godly Son of a wicked Father is more honourable than they Your ancestors are but of the common stock of sinful Adam and your great friends may possibly become your enemies and it is little that the greatest of them can do for you if God be not your friend 7. Is it your learning or wisdom or ability for speech or action that you are proud of Remember that the Devils and many that are now in Hell have far exceeded you in these And that the wiser you are indeed the humbler you will be and by pride you confute your ostentation of your wisdom Achitophels wisdom which saveth not the owner from perdition is little cause of glorying Ier. 8. 8 9. There were men that boasted of their wisdom even in the Law of God who yet were ashamed and dismayed for they rejected the Word of the Lord and then what wisdom could there be in them Therefore thus saith the Lord Let not the wise man glory in his wisdom nor let the mighty man glory in his might let not the rich man glory in his riches but let him that gloryeth glory in this that he understandeth and knoweth me that I am the Lord which exercise loving kindness judgement and righteousness in the earth for in these do I delight saith the Lord Jer. 9. 23 24. Those were not unlearned of whom Paul speaketh 1 Cor. 1. 20. Where is the Wise Where is the Scribe Where is the Disputer of this world Hath not God made foolish the wisdom of this world 8. Is it success in Wars or great undertakings that you are proud of But by whose strength did you perform it And how unhappy a success is that which hindreth your success in the work of your salvation And how many have been brought down again to shame that have been lifted up in pride of their successes 9. Is it the applause of men that proclaim your excellency that you are proud of Alas how poor a portion is the breath of man And how mutable are your applauders that perhaps the next day will turn their tunes and as much reproach you Will you be proud of Praise when it is the Devils whistle purposely to entice you into this pernicious snare that he may destroy you It is a danger to be feared for it destroyeth many but not a benefit much to be rejoyced in much less to be proud of for few are the better for it Titles and applause increase not real worth and vertue but puff up many with a mortal tympanie 10. Is it your grace and goodness or eminency in Religion that you are proud of This is most absurd when predominant Pride is a certain sign that you have no saving grace at all and so are proud of what you have not And if you have it so far as you are proud of it you abuse it contradict it and destroy it For Pride is to Grace what the Plague or Consumption is to Health It is Novices that have least grace and knowledge that are aptest to be puft up with Pride and thereby to fall into the condemnation of the Devil 1 Tim. 3. 6. that is into the like punishment for the like sin When the Pot boyleth over that which was in it is lost in the fire Rise not too high in the esteem of your grace lest you rise to the loss of it Be not high-minded but fear Rom. 11. 20. When you think you stand take heed lest you fall 1 Cor. 10. 12. § 98. Direct 17. Look to the nature and tendency of every Grace and Ordinance and Duty and use them diligently for they all tend to the destruction of Pride Knowledge discerneth the folly and pernicious tendency of Pride and abundant matter for Humiliation Faith is the casting off our pride and going with empty hungry souls to Christ for mercy and supply It sheweth us the most powerful sight in the world for the humbling of a soul even a Crucified Christ and a most Holy God and a glorified society of humble souls and a dreadful judgement and damnation for the proud I might shew you the same of every grace and duty but for being tedious § 99. Direct 18. Look to the humbling Iudgements of God on your selves and others and turn them Direct 18. all against your Pride You will sure think it an unsuitable and unseasonable thing for the calamitous to be proud Are you not oft complaining of one thing or other upon your consciences your bodies your estates your names your relations or friends and yet will you be proud while you complain If the Judgements that have already befallen you humble you not it God love you and will save you you may expect you should feel more and the load should be increased till it make you sâ—oop O miserable obstinate sinners that can groan with sickness and yet be proud and murmur under want and yet be proud and daily crossed by one or other and yet be proud yea and tormented with fears of Gods displeasure and yet be proud Have not all the Wars and blood and ruines that have befallâ—n us in these Kingdoms been yet enough to take down pride Many 〈…〉 bling sights we have seen and many humbling stripes we have felt and yet are we not humbled We have seen houses râ—bbâ—d and Towns fired and the Countrey pillaged and the blood of many thousands shed and their carkasses scattered about the fields and yet are we not humbled If we were proud of our Riches they have been taken from us If proud of our buildings they have been tuâ—â—ed into ruinous heaps If we have been proud of our Government and the Fame and Glory of our Countrâ—y we have seen how our sins have pulled down our Government dishonoured our Rulers and blâ—mished our Glory and turned it into shame and yet are we not humbled If you lived in a house infected with the Plague and had buried Father and Mother and Brothers and Sisters and but a very few were left alive expecting when their turn came next if these few were not humbled would you not think them blind and sottish persons Do you yet look high and conâ—end for preheminâ—nce and look for honour and envy others and desire to domineer and have your will and way and set out your selves in the neatest dress Must you have sharper stripes before you will be humbled Must greater injuries and violences and losses and fears and reproaches be the means Why will you choose so painful a remedy by frustrating the easier If it must be so the 〈…〉 ment shall shortly come yet nearer to thee It shall either strip thee of the rest or cover theâ— with shame or lay thee in pain upon thy Couch where thy head shall ake and thy heart be sick and thy bâ—dâ— weaâ—y and thou shalt pant and gasp for breath Wilt thou then be proud and câ—â—â—â—â—l for honour When thou expectest hourly when thy proud and guilty soul shall be turned out of tâ—y body
