is as earnest for grace as for glory Thou hast delivered my soul from death wilt thou not deliver my feet from falling c. Psal 56.13 and refrain them from every evil way Psal 119.101 Lord I have hoped for thy Salvation and done thy commandements Psal 119.166 But Presumption makes men more remiss and careless in their whole course it does not quicken our endeavours and make us more active for God as hope does by which we purifie our selves 1 John 3.3 it puts us upon preparing our selves for the actual possession of what we hope for that we may be meet for the Kingdom of God and ready to enter in with the Bridegroom it uses all means to attain its end If thy hope be not a heart-purifying hope a life-reforming hope 't is no better than presumption 1 Pet. 1.13 and Psal 37.3 5. Those things that presumption counts upon in a careless way it doth not bring them so close to the Soul it doth not give us that lively taste and sense of them as true hope does they do not work so kindly upon the heart Presumption apprehends something in gross in a confused manner pleasing it self with the names and empty notions of things rather than with the things themselves is contented with a negative happiness and understands no more by going to heaven and being saved than that he shall not be damned and be tormented in hell A presumptuous person knows not what heaven is what the blessedness of the Saints is he studies not those things but at all adventures he would exchange hell for heaven and pleaseth himself with an imaginary happiness Presumption never makes men heavenly minded for all their high words and confident boasting yet they are not in earnest for heaven they don't savour these things something they must say something they must pretend to to silence their consciences and to keep down those fears that otherwise would distract them There may be an affectation of heaven where there is no true affection for it Heaven glory and eternal life are gay things and signifie some great good but what they know not But hope brings things home to the heart we see the substance of what we hope for Heb. 11.1 Faith comments upon our hope discourses of the excellent nature of those things we wait for tells us many pleasing stories of heaven and Christ and the glory that is above this mightily heightens hope ravishes the soul makes it even leap for joy that its reward shall be so great in heaven faith lifts us up within the vail gives us a strong taste of the powers of the world to come and so feeds and nourishes hope encourages it to a patient waiting for that which will quit cost at last and fully answer our expectations 6. Presumption as it neglects the use of all means for the attaining its end as I said before so it is signally guilty of the neglect of Prayer Psal 10.4 'T is the presumptuous sinner blessing himself in his wickedness David there speaks of verse 3. But true Hope is full of holy breathings and longings after that which it hopes for Rom. 8.23 2 Cor. 5.2 That hope may well be suspected that puts us not upon frequent and earnest prayer they have little ground for their hope of Salvation Omne desiderium post spem impatientius who call not upon the Lord Rom. 10.13 If thy hope be not a praying hope 't is a presuming hope 7. Presumption though it talk much of Christ as one who must do all for us and will save us yet such an one studies not the mystery of Christ doth not make it his business to search the Scripture to enquire after him to satisfie himself about him that he is able to save Herein appears the unreasonableness of this sin we trust we know not whom for a man to commit his greatest concern to an unknown hand and to rest secure is very unreasonable but true Hope is well acquainted with Christ much in the studies of the Mystery of Christ having repos'd so great a trust in him is very desirous to know him throughly and can never act with confidence till then I know saith Paul in whom I have believed and am perswaded that he is able to keep that which I have committed unto him 2 Tim. 1.12 I dare trust him he wo'nt fail me The reason of our hope must be fetch 't from somewhat in Christ rendring him sufficient for the work he hath undertaken else 't is unreasonable nay it must needs sink and die without Christ without hope Eph. 2.12 When God sent Christ into the world to save us what a high Character doth he give of him purposely to encourage us to trust in him I have laid help upon one that is mighty Psal 89.19 able to save to the uttermost mighty to save Isa 63.1 Isa 49.26 Take all the promises of the Gospel nay all the contents of the Bible and consider them apart by themselves not in conjunction with God nor in relation to him who is the author and owner of them and the great undertaker of all things mentioned therein we shall have little ground to believe them but in God I will praise his word Psal 56.4 In God I have put my trust ibid. Christ in us is our hope of glory Col. 1.27 How glad is a believer to hear any thing of the fulness power and excellency of Christ O his heart leaps within this is my God my Saviour my Redeemer what a happy man am I Psal 144.15 This is my beloved and this is my friend O daughter of Jerusalem Cantic 5.16 A believer is very proud of Christ if I may so speak this enlivens hope and raises it to a very high pitch if our thoughts of Christ and love to him be not raised and heightened by our hope in him 't is not right There is nothing more common in the mouths of the ignorant profane sort than to say I hope to be saved by Jesus Christ but who ever thou art that sayst so of course not minding what thou sayst take up those words again and make common sense of them if thou canst to thy own understanding what hope to be saved by Christ whom thou knowest not hast no acquaintance with art a meer stranger to O lay aside those vain hopes till thou hast learned Christ let me enjoyn thee never to utter those words more till thou knowest Christ better how possible thy Salvation may be I will not now dispute but I am sure thy present hopes of it are very unreasonable and groundless Thus having shew'd the difference between Presumption and Hope I shall in the next place speak something but more briefly of the difference between Despair and Hope As I did before distinguish of a double Presumption so I must in the same terms distinguish of a double Despair Despair is either 1. Of our Selves which is an humble holy despair very consistent with hope and a necessary
temptations to secure and advance his evidences and therefore is so much conversant in secret prayer The glory of the King's daughter shines within Psal 45.13 arrayed with clothes of gold but they are the spangled and glittering hangings of the closet of her heart when she entertains communion with her Lord. The more a Saint converses with his own heart the more he searches his spiritual wants and feels his spiritual joys 2. Because a sincere heart aims at the eye of God he knows that God being a spirit loves to converse with our spirits and to speak to the heart more than the outward ear Hos 2.14 He labours to walk before God as being always in his sight but especially when he presents himself at the footstool of mercy Because God is invisible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An invisible God is delighted with invisible prayers Chrysost when no eye sees but his he takes most pleasure in the secret glances of a holy heart Therefore a gracious soul prays in secret with the same diligence and care nay sometimes more when in a holy frame that he may reap the comfort of his sincerity before the eyes of God Job 31.33 But no more of this let 's descend to the question deducible from the words a question of no less importance than daily use and of peculiar concernment to the growth of every Christian Quest Quest How to manage secret prayer that it may be prevalent with God to the comfort and satisfaction of the soul For methods sake I shall divide it into two branches 1. How to manage secret prayer that it may prevail with God 2. How to discern and discover answers to secret prayer that the soul may acquiesce and be satisfied that it hath prevailed with God Before I handle these I would briefly prove the duty and its usefulness leaving some cases about its attendants and circumstances towards the close As to the duty it self the text is plain and distinct in the point yet further observe in Solomon's prayer that if any man besides the community of the people of Israel shall present his supplication to God 1 Kings 8 38 v. 39. 2 Chron. 6.29 30. 2 Chron. 