diligence and Faithfulness in your Callings Sobriety Watchfulness and Prayer that so at last you may have an entrance ministred unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ And now Brethren Abide in him that when he shall appear you may have confidence and not be ashamed before him at his coming but lift up your heads with joy unspeakable and full of Glory Hear wisdom therefore and receive instruction that you may be wise in the latter end And God himself and our Father and our Lord Jesus Christ make you to encrease in all these Preparatory Graces to the end that he may establish your hearts unblameable in Holiness before God even our Father at the coming of our Lord Jesus Christ with all his Saints And now Grace be with all them that love him in sincerity Amen FINIS