and all the secrets of the heart Psalm 44. 21. 94. 11. Known unto God are all his works from the beginning of the world Acts 15. 18. His understanding is infinite Psalm 147. 5. What praise doth that Goodness and Mercy deserve which is diffused throughout all the world and is the life and hope and happiness of men and Angels His Mercy is Great unto the Heavens and his Truth unto the Clouds Psalm 57. 10. O how great is his Goodness to them that fear him Psalm 31. 10. and therefore how great should be his Praise Who can utter the mighty acts of the Lord and who can shew forth all his Praise Psalm 106. 2. For great is the Glory of the Lord Psalm 138. 5. § 15. 2. It is the end of all Gods wondrous works and especially the end which man was made for that all things else might Praise him Objectively and men and Angels in estimation and expression that his Glorious excellency might be visible in his works and be admired and extolled by the rational creature For this all things were created and are continued For this we have our understanding and our speech This is the fruit that God expecteth from all his works Deny him this and you are guilty of frustrating the whole creation as much as in you lieth You would have the Sun to shine in vain and the Heavens and Earth to stand in vain and man and all things to live in vain if you would not have God have the praiâ—e and Glory of his works Therefore Sun and Moon and Starrs and Firmament are called on to Praise the Lord Psalm 148. 2 3 4. as they are the matter for which he must by us be praised O praise him therefore for his mighty acts Praise him according to his excellent greatness Psalm 150. 2. O that men would praise the Lord for his Goodness and declare his wondrous works for the children of men Psalm 107. 8 c. Yea it is the end of Christ in the Redemption of the world and in saving his elect that God might in the Church in Earth and Heaven have the praise and glory of his grace Ephes. 1. 6 12 14. By him therefore let us offer the sacrifice of praise to God continually that iâ— the fruit of our lips giving thanks to his name Heb. 13. 15. And let the redeemed of the Lord say that his mercy endureth for ever Psalm 107. 2. For this all his Saints are a chosen generation a royal priesthood a holy nation a peculiar people that they should shew forth the praises of him that hath called them out of darkness into his marvellous light 1 Pet. 2. 5 9. § 16. 3. The Praise of God is the highest and noblest work in it self 1. It hath the highest object even the glorious excellencies of God Thanksgiving is somewhat lower as having more respect to our selves and the Benefits received But Praise is terminated directly on the perfections of God himself 2. It is that work that is most immediately neerest on God as he is Our end And as the end as such is better than all the means set together as such so are the final duties about the end greater than all the mediate duties 3. It is the work of the most excellent creatures of God the holy Angels They proclaimed the coming of Christ by way of Praise Luke 2. 13 14. Glory to God in the highest on earth peace Good-will towards men Psalm 103. 20. 148. 2. And as we must be equal to the Angels it must be in equal Praising God or else it will not be in equality of Glory 4. It is the work of Heaven the place and state of all perfection And that is best and highest which is nearest Heaven Where they rest not day nor night saying Holy Holy Holy Lord God Allmighty which was and is and is to come Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created Rev. 4. 8. 10. Rev. 19. 5. A voice came out of the throne saying Praise our God all ye his servants and ye that fear him both small and great verse 6. And I heard as it were the voice of a great multitude and as the voice of many waters and as the voice of mighty thundrings saying Allelujah for the Lord God omnipotent reigneth Let us be glad and rejoyce and give honour to him for the marriage of the Lamb is come and his wife hath made herself ready § 17. 4. It beseemeth us and much concerneth us to learn and exercise that work which in Heaven we must do for ever and that is to Love and joyfully Praise the Lord. For earth is but the place of our apprentiship for Heaven The preparing works of mortifying repentance must in their place be done but only as subservient to these which we must ever do When we shall sing the new song before the Lamb Thou art worthy For thou wast slain and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation and hast made us Kings and Priests unto our God Rev. 5. 9 10. Therefore the Primitive Church of believers is described as most like to Heaven Luke 24. 53. with great joy they were continually in the Temple Praising and blessing God O Praise the Lord therefore in the congregations of the Saints Let Israel rejoyce in him that made him Let the children of Zion be joyful in their King Psalm 149. 1 2. Let the Saints be joyful in glory Let the high praises of God be in their mouths verse 5 6. § 18. 5. Though we are yet diseased sinners and in our warfare among enemies dangers and perplexities yet Praise is seasonable and suitable to our condition here as the greatest part of our duty which all the rest must but promote Pretend not that it is not fit for you because you are sinners and that humiliation only is suitable to your state For the design of your redemption the tenour of the Gospel and your own condition engage you to it Are they not engaged to Praise the Lord that are brought so near him to that end 1 Pet. 2 5. 9. that are reconciled to him To whom he hath given and forgiven so much 1 Tim. 1. 15. Tit. 3. 3 5. Psalm 103. 1 2 3. that have so many great and precious promises 2 Pet. 1. 4. that are the Temples of the Holy Ghost who dwelleth in them and sanctifieth them to God That have a Christ interâ—â—ding for them in the highest Rom. 8. 33 34. That are allways safe in the arms of Christ that are guarded by Angels and Devils and enemies forbidden to touch them further than their father sâ—eth necessary for their good That have the Lord for their God Psalm 33. 12. 4. 8. That have his Saints for their companions and helpers That have so many ordinances to help their souls And so
be ready to pour out to others and not be silent and lose his Time for want of matter or skill or zeal for in all these three your provision doth consist An ignorant empty person wants matter for his thoughts and words An Imprudent person wants skill to use it A careless cold indifferent person wants life to set his faculties on motion and oyl and poise to set the wheels of his soul and body a going Bethink you in the morning what company you are like to meet and what occasions of duty you are like to have and provide your selves accordingly before you go with matter and resolution Besides the general preparative of habitual Knowledge charity and zeal which is the chief you should also have your particular preparations for the duties of each day A workman that is strong and healthful and hath all his tools in readiness and Act. 6. 5. Matth. 7. 17. Luk. 6 45. Matth. 12 34. order will do more in a day than a sick man or one that wanteth tools or keeps them dull and unfit for use will do in many Psalm 37. 30 31. The mouth of the Righteous speaketh wisdom and his tongue talketh of judgement And no wonder when The Law of his God is in his Heart none of his steps shall slide Out of the abundance of the heart the mouth speaketh A good man out of the good Treasure of his heart bringeth forth good things Math. 12. 35. Every Scribe which is instructed to the Kingdom of Heaven is like a man that is an housholder that bringeth forth out of his treasure things new and old Matth. 13. 