7.1 he there prays for a gracious and particular answer and we know Solomon's prayer was answered by fire and therefore hence we may learn a promise given forth to personal prayer Besides the many special and particular injunctions unto individual persons in the case as Job 22.27 and 33.26 Psal 32.6 and 50.15 c. wives as well as husbands are to pray apart Zech. 12.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solitary alone by themselves and Jam. 5.13 We may argue this point from the constant practice of the holy Saints of God in all ages but especially of our blessed Lord and 't is our wisdom to walk in the way of good men and keep the paths of the righteous Prov. 2.20 what should I speak of Abraham Eliezar Isaac Jacob Moses Hannah Hezekiah David and Daniel The time would fail me to bring in the cloud of Witnesses our Lord we find sometimes in a Desert in a Mountain in a Garden at prayer Cornelius in his house and Peter upon the house top in secret supplications to God The experience of God's gracious presence and answers sent in upon secret prayer as in the stories of Eliezer Jabez Nehemiah Zechariah 2 Chron. 4.10 Nehem. 2.4 Psal 32.6 Cornelius and Paul c. For this cause because David was heard shall every one that is godly pray unto him I might urge the usefulness nay in some cases the necessities of secret applications to God 1. Are we not guilty of secret sins in the light of God's countenance that cannot ought not to be confessed with or before others insomuch that near relations are exhorted to secret and solitary duties Zechariah 12.12 1 Cor. 7.4 2. Are there not personal wants that we would prefer to God alone 3. Are there not some special mercies and deliverances that concern our own persons more peculiarly which should engage to commune with our own hearts and offer the sacrifices of righteousness to God Psal 4.45 4. May there not be found some requests to be poured out more particularly in secret as to other persons and as to affairs of the Church of God which may not commodiously be insisted upon in common 5. Do not sometimes emergent and urgent passions spring out of the soul in secret that are not comely in society 6. To argue from the text may not the souls secret addresses about inward sorrows and joys Prov. 14.10 2 Sam. 18 3◠be a sweet testimony of the sincerity and integrity of the heart when the heart knoweth its own bitterness and a stranger intermeddles not with his joy perhaps a man has an Ishmael an Absalom a Rehoboam to weep for Job 16.19 20. and therefore gets into an inward chamber where behold his witness is in heaven and his record on high and when others may scorn or pity his eye poureth out tears unto God To end this when a holy soul is close in secret what complacency does it take when it has bolted out the world and retired to a place that none knows of to be free from the disturbances and distractions that often violate family communion when 't is in the secret of the face of God in the hidden place of the most high Psal 31.20.91.1 Job 29.4 and in the shadow of the Almighty oh how safe how comfortable These and the like I pass by neither can I insist upon secret prayer under the variety of mental and vocal nor enlarge upon it as sudden occasional or ejaculatory referring somewhat of this toward the end Let 's address then to the first question in answer whereto I must preface that some things which aptly belong to secret prayer yet being in some measure coincident with all prayer publick private and secret it 's congruous to treat of such as are of great use as to the management of our present duty and therefore must refer to a double head 1. Quest How to manage secret prayer as 't is coincident with prayer in general so that it may prevail 1. Use some preparation before it rush not suddenly into the awful presence of God Sanctuary preparation is necessary to sanctuary communion Such suitable preparatory frames of the heart come down from God Thou wilt prepare the heart and cause thine ear to hear 'T was a good saying of one intime devotè nunquam mens orat quae se c. praemeditationibus priùs non excitat He never prays ardently Psal 10.17 Richard de S. Vict. de erud hom in t l. 1. c. 7. Dan. 9.3 2 Chron. 20.3 Isa 26.9 that does not premeditate savourly Daniel when he made that famous prayer it 's said he set his face to seek the Lord. Jehoshaphat also set himself to seek the Lord. The Church in her soul desires the Lord in the
and light transient tasts and relishes are no evidences we must have these better things to bear up our hearts against the coming of the Bridegroom It sufficeth â—ot to be enrolled among Professors and to enjoy the charitable thoughts and approbations of the wisest Virgins under Heaven It is singular mercy to be rightly guided in self-esteem and valuation for they that measure themselves by themselves or compare themselves among themselves are not wise The Apostle 2 Cor. 10.12 would not have us to take up with the positive degree of good things but to take our aims by the comparative of better These good things are more light ineffectual and superficial and too often like the Seal that is impressed upon bare Paper whereas these better things are like the Seal's impression on the Wax Yet let no trembling Soul or broken reed be affrighted at the end of these foolish Virgins to see the Door thus shut against them the tender heart of Jesus Christ aimeth not at our consternation but awaking and to prepare and hasten us unto Glory before the Key be turned Nor doth his Apostle in the foresaid place despise the day of small things but his real scope and purpose is to excite Professors to look carefully to their foundations and then to go on unto perfection Heb. 6.1 And blessed for ever be the Lord for the second part of that sixth Chapter to the Hebrews in the close whereof we may see the afflicted heart tossed with tempests and not comforted yet hoping in Mercy and fleeing to Jesus as his Refuge and casting the Anchor of his floating Soul within the Vail whither the Fore-runner is entred for us who himself was once tossed in the Ship of the Militant Church albeit without sin but is now gone ashore to heaven as our fore-runner both to look to our Anchor which is fastned there and to hold all fast and to draw our tossed Ship to shore and to see all safe that where our fore-runner is there may we be also And thus the sweet conclusion of that Chapter doth fully recompence the severity of its beginning Let us comfort our selves and one another with these things Thirdly You have heard the miserable condition of such especially Professors of the Gospel and Pretenders to Christ who have Grace to seek at his coming As for the hapy state of such as are ready to enter in with him into the Bride-chamber of eternal peace and joy I shall speak a little in the Close Now therefore in the remainder of this Exercise it will be expected as seasonable that it be considered What gifts of Grace are chiefly to be in exercise in order to an actual Preparation for the coming of Christ by Death and Judgment For his coming is first by Death and then by Judgment And I say an actual Preparation because there is always a general and habitual preparedness to meet Christ Jesus in hearts that are truly godly but not always a particular actual fitness And this we see here in the five wise Virgins who are found in their midnight-sleep with Lamps that have need of trimming at the coming of Christ Thus Hezekiah was fit to dye as to a general and habitual fitness in that he could assert his sincerity before God when the message of death was brought him but he was to seek of a particular actual fitness in that he begs for longer life with prayers and plenty of tears The Message of Death awaked him and the holy man is startled and hath his Lamp to trim for the tidings of his death at hand was as much in effect as if it had been said unto him by the Prophet Behold the Bridegroom cometh go forth Hezekiah to meet him The nature of his distemper which some by the remedy a lump of Figs applied to the Bile conceive to have been the Pestilence and this considered with the shortness and sharpness of the Message and the Prophet Isaiah's quick abrupt departure from him that the King had then no Heir to succeed him in the Throne and also that he was now at the full strength of Nature being but nine and thirty years of age and his fear also what might become of his Kingdom and of his former Reformation after the grand Apostasie of his Father Ahaz I say these considerations made him to apprehend that there was a rebuke of God in this present Dispensation and therefore he is loth to dye