52. § 47. Direct 8. Promise not long life to your selves but live as those that are allwaies uncertain of Direct 8. another day and certain to be shortly gone from hence The groundless expectation of long life is a very great hindrance to the Redeeming of our Time Men will spend prodigally out of a full purse who would be sparing if they knew they had but a little or were like to come to want themselves Young people and healthful people are under the greatest temptation to the loss of Time They are apt to think that they have Time enough before them and that though its possible that they may die quickly yet it is more likely that they shall live long and so putting the day of death far from them they want all those awakenings which the face of death doth bring to them that still expect it and therefore want the wisdom zeal and diligence which is necessary to the Redemption of their time Pray therefore as Psalm 90. 12. So teach us to number our daies that we may apply our hearts to wisdom Dream not of rest and plenty for many years when you have no promise to live till the next morning Luke 12. 19 20. When they perceive death is at hand and time is near an end allmost all men seem highly to esteem of Time and promise to spend it better if God would but try them once again Do you therefore continually perceive that death is even at hand and time near an end and then it will make you continually more wise then death maketh the most and to redeem your Time as others purpose to Redeem it when it is too late § 48. Direct 9. Sanctifie all to God that you have and do And let Holiness to the Lord be written Direct 9. upon all whether you eat or drink let it be intended and ordered ultimately to his Glory Make all 1 Cor. 10. 31. Zeâ—h 14. 20 21. Rom 6. 19 22. Luk. 1. 75. 1 Tim. 5. 5. 1 Tim. 4 5. 2 Tim. 2. 21. your civil relations possessions and employments thus Holy designing them to the service and pleasing of God and to the everlasting good of your selves or others and mixing holy meditation and prayer with them all in season And thus we are bid to pray continually and in all things give thanks 1 Thes. 5. 17 18. And in all things to make known our requests to God in prayer supplication and giving of thanks Phil. 4. 6. And all things are sanctified by the word and prayer This sacred Alchymie that turneth all our conversation and possessions and actions into Holy is an excellent part of the art of Redeeming Time § 49. Direct 10. Lastly be acquainted with the great Thieves that rob men of their Time and with Direct 10. the Devils methods in entising them to lose it and live in continual watchfullness against them It is a more necessary thriftiness to be sparing and saving of your Time than of your money It more concerneth you to keep a continual watch against the things which would rob you of your Time than against those Thieves that would break your house and rob you by the high-way Those persons that would tempt you to the loss of Time are to be taken as your enemies and avoided I shall here recite the names of these Thieves and Time-wasters that you may detest them and save your Time and souls from their deceits Tit. 4. The Thieves or Time-wasters to be watchfully avoided § 50. Th. 1. ONe of the greatest Time-wasting sins is idleness or sloth The slothful see their Thief 1. Time pass away and their work undone and can hear of the necessity of Redeeming it and yet they have not hearts to stir When they are convinced that duty must be done they are still delaying and putting it off from day to day and saying still I will do it to morrow or hereafter To morrow is still the sluggards working day and to day is his idle day He spendeth his Time in fruitless wishes He lyeth in bed or sitteth idly and wisheth Would this were labouring He feasteth his flesh and wisheth that this were fasting He followeth his sports and pleasures and wisheth that this were prayer and a mortified life He lets his heart run after lust or pride or Covetousness and wisheth that this were heavenly mindedness and a laying up a treasure above Thus the soul of the sluggard desireth and hath nothing but the soul of the diligent shall be made fat Prov. 13. 4. Prov. 21. 25. The desire of the slothful killeth him for his hands refuse to labour Every little opposition or difficulty will put him by a duty Prov. 20. 4. The sluggard will not plow by reason of the cold therefore shall he beg in harvest and have nothing Prov. 22. 13. The slothful man saith There is a Lyon without I shall be slain in the streets Prov. 26. 14 15 16. As the door turneth upon his hindges so doth the slothful upon his bed The slothful hideth his hand in his bosom it grieveth him to bring it again to his mouth And at last his sloth depraves his Reason and bribeth it to plead the cause of his negligence The sluggard is wiser in his own conceit than seven men that can render a reason Time will slide on and duty will be undone and
5. 9 10. Rev. 4. 11 8. Rev. 15. 3. Heb. 12. 9. Matth. 6. 13. thâ—u not said Behold I come quickly Even so Come Lord and let the great Marriage day of the Lamb make haste when thy Spouse shall be presented spotless unblamable and glorious and the glory of God in the New Jerusalem shall be Revealed to all his holy ones to delight and glorifie them for ever In the mean time Remember Lord thy promise Because I live therefore shall ye live also And let the dead that dye in thee be blessed And thou that art made a quickning Spirit and art the Lord and Prince of life and hast said that not a hair of our heads shall perish Gather our departing souls unto thy self into the Heavenly Jerusalem and Mount Zion the City of the living God and to the Myriads of holy Angels and to the general Assembly and Church of the first born and to the perfected Spirits of the just where thou wilt make us Kings and Priests to God whom we shall See and Love and Praise for ever For of Him and through Him and to Him are all things and for his pleasure they are and were created And O thou the blessed God of Love the Father of Spirits and King of Saints receive this unworthy Member of thy Son into the heavenly Chore which sing thy Praise who rest not saying night and day Holy Holy Holy Lord God Almighty who Is and Was and Is to Come For Thine is the Kingdom the Power and the Glory for ever and ever Amen The End of the Second TOME A Christian Directory The Third Part. Christian Ecclesiasticks OR DIRECTIONS TO PASTORS PEOPLE About Sacred Doctrine Worship and Discipline and their mutual Duties With the Solution of a multitude of Church-Controversies and Cases of Conscience By RICHARD BAXTER 1 Cor. 12. 25 27 28. That there should be no Schism in the body but the Members should have the same care one for another Now ye are the Body of Christ and Members in particular And God hath set some in the Church first Apostles c. Eph. 4. 3 4 12 c. Endeavouring to keep the Unity of the SPIRIT in the bond of Peace There is one Body one Spirit one Hope one Lord one Faith one Baptism Not One Ministerial Head one God * And he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ Till we all come into the unity of the faith and the knowledge of the Son of God to a perfect man unto the measure of the stature of the fulness of Christ That we henceforth be no more Children tossed to and fro and carryed about with every wind of doctrine by the cogging or sleight of men and cunning craftiness whereby they lye in wait to deceive But keeping the Truth in Love may grow up into him in all things which is the head even Christ From whom the whole body compacted and cemented together by every joynt of supply according to its power in proportion of each part worketh increase of the body to the edifying of it self in Love 1 Tim. 3. 15. That thou maist know how thou oughtest to behave thy self in the House of God which is the Church of the living God as A pillar and basis of the truth 1 Thess. 5. 12 13. We beseech you brethren to know them which labour among you and are over you in the Lord and admonish you and to esteem them very highly in love for their work sake and be at peace among your selves LONDON Printed by Robert White for Nevill Simmons at the Sign of the Princes-Arms in St. Pauls Church-yard 1673. Reader THat this part and the next are Imperfect and so much only is written as I might and not as I would I need not excuse to thee if thou know me and where and when I live But some of that which is wanting if thou desire thou maist find 1. In my Universal Concord 2. In my Christian Concord 3. In our Agreement for Catechising and my Reformed Pastor 4. In the Reformed Lyturgie offered to the Commissioned Bishops at the Savoy Farewel A Christian Directory TOM III. Christian Ecclesiasticks CHAP. I. Of the Worship of God in general § 1. THAT God is to be Worshipped solemnly by man is confessed by Qui totos dies precabantur immolabant ut sui liberi sibi superstites essent Superstitiosi sunt appellati quod nomen paâ—uit postea latius Qui autem omnia quae ad cultum Deorum pertinerent diligenter pertractarent tanquam relegerent sunt dicti Religiosi ex relegendo ut elegantes ex eligendo à diligendo diligentes ex intelligendo intelligentes Superstitiosi Religiosi alterum vitii nomen alterum laudis Cicer. nat Deor. lib. 2. pag. 73 74. all that acknowledge that there is a God But about the Matter and Manner of his Worship there are no small dissensions and contentions in the world I am not now attempting a reconciliation of these contenders The sickness of mens minds and wills doth make that impossible to any but God which else were not only possible but easie the terms of reconciliation being in themselves so plain and obvious as they are But it is Directions to those that are willing to worship God aright which I am now to give § 2. Direct 1. Understand what it is to worship God aright lest you offer him Vanity and sin for Direct 1. Worship The worshipping of God is the direct acknowledging of his Being and Perfections to his honour Indirectly or consequentially he is acknowledged in every obediential act by those that truly obey and serve him And this is indirectly and participatively to worship him And therefore all things are Holy to the Holy because they are Holy in the use of all and Holiness to the Lord is as it were written upon all that they possess or do as they are Holy But this is not the worship which we are here to speak of but that which is Primarily and Directly done to glorifie him by the acknowledgement of his excellencies Thus God is worshipped either inwardly by the soul alone or also outwardly by the body expressing the worship of the soul. For that which is done by the Body alone without the concurrence of the Heart is not true worship but an Hypocritical Image or shew of it equivocally called Worship The inward worship of the Heart alone I have spoken If they that serve their God with meer word and ceremony and mimâ—ca actions were so served themselves they might be â—ilâ—â—ced with Aristâ—ppâ—â— his defence of his gallantry and sumptuâ—uâ— fare Si vituâ—â—randum ait hoc essâ—t in celebritatibus deorum profectò non fieret Laert. iâ— Aristip. So Plato allowed drunkenness only in the Feasts oâ— Baâ—châ—s of in the former Tome The outward or expressive worship
grace which he hath given us 2. And by shewing us the truth of the Promise made to all believers 3. And by helping us from those Promises to conclude with boldness that we are the children of God 4. And by helping us to rejoyce therein § 12. II. I have been the longer though too short in acquainting you with the Office of the Holy Ghost supposing your Belief that he is the third person in the Trinity because it is an Article of grand importance neglected by many that profess it and because there are so many and dangerous errors in the world about it Your great care now must be 1. To find this Spirit in you as the Principle of your operations and 2. To obey it and follow its motions as it leadeth you up to communion with God Of the first I have spoken in the first Chapter For the second observe these few Directions § 13. Direct 1. Be sure you mistake not the Spirit of God and its motions nor receive instead of Direct 1. them the motions of Satan or of your passions pride or fleshly wisdom It is easie to think you are obeying the Spirit when you are obeying Satan and your own corruptions against the Spirit By these fruits the Spirit of God is known 1. The Spirit of God is for Heavenly Wisdom and neither for Foolishness or treacherous craftiness Psal. 19. 7. 94. 8. Jer. 4. 22. 1 Cor. 2. 4 5 6 7. 2. The Spirit of God is a Spirit of Love delighting to do good its doctrine and motions are for Love and tend to Good abhorring both selfishness and hurtfulness to others Gal. 5. 21 22. 3. He is a Spirit of Concord and is ever for the Unity of all believers abhorring both Divisions among the Saints and carnal complyances and â—onfederacies with the wicked 1 Cor. 12. Ephes. 4. 3 4 5 6 13. 1 Cor. 1. 10. Nâ—mo magnus sine aâ—iquo afflaâ—â— Dâ—vâ—â—o â—nquam suit â—â—â—â— 2. â—â— Nâ—â— Dâ—o 3. 3. Rom. 16 17 18. 4. He is a Spirit of humility and self-denyal making us and our knowledge and gifts and worth to be very little in our own eyes Abhorring pride ambition self-exalting boasting as also the actual debasing of our selves by earthliness or other sin Matth. 18. 3. Eph. 4. 2. 5. He is a Spirit of meekness and patience and â—orbearance Abhorring stupidity and inordinate passion boisterousness tumult envy contention reviling and revenge Math. 11. 28 29. Ephes. 4. 2. Iames 3. 1 Pet. 2. 20 21 23. Gal. 5. 20. Rom. 12. 18 19 20. Eph. 4. 31. Col. 3. 8. 6. He is a Spirit of zeal for God resolving men against known sin and for known truth and duty Abhorring a furious destroying zeal and also an indifferency in the cause of God and a yielding complyance with that which is against it Gal. 4. 18. Numb 25. 11 13. Titus 2. 14. Iames 3. 15. 17. Luke 9. 55. Rev. 3. 16. 7. He is a Spirit of Mortification crucifying the flesh and still conâ—ending against it and causeing men to live above all the Glory and Riches and Pleasures of the world Abhorring both carnal licentiousness and sensuality and also the destroying and disabling of the Body under preâ—ence of true mortification Rom. 8. 1. 13. Gal. 5. 17. Rom. 13. 13 14. 1 Cor. 9. 27. 2 Pâ—t 2. 19. Col. 2. 18 21 23. 