under a temporal frown albeit his a vowed integrity would at the worst have seen him safe at heaven For though a Child of God cannot dye in his debt yet he is unwilling to depart under the sense of his temporal displeasure so as the good Prophet did whom the Lion slew at his return from Bethel to Judah 2 Kings 13.24 When David therefore was under God's rebukes for sin and even almost consumed with the blow of his hand he betakes himself as Hezekiah did to prayers and tears saith he Psal 39.10 11. to the end Hear my prayer O Lord and give ear to my Cry hold not thy peace at my tears for I am a stranger with thee and a Sojourner as all my Fathers were O spare me that I may recover strength before I go hence and be no more Thus you see that the dear Children of God who have a general and habitual fitness to meet Jesus Christ when he is coming to them by Death and Judgment may yet be to seek of a particular actual preparation 2. Before I come to the answer of the Question let me premise this also That though a state of Grace is here supposed seeing Grace cannot be exercised where it is not yet there may be need to have it cleared inasmuch as the want thereof is a great hinderance in the way of this Duty You know that one that feareth God and obeyeth the voice of his Servant Jesus Christ may yet walk in darkness and see no light Isa 50.10 and he may say with Jonah he is cast out of God's sight and his soul is filled with troubles when his life draweth nigh unto the Grave wherefore let your eye be not only on your Lamp but also on your Vessel and examine your Oyl as well as mind your light For though you have received an Vnction from the Holy One and felt the sweet influences of the Spirit and have had the witness in your self yet the Comforter which sometimes relieved your Soul may at the present be far from you and suspend his testimony for Grace inherent is not self-enlightning but like the Moon which holdeth forth Light no longer than the Sun shineth upon it and though the Diall hath its Lines and Figures to declare the time of the day yet you will be to seek if the Sun withdraw hiâ— Light Even thus though the Spirit of God hath drawn the Lines and Figures of his Gifts and Graces in your heart yet if he also do not shine upon them you will not know what
the faculties or rather Acts thereof As the will governs all inferior faculties so is she governed by her love which renders her what she is as to good or evil What the Love is that the man is and where the love is there the man is If thy love be in Heaven there thou art and if thy love be in Hell thou art there For where the Treasure is there the love heart and man is Math. 6.21 And as Love governs the whole soul in general so has she a more particular influence or the Affections both rational and passionate Love indeed is not only the prime but also the original source and spring of all humane affections which owe their Being Life and Motion thereto What are all Affections but the several forms and shape of Love whence have they their tincture and colour but from it for look a-the object beloved is affected with this or that circumstance so is Love proportionably invested with this or that form If the object beloved be absent love goes forth to meet it by Desire if present love solaceth it self therein by Fruition and Delight if it be under hazards love waxeth pale with Fear if the enjoyment thereof be impeded or obstructed by others Love grows angry if it be lost Love clotheth her self with black sorrow if there be a probability or but possibility sometimes of enjoying it love moves towards it by Hope Thus love puts on sundry forms and Aspects which we call affections according to the sundry postures of its beloved In short look as the wife changeth her condition into that of her husband and becomes noble or ignoble according to his condition so love changeth her condition according to that of the object she doth espouse if love espouse God for her husband then doth she become spiritual Noble and Divine according to the quality of God but if she Elect and adhere to the world then doth she become carnal base and worldly So much for the general Idea of Love of which more in what follows Sect. 3. What it is to love the World 2. Quest What it is to love the World Love to the world may be considered as Predominant and so altogether inconsistent with the very being and existence of love to God or else as infirm and in part subdued We shall here treat of it in the former respect only which seems chiefly intended by John And so love to the world may be described A certain habitual pondus or weight of concupiscence and Lust whereby the soul is strongly impelled and inclined towards the fruition of and satisfaction in the world as its last end and chiefest Good In this description of love to the world we find its Object subject end principle Act and measure which will all fall under a more particular consideration in the following propositions The Object of predominant love to the world 1. Prop. To love the world is to affect some private particular inferiour Good for it self as the chiefest Good and last end This proposition states and specifies the proper formal Object of worldly love which is some private particular inferiour good loved for it self as the chiefest supreme good and last end Now the world may be constituted the chiefest good and last end two ways 1 Positively when it is loved for it self as a total supreme good unto which all things are referred 2 Negatively when though it be loved only as a partial good yet it is loved for it self and not referred to God either actually or habitually as the supreme good Such is the cursed love of many worldly professors who love the world only as a partial good yet so as they refer it not to God the supreme good and therefore may be said to love it for it self as their last end and chiefest good negatively though not positively This love to the world for it self as the last end and chiefest good is fully described by John in the verse following our text 1 John 2.16 For all that is in the world the lust of the flesh the lust of the eyes and the pride of life is not of the Father but it is of the world These words give much light and evidence to our text and present subject wherefore we shall a little insist on the explication of them And 1 We are to consider their rational connexion with the words precedent included in the particle For which gives us the genuine reason and cause why the love of the world is inconsistent with the Love of God namely because all that is in the world whether sensible Civil or Mental Goods so far as they are the fuel of Lusts are not of the Father but of the world 2 We are to observe here that John discoursing of worldly goods as the fuel of our Lust expresseth the things themselves by the lust in us He saith not Pleasures Riches Honours though these be the things he means but the Lust of these things because the poison and evil of these things comes not from the things themselves but from our lusts that run into and live upon them as our last end and choicest good And in this sense saith John they are not of the Father but of the World i. e. God never made or appointed these inferiour goods to be our last end chiefest Good or matter of fruition and satisfaction no it is the Lusts of worldly men that have put this Crown upon the Heads of Pleasures profits preferments c. Hence it naturally follows that all love to these lower goods for themselves as our Last end and chiefest Good is but Concupiscence or inordinate Lust For indeed what is Lust but desire to or fruition of the Creature for it self 3 We are to consider likewise the Distribution which John here makes of all that is in the world into the Lust of the Flesh the Lust of the eyes and the pride of Life This as they say is the worldly man's Trinity which he doth so much Idolize and Adore (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo in Decalog Philo the Jew who was greatly versed as well in the Grecian as Judaick learning makes all evil to consist in rhe Lust of Pleasures Riches or Glory which seems to answer to John's Distribution here For by the Lust of the flesh is usually understood Pleasures By the Lust of the Eyes Riches and by the Pride of Life Vain Glory or Honours We shall treat concisely of each as the Fuel of Worldly Love 1 To love the world is to Lust after the pleasures of the flesh as our last end or soveraign Good and so amiable for themselves And O! whâ—t a brutish piece of Lust is this And yet Lo how common even among those who would be accounted generous and noble Yea how many great Professors come under this condemnation For by the Lusts of the flesh we must understand all inordinate love to and delight in sensual pleasures of any kind be it in eating