8. The Spirit of Christ contradicteth not the doctrine of Christ in the holy Scripture but moveth us to an exact conformity thereto Isa. 8. 20. This is the sure Rule to try pretences and motions of every Spirit by For we are sure that the Spirit of Christ is the Author of that word and we are sure he is not contrary to himself 9. The motions of the Spirit do all tend to our Good and are neither Ludicrous impertinent or hurtful finally They are all for the perfecting of sanctification obedience and for our salvation Therefore unprofitable trifles or despair and hurtful distractions and disturbances of mind which drive from God unfit for duty and hinder salvation are not the motions of the Spirit of God 2 Tim. 1. 7. Rom. 8. 15. Isa. 11. 2. Gal. 5. 22. Zech. 12. 10. 1 Pet. 4. 14. 2 Cor. 3. 6. 10. Lastly The Spirit of God subjecteth all to God and raiseth the heart to him and maketh us spiritual and divine and is ever for Gods glory 1 Iohn 4 5 6. 1 Cor. 6. 11. 17 20. Ephes. 2. 18 22. Phil. 3. 3 19 20. 1 Pet. 1. 2. 4 6. Examine the Texts here cited and you will find that by all these fruits the Spirit of God is known from all seducing Spirits and from the fancies or passions of self-conceited men § 14. Direct 2. Quench not the Spirit either by wilful sin or by your neglecting of its offered help Direct â— It is as the spring to all your spiritual motions as the Wind to your Sails You can do nothing without it Therefore reverence and regard its help and pray for it and obey it and neglect it not When you are sure it is the Spirit of God indeed that is knocking at the door behave not your selves as if you heard not 1. Obey him speedily Delay is a present unthankful refusal and a kind of a denyal 2. Obey him throughly A half obedience is disobedience Put him not off with Ananias and Saphira's gift the half of that which he requireth of you 3. Obey him constantly not sometime hearkning to him and more frequently neglecting him but attending him in a learning obediential course of life § 15. Direct 3. Neglect not those means which the Spirit hath appointed you to use for the receiving Direct 3. of us help and which be useth in his holy operations If you will meet with him attend him in his own way and expect him not in by-wayes where he useth not to go Pray and meâ—itaâ—e and hear and read and do your best and expect his blessing Though your plowing and sâ—winâ— will not give you a plentiful harvest without the Sun and Rain and the blessing of God yet these will not do â—t neither unless you plow and sow God hath not appointed a course of means in Nature or Morality in vain nor will he use to meet you in any other way § 16. Direct 4. Do most when the Spirit helpeth you most Neglect not the extraordinary measures Direct 4. of his assistance If he extraordinarily help you in prayer or meditation improve that help and break not â—st so soon as at other times without necessity Not that you should omit duty till you seel his help For he useth to come in with help in the performance and not in the neglect of duty But tire not out your self with affected length when you want the life § 17. Direct 5. Be not unthankful for the assistance he hath given you Deny not his grace Direct 5. Ascribe it not to nature Remember it to encourage your future expectations
a name above every name that at the name of Iesus every knee should bow of things in Heaven and things in Earth and things under the Earth and that every tongue should confess that Iesus is Christ to the glory of God the Father Phil. 2. 9 10 11. Pray therefore that the God of our Lord Iesus Christ the Father of glory may give you the Spirit of Wisdom and Revelation in the acknowledgement of him the eyes of your understanding being enlightned that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints and what is the exceeding greatness of his power to usward who believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead and set him at his right hand in the coelestials fâ—r above all principality and power and might and dominion and every name that is named not only in this world but in that which is to come and hath put all things under his feet and gave him to be Head over all things to his Church Eph. 1. 17 c. The Father hath glorified his name in his Son Iohn 12. 28. 13. 31 32. 14. 13. 17. 1. § 6. Direct 4. Behold God as the End of the whole Creation and intend him as the End of all the Direct 4. actions of thy life You honour him not as God if you practically esteem him not as your ultimate end even the Pleasing of his will and the honouring him in the world If any thing else be made your chiefest end you honour it before him and make a God of it § 7. Direct 5. Answer all his blessed attributes with suitable affections as I have directed in my Direct 5. Treatise of the Knowledge of God and here briefly Dir. 4. and his Relations to us with the duty which they command subjection Love c. as I have opened in the foregoing Directions We glorifie him in our hearts when the Image of his Attributes is there received § 8. Direct 6. Behold him by faith as allways present with you And then every Attribute will Direct 6. the more affect you and you will not admit dishonourable thoughts of him Pray to him as if you saw him and you will speak to him with reverence Speak of him as if you saw him and you dare not take his name in vain nor talk of God with a common frame of mind nor in a common manner as of common things By faith Moses forsook Egypt not fearing the wrath of the King for he endured as seeing him that is invisible Heb. 11. 27. God is contemned by them that think they are behind his back § 9. Direct 7. Think of him as in Heaven where he is revealed in Glory to the blessed and magnified Direct 7. by their high everlasting Praise Nothing so much helpeth us to Glorifie God in our minds as by faith to behold him where he is most Glorious The very reading over the description of the Glory of the New Ierusalem Rev. 21. 22. will much affect a believing mind with a sense of the Gloriousness of God Suppose with Stephen we saw Heaven opened and the ancient of daies the Great Jehovah Gloriously illustrating the City of God and Jesus in Glory at his right hand and the innumerable army of Glorifyed Spirits before his throne Praysing and magnifying him with the highest admirations and joyfullest acclamations that creatures are capable of would it not raise us to some of the same admirations The soul that by faith is much above doth most Glorifie God as being neerest to his Glory § 10. Direct 8. Foresee by faith the coming of Christ and the day of the universal Iudgement when Direct 8. Christ shall come in flaming fire with thousands of his holy Angels to be Glorified in his Saints and admired in all them that do believe 2 Thes. 1. 10. § 11. Direct 9. Abhor all Doctrines which blaspheam or dishonour the name of God and would Direct 9. blemish and hide the Glory of his Majesty I give you this rule for your own preservation and not in imitation of uncharitable firebrands and dividers of the Church to exercise your pride and imperious humour in condemning all men to whose opinions you can maliciously affix a blasphemous consequence which either followeth but in your own imagination or is not acknowledged but hated by those on whom you do affix it Let it suffice you to detest false doctrines without detesting the persons that you imagine guilty of them who profess to believe the contrary truth as stedfastly as you your selves § 12. Direct 10. Take heed of sinking into flesh and earth and being diverted by things sensible from Direct 10. the daily contemplation of the Glory of God If your belly become your God and you mind earthly things and are set upon the honours or profits or pleasures of the world when your conversation should be in Heaven you will be glorying in your shame when you should be admiring the Glory of your Maker Phil. 3. 18 19 20. and you will have so much to do on earth that you will find no leisure because you have no hearts to look up seriously to God Directions for Glorifying God with our tongues in his Praises § 13. Direct 1. Conceive of this duty of Praising God according to its superlative excellencies as being Direct 11. the highest service that the tongue of men or Angels can perform To Bless or Praise or Magnifie How great a duty Praising God is God is not to make him Greater or better or happier than he is but to declare and extol his Greatness Goodness and felicity And that your hearts may be inflamed to this excellent work I will here shew you how great and necessary how high and acceptable a work it is § 14. 1. It is the giving to God his chiefest due A speaking of him as he is And when we have Christianus est homo dicens faciâ—â—â—â—â—â—grata diabolo oâ—nans 〈…〉 am Dâ—â— â—â—â—â—oris vitae à salutis suae Bâ—choâ—â—â—â— spoken the highest how far fall we short of the due expression of his glorious perfections O how great Praise doth that Allmightiness deserve which created and conserveth all the world and over-ruleth all the sons of men and is able to do whatsoever he will Great is the Lord and Greatly to be praised and his Greatness is unsearchable One Generation shall praise his works to another and declare his mighty acts I will speak of the glorious honour of thy Majesty and of thy wondrous works And men shall speak of the might of thy terrible acts and I will declare thy Greatness Psalm 145. 3 4 5. What Praise doth that knowledge deserve which extendeth to all things that are or were or ever shall be and that wisdom which ordereth all the world He knoweth every thought of man
But the misery is that few of the ignorant and weak have knowledge and humility enough â—o pâ—rceive their ignorance and weakness but they think they speak as wisely as the best and are offended if their words be not reverenced accordingly As a Minister should study and labour for a skill and ability to preach because it is his work so every Christian should study for skill to discourse with wisdom and meet expressions about holy things because this is his work And as unfit expressions and behaviour in a Minister do cause contempt instead of edifying so do they in discourse § 31. Direct 10. When ever Gods holy Name or Word is blasphemed or used in levity or jeast Direct 10. or a holy life is made a scorn or God is notoriously abused or dishonoured be ready to reprove it with gravity where you can and where you cannot at least let your detestation of it be conveniently manifested Of Prayer I have spoken aâ—terwaâ—d Among those to whom you may freely speak lay open the greatness of their sin Or if you are unable for long or accurate discourse at least tell them who hath said Thou shalt Tom. 2. c. not take the Name of the Lord thy God in vain for the Lord will not hold him guiltless that taketh his Name in vain And where your speech is unmeet as to some Superiours or is like to do more harm than good let your departing the room or your looks or rather your tears shew your dislike Directions for the glorifying God in our Lives § 32. Direct 1. Our Lives then glorifie God when they are such as his Excellencies most appear in Direct 1. And that is when they are most Divine or Holy when they are so managed that the world may see that Turâ—issimum est Philosopho secus docere quam viviâ— Paul Scaligâ—r p. 728. it is God that we have chiefly respect unto and that HOLINESS TO THE LORD is written upon all our faculties and affairs So much of GOD as appeareth in our lives so much they are truly venerable and advanced above the rank of fleshly worldly lives God only is the real glory of every person and every thing and every word or action of our lives And the natural conscience of the world which in despight of their Atheism is forced to confess and reverence a Deity will be forced even when they are hated and persecuted to reverence the appearance of God in his holy ones Let it appear therefore 1. That Gods Authority commandeth you above all the powers of the earth and against all the power of fleshly lusts 2. That it is the Glory and Nam illa quae de regno calorum commâ—mâ—rantur à nâ—bâ—â— dâ—que praesentâ—um reâ—um contâ—mpâ—u vel non caâ—â—unt vel non â—aâ—â—le sibi peâ—suadeâ—t cum sâ—rmo factis evertitur Interest of God that you live for and look after principally in the world and not your own carnal interest and glory And that it is his work that you are doing and not your own and his cause and not your own that you are engaged in 3. That it is his Word and Law that is your Rule 4. And the example of his Son that is your pattern 5. And that your hearts and lives are moved and acted in the world by motives fetcht from the Rewards which he hath promised and the punishments which he hath threatned in the world to come 6. And that it is a supernatural powerful principle sent from God into your hearts even the Holy Ghost by which you are inclined and actuated in the tenor of your lives 7. And that your daily converse is with God and that men and other creatures are comparatively nothing to you but are made to stand by while God is preferred and honoured and served by you and that all your business is with him or for him in the world Acâ—staâ—l 4. c. 18. p. 418. § 33. Direct 2. The more of Heaven appeareth in your Lives the more your Lives do glorifie God Worldly and carnal men are conscious that their glory is a vanishing glory and their pleasure but a transitory dream and that all their honour and wealth will shortly leave them in the dust And Direct 2. therefore they are forced in despight of their sensuality to bear some reverence to the life to come And though they have not hearts themselves to deny the pleasures and profits of the world and to spend their dayes in preparing for eternity and in laying up a treasure in Heaven yet they are convinced that those that do so are the best and wisest men and they could wish that they might dye the death of the righteous and that their last end might be like his As Heaven exceedeth Earth even in the reverent acknowledgement of the World though not in their practical esteem and choice so Heavenly Christians have a reverent acknowledgement from them when malice doth not hide their Heavenliness by slanders though they will not be such themselves Let it appear in your lives that really you seek a higher happiness than this world affordeth and that you verily look to live with Christ and that as Honour and Wealth and Pleasure command the lives of the ungodly so the hope of Heaven commandeth yours Let it appear that this is your design and business in the world and that your Hearts and conversation are above and that whatever you do or suffer is for this and not for any lower end and this is a life that God is glorified by § 34. Direct 3. It glorifieth God by shewing the excellency of faith when we contemn the riches Direct 3. and honours of the world and live above the worldlings life accounting that a despicable thing which he accounts his happiness and loseth his soul for As men despise the toyes of children so a believer must take the transitory vanities of this world for matters so inconsiderable as not to be worthy his regard save only as they are the matter of his duty to God or as they relate to him or the life to come Saith Paul 2 Cor. 4. 