which will one day be made good upon them and if they will not know what else they should yet let them know this that Because they are a people of no understanding therefore he that made them will not have mercy on them and he that formed them will shew them no favour Of Sabbath Sanctification Serm. VI. Isaiah 58.13 14. If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath a delight the holy of the LORD honourable and shalt honour him not doing thine own wayes nor finding thine own pleasure nor speaking thine own words Then shalt thou delight thy self in the LORD and I will cause thee to ride upon the high places of the earth and feed thee with the heritage of Jacob thy Father for the mouth of the LORD hath spoken it THese two verses contain a modell of Sabbath Sanctification The 13. v. contains the Duties enjoyned The 14. v. contains the priviledges annexed The Duties are set forth unto us 1. Negatively 2. Affirmatively The Negatively Duties are express't 1. Generally and Comprehensively 2. More particularly and distinctly The Generall in these words If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day Wherein there are three things 1. The thing forbidden i. e. The doing of our pleasures on the Sabbath God never appointed a Sabbath for the satisfaction of corrupt nature 2. The manner of doing or forbearing it and that is by turning away our foot from the Sabbath The meaning of which phrase may be 1. Either a turning away of our mind and affections from each objects to which corrupt will do strongly incline us The Affections are the feet of our souls Secondly Or an awful fear of trespassing upon the Sabbath for the satisfying of our carnal desires As men that are afraid of trespassing upon some great mans free-hold withdraw their foot and turn another way c. The Sabbath is Gods Free-hold of which God saith as once to Moses put thy shooes from off thy feet for the place whereon thou standest is holy ground When we are tempted to any thing unworthy of the Sabbath we should make a stop and turn away that we may not transgress 3. The third thing in the General is the reason why we should be so afraid of incroaching upon Sabbath-time implied in this clause upon my holy day Wherein are two considerations 1. It is holy time 2. It is Gods time To take holy time and bestow it upon our own lusts it is profaneness To take Gods time and bestow it upon the uses of the flesh it is sacriledge It is not fit to make sacred time to serve any but sacred uses This is the general inhibition Secondly The more particular and distinct inhibition followeth in the end of the verse Wherein Three things forbidden in the particular 1. We are forbidden the doing of our own ways It is an Hebraism as much as in our English going our own ways i. e. following our carnal and sinful courses pursuing our own corrupt and sensual inclination 2. We are forbidden the finding of our own pleasure which is the same forbidden in the General ut supra only with this difference that there as I conceive pleasure is taken more largely so whatsoever is pleasing to unregenerate nature and inclinations whether they be bodily labour or Carnal recreations profit or pleasures sports or the works of our Callings we must not find them that is we must be so far from making provision for the satisfying of the sensual Appetite that we must not so much as own them when we meet them we must not suffer our selves to be tempted or insnared by them we must be to them when we meet them as if we had neither eyes nor ears nor hands nor feet we must not desire them or have any thing to do with them 3. We are forbidden the speaking of our own words that is our own impertinent discourses worldly contrivances or in the Apostles language All filthiness Eph. 5.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and foolish talking and jesting or any thing that is not convenient Christians should not only consult what is lawful but what is decent and ornamental to the Sabbath None of these things must be so much as named on our days much less on Gods days Christians look to it you may profane the Sabbath by your Words as well as your Works and by vain words as well as by vile words But there is one thing further observable that is the note of appropriation viz. thine own thine own ways thine own pleasure thine own words thine own what is that Answ In opposition to Gods ways Gods pleasures Gods words thereby utterly excluding not only wicked ways and sinful pleasures and profane words whatsoever which are unlawful at all times but even all such ways pleasures words and thoughts also which are the words of the mind which relate to our own private concernments whether personal or domestical of a worldly and secular nature which though they may be lawful upon other days duly circumstantiated yet by no means to be allowed of on Gods day unless they fall under the general exception of Gods own indulgence namely Necessity and Charity of which I shall speak more largely hereafter In a word Nothing may be done or spoken but what is of a divine or Sabbath nature and tendency upon pain of forfeiting our part in the blessed priviledges following verse 14. and so much for the negative part of Sabbath Sanctification I come to the Affirmative And shalt call the Sabbath a delight the holy of the Lord Honourable and shalt honour him In these words also there be four branches or duties 1. We must call the Sabbath a delight 2. We must call it holy or the holy of the Lord. 3. We must call it honourable or glorious 4. We must not only call it honourable but must actually and really honour It or Him by a suitable deportment 1. If we would sanctifie the Sabbath acceptably we must call the Sabbath a delight Call i. e. account it so calling it is an act of the judgment or appreciative faculty a Delight or as some render it thy delights we must reckon the Sabbath inter Delicias as is said of Jerusalem Lam. 1.7 she remembred all her pleasant things surely her Sabbaths were some of those pleasant things it is said Her enemies did mock at her Sabbaths I but she did mourn They were her delightful things whereupon her heart was And so they must be to us But we must also remember to take in with the Day all the Ordinances and religious services and Duties of the day They must not only be done spiritualy holily and Vniversally but they must be done with delight and complacency we must prefer them to our chiefest joy yea the very approach of the Sabbath should be our delight so have all the Saints and servants of God in all ages
Elders for the Churches they commended them to the Lord with prayer and fasting Acts 14.23 4. For Conquest over some eminent Temptation This may be the occasion of a private fast when a private person lies under it or of a more publick fast if the temptation reacheth further As Christ speaks of some kind of Devils that are not cast out but by Fasting and Prayer And the Rule may reach to Soul-temptations as well as bodily possessions whereof our Saviour there speaks But I hasten 4. I shall next speak of the concern that abstinence from food hath in the duties of a fast 1. That hereby the soul may be more fit for its operations Jejunium purgat mentem sâ—blevat sensum carnem spiritui subjicit concupiscentiae nebulas dispergit as Austin speaks of it Tom. 10. Ser. 230. de Temp. the pampering and feeding the body is usually injurious to the free exercise of the soul And therefore the chastening it with due fasting may befriend the soul therein especially in such exercises wherein the soul is to have least communion with the body As the body ought not to be robbed for the serving of God of that which is necessary for it for God hates robbery for sacrifice so by undue providing for it we may rob the soul and rob God of that service which it ought to perform unto him The body is call'd by Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or bruta pars hominis the brute part of man And a brute is not so fit for man's service if he be kept either at too high or too low a rate nec suprà negotium nec infrâ negotium sed par negotio is a good rule for the body to be treated by and as Aquinas speaks abstinence from food upon a solemn fast is requisit ob elevationem mentis for the elevation of the mind that it may get loose from the sensitive part and so more freely ascend to things above As the Apostle kept his body in subjection that he might