18. We look not at the things which are seen they are not worth our observing or looking at but at the things which are not seen For the things which are seen are temporal but the things which are not seen are eternal The world is under a believers feet while his eye is fixed on the coelestial world He travelleth through it to his home and he will be thankful if his way be fair and if he have his daily bread but it is not his home nor doth he make any great matter whether his usage in it be kind or unkind or whether his Inn be well adorned or not He is almost indifferent whether for so short a time he be rich or poor in a high or in a low condition further than as it tendeth to his Masters service Let men see that you
necessitated-slavery by Contract or Consent through poverty are these 1. Such a ones soul must be cared for and preserved though he should consent to the contrary He must have time to learn the word of God and time to pray and he must reâ—t on the Lords day and employ it in Gods service He must be instructed and exhorted and kept from sin 2. He may not be forced to commit any sin against God 3. He may not though he forcedly consent be denyed such comforts of this life as are needful to his cheerful serving of God in Love and Thankfulness according to the peace of the Gospel state and which are called by the name of our Daily bread No man may deny a Slave any of this that is not a criminal punished Slave 2. And the most criminal slave may not be forced to sin nor denyed necessary helps to his salvation But he may penally be beaten and denyed part of his daily bread so it be not done more rigorously than true Justice doth require Quest. But what if men buy Negro's or other slaves of such as we have just cause to believe did steal them by Piracy or buy them of those that have no power to sell them and not hire or buy them by their own consent or by the consent of those that had power to sell them nor take them Captives in a lawful War what must they do with them afterward Answ. 1. It is their heynous sin to buy them unless it be in charity to deliver them 2. Having done it undoubtedly they are presently bound to deliver them Because by right the man is his own and therefore no man else can have just title to him Quest. But may I not sell him again and make my money of him seeing I leave him but as I found him Answ. No because when you have taken possession of him and a pretended propriety then the injury that is done him is by you which before was only by another And though the wrong be no greater than the other did him yet being now done by you it is your sin Quest. But may I not return him to him that I bought him of Answ. No for that is but injuring him by delivering him to another to continue the injury To say as Pilate I am innocent of the blood of this just man will be no proof of your innocency yea Gods Law bindeth you to Love and works of Love and therefore you should do your best to free him He that is bound to help to save a man that is faln into the hand of thieves by the high way it he should buy that man as a slave of the thieves may not after give him up to the thieves again But to proceed in the Directions Direct 3. So serve your own necessities by your slaves as to prefer Gods interest and their spiritual Direct 3. and everlasting happiness Teach them the way to Heaven and do all for their souls which I have before directed you to do for all your other servants Though you may make some difference in their Labâ—ur and dyet and cloathing yet none as to the furthering of their salvation If they be Infidels use them so as tendeth to win them to Christ and the love of Religion by shewing them that Christians are less worldly less cruel and passionate and more wise and charitable and holy and meek than any other persons are Wo to them that by their cruelty and covetousness do scandalize even slaves and hinder their conversion and salvation Direct 4. By how much the hardness of their condition doth make their lives uncomfortable and Direct 4. God hath cast them lower than your selves by so much the more let your charity pity them and labour to abate their burden and sweeten their lives to them as much as your condition will allow And remember that even a slave may be one of those Neighbours that you are bound to love as your selves and to do to as you would be done by if your case were his Which if you do you will need no more direction for his relief Direct 5. Remember that you may require no more of an innocent slave than you would or might Direct 5. do of an ordinary servant if he were at your will and did not by contract except something as to Labour or usage which else you would think just and meet to have required of him Direct 6. If they are Infidels neither be too hasty in baptizing them when they desire it nor too Direct 6. slow Not so hasty as to put them on it before they understand what the Baptismal Covenant is or before you see any likelyhood that they should be serious in making such a Covenant Nor yet so slow as to let them alone to linger out their lives in the state of those without the Church But hasten them to Learn and stir up their desires and look after them as the ancient Churches did after their Catechumens And when you see them fit by knowledge belief desire and resolution to Vow themselves to God on the terms of the holy Covenant then put them on to be baptized But if you should feel an abatement of your desires of their Conversion because you shall lose their service much more if ever you had a wish that they might not be converted which is plain Devilism let it be the matter of your deep humiliation and repentance Direct 7. Make it your chief end in buying and using slaves to win them to Christ and save Direct 7. their souls Do not only endeavour it on the buy when you have first consulted your own commodity but make this more of your end than your commodity it self and let their salvation be far more valued by you than their service And carry your selves to them as those that are sensible that they are Redeemed with them by Christ from the slavery of Satan and may live with them in the liberty of the Saints in Glory CHAP. XV. The Duties of Children and Fellow-servants to one another IT is not easie to resolve whether good Governours or good fellow-servants in a family be the Direct 1. greater help and benefit to each of the inferiours For servants are so much together and so free and familiar with each other that they have the more opportunity to be useful to each other if they have but abilities and hearts It is needful therefore that you know your duty to one another both for doing and getting that good which otherwise will be lost § 1. Direct 1. Love one another unfeignedly as your selves Avoid all contention and falling out Direct 2. with one another or any thing that would weaken your love to one another especially differences about your personal interests in point of profit provision or reputation Take heed of the Spirit of envy which will make your hearts rise against those that are preferred before you or that are used better than you Remember the