with more freedom run the race to obtain the Crown that is incorruptible 1 Cor. 9.26 27. Severity to the body may in some cases be mercy to the soul As David chastened his soul with fasting Psal 69.10 It was its sensitive part he immediately chastned that the rational and intellectual part might be more vigorous and active 2. In this bodily abstinence there is something of a self-judging in it for by abstaining for a while we judg our selves unworthy of returning to such refreshings and comforts of nature at all We are by abstaining from food to reckon our selves unworthy of it 3. By it we also express our sympathy with the Churches sufferings I mean in those fasts that are kept upon that account And nature seems to teach men this as when David would have had Vriah go to his own house when he was come from the Camp 2 Sam. 11.11 he answered The Ark and Israel and Judah are incamped in the open field shall I thou go to my house and eat and drink c. As by eating and drinking we express our gladness so by abstaining we properly express our sorrow and sympathy with others suffering Whiles David's child lay sick he fasted and would eat nothing but when the child was dead 2 Sam. 12.20 he then would declare his shaking off his sorrow by calling for food and eating 5. Lastly I shall speak of the abuse of a religious fast And this great Ordinance is several ways abused 1. There is a Pharisaical abuse of it by ostentation When men fast to put on a disguise of extraordinary devotion and sanctity as the Pharisees did thus and by disfiguring their faces and counterfeiting a solemn and dejected countenance and by mortified habits c. did seek to gain the reputation of extraordinary holiness among the people As the Pharisee in the parable among other things boasted of his often fasting I fast twice a week Strict piety hath such a real value in it that some that have it not yet will pretend to it as thinking to advance their reputation by it 1 Kings 21. 2. There is a mischievous abuse of it if I may so express it when mens hearts are full of malice mischief and cruelty and will hide it under the disguise of a religious fast As Jezebel when she was designing against Naboth's vineyard and life also she proclaims a fast and those Jews that are reproved Isaiah 58. they fasted and fasted but it was for strife and debate and to smite with the fist of wickedness They opprest the poor laid heavy yokes upon their necks and ruined them by their cruelties and yet were very zealous fasters as our Saviour speaks of the Pharisees who made long prayers for a pretence while they were devouring widows houses Math. 23.14 3. There is a formal abuse of it when men have not such sinful ends as I mentioned but yet rest in the externals of the day and care not to reach the spiritual part of the duty They go along with the several duties of the day but deest aliquid intùs there is that wanting within that is the proper work of the day They sit before God as his people as if they were humbling themselves before him 1 Cor. 11. but there is nothing in their hearts that answers before God to the outward shew they make before men Religious duties according to Scripture-language are not done if not done aright so that as the Apostle tells the Corinthians This is not to eat the Lord's supper because they did not eat aright so when men are formal in fasting this is not keeping a fast 4. There is a Popish abuse of it 1. By groundless fasting as on the vespers of their Saints days and their Quadragesima's fasting the holy time of Lent in imitation of Christ's fasting in the wilderness which was miraculous and so not imitable 2. By making fasting meritorious and that which is part of satisfactory pennance for the expiation of sin as Aquinas speaks expresly fasting is to be used ad satisfaciendum pro peccatis to make satisfaction for sin 3. By their prohibition of certain meats which God hath commanded to be received with thanksgiving and yet allowing others in their room Aquin. 22. Q. 147. Art 1. They forbid Carnes ova lacticinia but all sorts of fish and other viâ—nds and junkets are allowed Aquin. 22. Q. 148. Art 8. which are as inconsistent with the abstinence of a true fast as those that their Church prohibits but yet they have the salve of a dispensation in such cases and if men will open their purses they may gratifie their palats 5. Lastly fasting may be abused by too frequent use especially publick fasts It is an extraordinary duty and therefore not to be practised upon ordinary occasions The too ordinary use of it may take off from the reverence and solemnity of the duty We find the several publick fasts upon record in
Luke 6.12 But such as are fill'd with impertinent multiplications of vain words and have neither holy reasonings nor spiritual and warm affections and yet think to be heard for their much speaking Qu. But can God be moved by our arguments or affected with our troubles He is the unchangeable God and dwells in the inaccessible light James 1.17 There 's no variableness or shadow of turning A metaphor from the fixed stars which admit no parallax Kepler Astron l. 4. p. 495. Fran. 1635 c. Argol Tab. p. 72. and therefore Astronomers cannot demonstrate their magnitude for our eyes or instruments can yet give no intelligence of any increase or diminution of their diameter or light Ans Those holy motions upon the hearts of Saints in prayer are the fruits of the unchangeable decrees of his love to them and the appointed ushers of mercy God graciously determines to give a praying arguing warm affectionate frame as the prodromus and forerunner of a decreed mercy That 's the reason that carnal men can enjoy no such mercies because they pour out no such prayers Jer. 29 10 12. Isa 45.1 2 4.11 19. The spirit of prayer prognosticates mercy ensuing Wherefore vvhen the Lord by Jeremy foretold the end of the Captivity he also pre-signifies the prayers that should open the gates of Babylon Cyrus vvas prophesied of to do his vvork for Jacob his servants sake and Israel his elect but yet they must ask him concerning those things to come and they should not seek him in vain The glory of the latter days in the return of Israel is foretold by Ezekiel Ezek. 36.24 37 Rev. 21.12 17 20. but yet then the Lord will be enquired of by the house of Israel to do it for them The Coming of Christ is promised by himself but yet the Spirit and bride say come and he that heareth must say come and vvhen Christ saies he vvill come quickly Even so come Lord Jesus Divine grace kindles these ardent affections vvhen the mercies promised are upon the wing Gerson T. 2. K K. 3 6. Prayer is that intelligible chain as Dionysius calls it that draws the souls up to God and the mercy down to us or like the Cable that draws the ship to land though the shoar it self remain unmoveable Prayer has its kindlings from heaven 2 Chron. 7.1 like the ancient sacrifices that vvere inflam'd vvith celestial fire 6. Submission to the allwise and holy Will of God This is the great benefit of a Saint's communion with the spirit that he maketh intercession for them according to the Will of God Rom. 8.27 When promised mercies are revealed in more absolute terms the sanctified Will concenters with the Will of God When vve pray for holiness there 's a concurrence with the Divine Will 1 Thess 4.3 Rom. 12.1 2. For this is the Will of God even your sanctification When we pray that our bodies may be presented a living sacrifice acceptable to God vve then prove vvhat is that good acceptable and perfect Will of God But I speak here as to outward mercies and enjoyments and the gradualities or degrees of graces and spiritual mercies But as to substance of spiritual mercies the pomises in such cases run freely as if in any place there seem to lye any limitations or conditions those very conditions are otherwhere graciously promised to be vvrought in us In the Covenant of grace God does his part and ours too As when God commands us to pray in one place he promises in another place (a) Zec. 20.10 to pour out upon us a Spirit of grace and supplication God commands us to repent and (b) Ezek 14.6 turn unto him In another place (c) Lam. 5.21 Jer. 31.18 Turn thou me and I shall be turned for thou art the Lord my God and again turn thou us unto thee O Lord and we shall be turned (d) Ezr. 18.31 make you a new heart and a new spirit otherwhere (e) Ezek. 36.26 27. A new heart will I give you and a new spirit will I put within you c. and cause you to walk in my statutes that (f) Col. 1.9 10. ye might walk unto all pleasing says Paul for this cause I cease not to pray for you c. that he would (g) Heb. 11.21 work in you that which is well-pleasing in his sight Work out your salvation (h) Phil. 2.12 13. for it is God that worketh in you to will and to do of his good pleasure Precepts promises and prayer are connext like so many golden links to excite encourage and assist the soul in spiritual duties But in other cases as to temporal and temporary mercies let all thy desires in prayer be formed with submission guided by his counsel and prostrate at his feet and acted by a faith suitable to the promises of outward blessings and then it shall be unto thee (i) Mat. 15 28. Gerson T. 2. even as thou wilt He said well cardo desideriorum sit voluntas Dei exaudiat pete cardinem Let all thy desires as to temporals turn upon the hinge of the divine good pleasure That man shall have his own Will that resolves to make God's Will his God will certainly bestow that which is for the good of his people Psal 34.18 and 84.11 Math. 7.11 Rom. 8.28 One great point of our mortification lies in this to have our Wills melted into God's and 't is a great token of spiritual growth when not only content but joyful to see our Wills crost that his may be done We pray that his Kingdom may come let it appear by sincere prayer that his Will may be done When our Wills are sacrificed in the flames of holy prayer vve many times receive choicer things then we ask expresly 'T was a good saying non dat quod volumus ut det quod malimus God many times grants not what we will in the present prayers that he may bestow what we had rather have when we have the prayer more graciously answered than we petitioned we know not how to pray as we ought but the spirit helps us out with groans that secretly hint a correction of our wills and spirit in prayer Rom. 8.26 In great anxieties and pinching troubles nature dictates strong groans for relief but sustaining grace Heb. 12.10 and participation of divine holiness mortification from earthly comforts excitation of the soul to long for heaven being gradually weaned from the Wormwood-breasts of these sublunary transient and unsatisfying pleasures and the timeing of our hearts for the seasons wherein God will time his deliverances are sweeter mercies than the present return of a prayer for an outward good into our bosoms What truly holy person would lose that light of God's countenance Psal 4.6 7. which he enjoyed by glimpses in a cloudy day for a little corn and wine Thou hast put more gladness into my heart says David Nay in many cases
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
then follows song and praise This streams from the sense of divine love and love is the fountain of thankfulness and of all spritely and vigorous services that prayer that does not end in chearful obedience is called by Cyprian â—e Orat. p. â—7 oratio sterilis and preces nudae barren and unfruitful naked and without ornament and so we may glance upon the expression of holy James the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5.16 a working prayer within will be working without and demonstrate the labour of love 2. Obs The principal subject-matter of prayer the mark the white that the arrow of prayer is shot at the scope it aims at there 's usually some special sin unconquer'd some untamed corruption some defect some pressing strait that drives the soul to prayer and is the main burden of the spirit take notice how such a sin withers or such a grace flourishes or such a need supplied upon the opening our hearts in prayer Watch unto prayer Eph. 6.18 watch to perform it and then to expound the voice of the divine oracle and to know that ye are successful Cry to thy soul by vvay of holy soliloquy Watchman Isa 21.11 what of the night 3. Obs Ensuing providences Set a vigilant eye upon succeeding passages examine them as they pass before thee set a wakeful centinel at the posts of vvisdom His name is near his wondrous works declare His name of truth Psal 75 1. his glorious title of hearing prayers When prayer is gone up by the help of the spirit mark hovv all things work together for good Rom. 8.28 v. 27. Isa 58.9 11. and note the connexion there the working of things together follows the intercession of the Spirit for all Saints God is pleased often to speak so clearly by his vvorks as if he said here I am I will guide thee continually and thou shalt be like a watered garden whose waters fail not Secret promises animate prayer and open providences expound it Isa 45 4 11 19. Cyrus was promised to come against Babylon for the Churches sake But Israel must ask it of God and they had a vvord for it that they should not seek his face in vain Psal 107.19 20. and then follows Babylon's fall in the succeeding chapters When we cry unto the Lord in trouble he sends his vvord of command and heals us There 's a set time of mercy a time of life when Abraham had prayed for a son the Lord told him Gen. 15.2 18.10.14 Esth 4.16 6.1 Psal 3.4.5 Eliezer Gen. 24.15 at the time appointed I 'le return In a great extremity after the solemn fast of three days by the Jews in Shushan and the Queen in her Palace on the fourth day at night the King could not sleep and must hear the Chronicles of Persia read and then follows Haman's ruine Prayer has a strange vertue to give quiet sleep sometimes to a David and sometimes a waking pillow for the good of the Church When Jacob had done wrestling and the Angel gone at the springing of the morning then the good man saw the Angel of God's presence in the face of Esau Sometimes providence is not so quick Rev 6.11 the Martyr's prayer as to compleat answer is deferred for a season but long white robes are given to every one a triumphant frame of spirit and told they should wait but a little season till divine justice should work out the issue of prayer the thunder upon God's enemies comes out of the temple the judgments roar out of Zion Rev. 11.19 Joel 3.16 the place of divine audience but the means and methods and times of God's working are various such as we little forethink Submit all to his infinite wisdom prescribe not but observe the Embroidery of Providence its difficult to spell its characters sometimes but 't is rare employment (d) Isa 64.5 Psal 111 2â— Eccl. 3.11 2 Sam. 23.4 His vvorks are searcht into by such as delight in his providences for all things are beautiful in his season 4. Mark thy following communion vvith God Inward answers make the soul veget and lively like plants after the shining of the Sun upon rain lift up their heads and shoot forth their flowers A Saint in favour does all with delight Isa 61.3 Answer of prayer is like oil to the spirits and beauty for ashes The sackcloth of mournful fasting is turned to a wedding garment He grows more free and yet humbly familiar vvith heaven This is one I vvould wish you to pick acquaintance vvith that can come and have what (h) Joh. 16 23. Gen. 20.7 he vvill at Court. As the Lord once told a King by night that Abraham was a Prophet and vvould pray for him he vvas acquainted vvith the King of heaven O blessed person I hope there 's many such among you vvhose life is a continued prayer Psal 109.4 As David that gave himself to prayer Heb. But I prayer he 's all over prayer prays at rising prays at lying down prays as he walks he 's always ready for prayer like a prime favourit at Court that has the golden key to the privy stairs and can vvake his Prince by night Christians there are such whatever the besotted profane world dreams vvho are ready for spiritual ascents at all seasons besides the frequency of set communions His wings never vveary his willing spirit is flying continually and makes God the rock of his dwelling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into which he may upon all assaults have holy retirements Psal 71.3 But so much for the main Question with its branches There be many particular queries of some weight that may attend the princ pal subject and such I shall briefly reply to as Qu 1. What 's the proper time for secret prayer Ans Various providences different temperaments and frames of spirit motions from heaven opportunities dictate variously Some find it best at even others in the night when all is silent others at morning when the spirits are freshest I think with respect to others that conscientious prudence must guide in such cases when others are retired and the spirit in the best frame for communion Qu. 2. How often should we pray in secret Ans If we consult Scripture-president we find David at prayer in the morning our blessed Lord early before day in the morning Psal 5.3 Mark 1.35 Chrys in Psal 5. p. 542 Etim Mat. 14 23. Gen. 24.63 Psal 55.17 Dâ—n 6 10. Psal 119.164 Chrysostom advises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. wash thy soul before thy body for as the face and hands are cleansed by water so is the soul by prayer At another time our Lord went to secret prayer in the even and Isaac went to prayer in the eventide David and Daniel pray'd three times a day and once 't is mentioned that David said seven times a day will I praise thee that is very often Such cases may happen that
carelesness and sloth provoke him while we kneel before him Thus Job prepared his houshold Solennis erat apud Ethnicos mos lâ—vandi manus ante sacrificandum â—ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem ac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 grâ—vamina 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 *
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 i◠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 〈◊〉 greater than all the instituted means of them as such therefore 〈◊〉 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
and therefore the Blessing is null and moreover what the meaning of this Providence is that my Brother should come forth against me in this hostile manner I knovv not Wherefore I humbly beg thy Blessing and the confirmation of that Title vvhich hath so great an error in it Thus God brought an old reckoning to his remembrance in an evil day and set it on his conscience and put him to repent and mourn for he wept and made supplication to the Angel Hos 12.4 He came not off so easily but was fain to vvrestle hard all night to lose his rest and to struggle and sweat and pray and vveep and shed many a tear and to go halting aftervvard upon his Thigh unto his dying day Take heed therefore of old Reckonings undischarged look back and consider hovv it hath been and omit not a day vvithout revievving your Actions and Repentings I say as duly as the day determineth let not the Sun go dovvn upon any guilt contracted that so your sins may be blotted out when the times of refreshing shall come from the presence of the Lord and exercise your self to have always a Conscience void of offence towards God and men and this vvill the better prepare you for the coming of Jesus Christ both by Death and Judgment Fifthly Be much in the exercise of Goodness Mercy and works of Liberality towards Christ in his needy Members according to your opportunity and power For though you shall be saved by your Faith yet you shall be judged according to your Works And it greatly concerneth us to be laborious in that Service upon vvhich the judgment shall pass at Christ's appearance Mat. 25.35 36. Call your self therefore to an account what you have done in this way for Christ as how you have fed cloathed visited relieved him in his Members here on earth And if this were more considered such as profess to Christ would be more active for him in ought wherein they might be more serviceable to him but when we see but little activity in the exercise of this Grace we may well fear there is but little Oil in the Vessel for rich anointings will make men agile and ready for every good work inasmuch as the fruit of the Spirit is in all goodness and they that hope for eternal Life when Christ shall come by Death and Judgment must seek for Glory Honour and Immortality not only in well-doing but in continuance in it Beware of Omissions and among others of this great duty The Judgment will reach unto all sins In the Narrative of his Life and Death and to omissions in a special manner Mat. 25.37 38. For which that learned and holy Vsher was humbled upon his death-bed The Nobleman hath put a Pound into your hand saying Occupy till I come yea he hath given you many Pounds in a literal sense with which you must trade as well as with the Talents of your Parts and Gifts of Grace And I know you would be glad to find Mercy with Onesiphorus in the day of Christ Remember therefore Blessed are the merciful for they shall obtain mercy Mat. 5.7 But He shall have judgment without mercy who hath shewed no mercy whereas mercy rejoyceth against judgment A merciful man is so far from fearing judgment at Christ's coming that he rather rejoyceth at the thoughts of it Sixthly Exercise diligence and faithfulness in your particular Calling For when Christ speaketh of his Coming saith he Be ye ready for in such an hour as ye think not the Son of man cometh What followeth Who then is a faithful and wise servant whom his Lord hath made Ruler over his houshold to give them meat in due season Blessed is that servant whom his Lord when he cometh shall find so doing Mat. 24.44 45 46. When Christ was speaking to this Point saith Peter Lord speakest thou this Parable to us or even unto all Luke 12.41 Truly Christ spake it unto all though in a special manner to such as Peter for Christ will have an account how every one of us have managed our particular Callings But they that are Stewards in the House of God which is his Church have a very great account to give and it is required of them in a special manner that a man be found faithful and of all Christ's servants his Stewards have most to answer for that if a dispensation of the Gospel and the care of souls were not committed to them he that understandeth the weight of Stewardship would dread to undertake it but a necessity is laid upon them and wo unto them if they Preach not the Gospel It is said of Calvin that when Nature began to decline in him Melch. Adam in vit Calv. and the symptoms of a dying man appeared on him he would be diligent at his Studies from which his friends disswading him saith he Nunquid me Dominus inveniet otiosum Shall my Master find me idle Let such therefore and all be diligent and faithful in their respective place and employments And indeed every man is a Steward more or less You know what the Master saith of the slothful Servant Take him and cast him into outer darkness there shall be weeping and gnashing of teeth Such slothful servants shall be under the tribute of eternal pains Prov. 12.24 when the good and faithful Servant shall be made ruler over many things and enter into the joy of his Lord Mat. 25.23 Would you stand before Christ at his coming Oh dread Idleness and unfaithfulness in your Callings as you desire to be sound of him in peace at his appearance Fill up your days with Duty and give your time to him who gave it to you Paul was a great lover of Christ and his Appearance and who more abundant in his Labours for him For he had the Conscience of his indefatigable industry and fidelity in his work for his Master Saith he I have fought a good fight I have finished my course I have kept the Faith 2 Tim 4.7 8. He meaneth especially his military faith and oath in fighting a good fight for Christ And wherefore do we hear him groaning so earnestly desiring to be cloathed upon with his house which is from Heaven It was because he laboured ambitiously that whether present or absent he might be accepted of him For saith he We must all appear before the Judgment-Seat of Christ that every one might receive the things done in his body according to that he hath done whether it be good or bad 2 Cor. 5 2. with 9.10 Lastly That I might not multiply particulars let me add what Christ hath joined together Sobriety Watchfulness and Prayer Luk. 21 34.36 And therefore take heed to your selves lest at any time your hearts be overcharged with surfetting and drunkenness and cares of this Life and that Day come upon you unawares Gird up therefore the loins of your minds be sober and hope to the end for the Grace that is to be brought
unto you at the revelation of Jesus Christ for we are dead and our life is hid with Christ in God and when Christ who is our Life shall appear then shall we appear in Glory with him Mortifie therefore your earthly Members Fornication Vncleanness inordinate Affections evil Concupiscence and Covetousness which is Idolatry You must not only deny all visible gross ungodliness which even the very Sons of Morality will decline and decay but also all worldly lusts and their secret operations living soberly righteously and godly in this present world looking for that blessed hope and glorious appearance of the great God and our Saviour Jesus Christ Take heed of slumbring in these secret lusts for ye are children of the light and of the day and therefore take heed that you sleep not as others do but watch and be sober for they that sleep sleep in the night and they that are drunk are drunk in the night but let us who are of the day be sober putting on the Breast plate of Faith and Love and for an Helmet the hope of salvation watching and praying always that ye may be accounted worthy to escape those things which shall befall the foolish Virgins and that ye may stand before the Son of man who is coming with ten thousand of his Saints to execute Judgment upon all and therefore be sober and watch unto Prayer seeing the end of all things is at hand and look well to your Lamps which are your Watch-lights that they burn brightly in this World's Midnight and pray particularly for daily supplies of Oil and sincerity in all your Actions and Duties both to God and man never omitting to beg for Death-bed-Grace that so you may live and die to the honour of your Bridegroom And as for this present World use it as if you used it not and have no more to do with it than bare need requireth And set your Hearts and Houses and all your civil secular Affairs in order having your conversations in Heaven whence you look for Christ the Saviour And thus walking with God in the exercise of these gifts of Grace when we come to dye we shall change our places only but not our company And let none of you behold Death at a distance nor have it seldom in your thoughts but daily in your eye that you may not fear it when it cometh A Lion is not terrible to his Keeper that seeth him every day You must frequently converse with God Christ Death and Judgment For when Christ speaketh of his coming to Judgment he so expresseth it as if he were to come in their time to whom he spake it Matth. 24 42. Mark 13.33.35 36 37. Luke 21.34 35 36. And so indeed he did for he comes to every man at the hour of his Dissolution And we are his Agents or Factors in a foreign Land and how soon he may remind us home and call us to an Account we know not Say not therefore My Lord delayeth his coming lest we are thereby rocked into a midnight sleep and scared with a midnight-cry of Behold the Bridegroom cometh go ye out to meet him I shall not detain you much longer You have heard what those Graces are which are chiefly to be exercised in order to an actual preparation for the coming of Christ by Death and Judgment I now commend them to your daily exercise and for your encouragement therein shall leave a few Considerations with you and conclude First That the Door of eternal Rest and Glory shall stand open for you at Christ's coming to you by Death Why 1. Because you are ready and they that are ready go in with the Bridegroom God hath made you meet to be partakers of the inheritance with the Saints in light Col. 1.12 and hath wrought you for the self same thing 2 Cor. 5.5 You are a Vessel of Mercy prepared for Glory Rom. 9.23 2. You admitted Christ into the door of your hearts when there he stood and knocked Rev. 3.20 3. You had your conversation in Heaven whilst you lived here on earth It was your Father's house where you used daily to converse the doors whereof shall open to you at your Death Secondly Consider the place into which you shall be admitted for the wise Virgins shall enter into the King's Palace Psal 45.14 15. into Paradise the third Heavens your Father's House a City that hath foundations whose Builder and Maker is God Heb. 11.10 A magnificent Structure surely that hath such a Builder and Maker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hath built the City most artificially and curiously and for publick shew as the original words do import Such a City it is yea a Kingdom prepared for you from the foundation of the world Mat. 25 34. The first hansel of God's workmanship Gen. 1.1 This is the place whither you shall enter Thirdly You shall enter thither with the Bridegroom even our Lord Jesus Christ and this is heaven enough viz. to be where Christ is Luke 23.42 43. John 14.3 17.24 Phil. 1.23 1 Thess 4.17 Heaven is described by being with Christ And when Christ shall descend from heaven with a shout to judge the world if all the Saints suppose should not descend with him but any of them be left behind what an alteration would they find in heaven whereas all of them going with Christ it is all one as if they were still in heaven with him You know Paul was caught up into the third heavens and yet when he comes to describe heaven and the Saints everlasting happiness there he calls it being for ever with Christ for this is a comprehensive expression How so 1. If the Saints shall be with Christ then shall they be exempt from all troubles and trials these fall off from them like Elijah's Mantle when he went to heaven There is now a glorious door of partition between these and them they are all excluded viz. Sin Sorrow Afflictions Reproaches Necessities Persecutions Poverty Sickness Pain Death Curse wicked men and Devils you shall never be troubled with these any more 2. If they enter in with Christ they shall enjoy the Father in him John 20.17 and be filled with the Holy Ghost from them both and thereby with unspeakable consolations and the fulness of God and they shall live for ever in the immediate contemplation and vision and fruition of one God in three persons and be replenished to the brim with eternal love from them and to them 3. You shall enjoy the fellowship of an innumerable company of Angels and shall then know who they are and love them entirely and be as intimately beloved of them though now in your present state you cannot bear the presence of one of them 4. You shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven and enjoy communion with the Spirits of just men made perfect Heb. 12.23 All this followeth from your entrance into Heaven with Christ Fourthly Consider that you shall enter into Heaven with Christ the Bridegroom and therefore to be married to him And hence again it will follow 1. That there will be the nearest relation possible between Christ and you for you shall be one conjugally for ever with him You are one with him mystically and matrimonially who is one with the Father essentially 2. You shall be invested with unutterable Glory seeing it is a Marriage-time wherein the Bridegroom and Bride shall shine in the richest Attire and Embroidery that is in all the Wardrobe of Heaven Christ and the Saints shall wear the very same Glory John 17.22 3. There shall be unconceivable Love Joy Delight and Complacency between the Bridegrom and the Bride and as the Bridegroom rejoyceth over the Bride so shall the Lord Jesus rejoyce over his Spouse O there will be a most glorious delightful loving sweet familiarity and conjugal rejoycing between Christ Jesus and the Saints Marriage-joy upon earth is usually great what then will that be in heaven when shall be fulfilled thâ—â— which Christ spake at his last Supper I will not drink of the fruit of the Vine until the day that I drink it new with you in my Father's Kingdom Mat. 26.29 Where by fruit of the Vine we understand Wine which maketh glad the heart of man Psal 104 15. and causeth it to rejoyce and shadoweth out the Love of Christ and Joys of Heaven to us Cant. 1.2 4. And by New we understand other Mark 16.17 with Acts 2.4 in the Original So that in this Marriage there shall be new i. e. other yea othergess wine viz. Love Joy and Rejoycing than there is in the Lord's Supper For Christ who kept the best wine to the last at the Marriage in Cana in Galilee will surely do so at his own Marriage at the last day 4. This Marriage is not on Earth but in Heaven and therefore it shall never dissolve as Marriages on Earth do but continue unto Eternity O how will the Holy Angels rejoice and sing at this Marriage For they that sang at the Birth of Christ when he lay in the Manger will sing to the purpose at his Marriage when he sitteth upon his Throne in the highest Glory Now the consideration of these things is greatly inducing to be very studious in actual preparations for the coming of Christ Be ye therefore much in the exercise of Faith Hope Love Repentance Goodness Mercy and works of Bounty Diligence and Faithfulness in your Callings Sobriety Watchfulness and Prayer that so at last you may have an entrance ministred unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ And now Brethren Abide in him that when he shall appear you may have confidence and not be ashamed before him at his coming but lift up your heads with joy unspeakable and full of Glory Hear wisdom therefore and receive instruction that you may be wise in the latter end And God himself and our Father and our Lord Jesus Christ make you to encrease in all these Preparatory Graces to the end that he may establish your hearts unblameable in Holiness before God even our Father at the coming of our Lord Jesus Christ with all his Saints And now Grace be with all them that love him in sincerity Amen FINIS