on to Heaven All your labour must be as the labour of a traveller which is all for his journeys end And all your respect or affection to any place or thing in your way must be in respect to your attainment of the end as a Traveller loveth a good Way a good Horse a good Inn a dry Cloak or good Company But nothing must be loved here as your end or home Lift up your hearts to Heaven and say If this work and way did not tend thither directly or indirectly it were no work or way for me Whatever you do do all to the Glory of God 1 Cor. 10. 31. § 8. Direct 8. Follow the labours of your calling painfully and diligently From hence will follow Direct 8. many commodities 1. You will shew that you are not sluggish and servants to your flesh as those that cannot deny its ease And you will further the mortification of all fleshly lusts and desires which are sed by â—ase and idleness 2. You will keep out idle thoughts from your mind which swarm in the minds of idle persons 3. You will scape the loss of pretious Time which idle persons are daily guilty of 4. You will be in a course of obedience to God when the slothful are Eph. 4 28. Prov. 10 4. 12. 24 27. 13 4. 21. 5. 22. 29. 18. 9. 21. 25. 24. 30. in a constant sin of omission 5. You may have the more time to spare for holy exercises if you follow your labour close when you are at it when idle persons can have no time for Prayer or Reading because they lose it by loitering at their work and leave their business still behind hand 6. You may expect Gods blessing for the comfortable provision for your selves and families and to have to give to them that need when the slothful are in want themselves and cast by their want into abundance of temptations and have nothing to do good with 7. And it will also tend to the health of your bodies which will make them the fitter for the service of your souls When flothfulness wasteth time and health and estate and wit and grace and all § 9. Direct 9. Be throughly acquainted with your Corruptions and Temptations and watch against Direct 9. them all the day especially the most dangerous sort of your corruptions and those Temptations which Antequam domo quit exeat quid acturus sit apud se pertractâ—â— Rursus â—â—m redier â—â— quid â—gâ—â—i recogâ—et Câ—eobulus iâ— Laâ—t p. 59. your company or business will unavoidably lay before you Be still watching and working against the master radical sins of Unbelief Hypocrisie Selfishness Pride Sensuality or flesh-pleasing and the inordinate Love of earthly things Take heed lest under pretence of diligence in your Calling you be drawn to earthly mindedness and excessive cares or covetous designs for rising in the World If you are to trade or deal with others take heed of selfishness which desireth to draw or save from others as much as you can for your selves and your own advantage Take heed of all that savoureth of Injustice or Uncharitableness in all your dealings with others If you converse with vain talkers be still provided against the temptation of Vanity of talk If you converse with angry persons be still fortified against their provocations If you converse with wanton persons or such as are tempting those of the other Sex maintain that modesty and necessary distance and cleanness of speech which the laws of Chastity require If you have servants that are still faulty be so provided against the temptation that their faults may not make you faulty and you may do nothing that is unseemly or unjust but only that which tendeth to their amendment If you are poor be still provided against the Temptations of Poverty that it bring not upon you an evil far greater than it self If you are Rich be most diligent in fortifying your hearts against those more dangerous temptations of Riches which very few escape If you converse with flatterers or those that much admire you be fortified against swelling Pride If you converse with those that despise and injure you be fortified against impatient revengeful Pride These works at first will be very difficult while sin is in any strength But when you have got an habitual apprehension of the poisonous danger of every one of these sins and of the tendency of all Temptations your hearts will readily and easily avoid them without much tiring thoughtfulness and care even as a man will pass by a house infected with the Plague or go out of the way if he meet a Cart or any thing that would hurt him § 10. Direct 10. When you are alone in your labours improve the time in practical fruitful not Direct 10. speculative and barren meditations especially in Heart-work and Heaven-work Let your chiefest meditations be on the Infinite Goodness and perfections of God and the life of Glory which in the Love and praise of him you must live for ever And next let Christ and the mysteries of Grace in mans Redemption be the matter of your thoughts And next that your own hearts and lives and the rest before expressed Chap. 16. Dir. 6. § 8. If you are able to manage meditations methodically it will be best But if you cannot do that without so much striving as will confound you and distract you and cast you into Melancholy it is better let your Meditations be more short and easie like ejaculatory prayers But let them usually be operative to do some good upon your hearts § 11. Direct 11. If you labour in company with others be provided with Matter Skill Resolution Direct 11. and Zeal to improve the time in profitable conference and to avoid diversions as is Directed Chap. 16. § 12. Direct 12. Whatever you are doing in company or alone â—â—eâ— the day be spontâ—in the inward Direct 12. excitation and exercise of the Graces of the soul as well as in external bodily duties And to that end know that there is no external duty but must have some internal grace to animate it or else it is but an image or carkass and unacceptable to God When you are praying and reading there are the Graces of Faith Desire Love Repentance c. to be exercised there when you are alone Meditation may help to actuate any Grace as you find-most needful when you are conferring with others you must exercise Love to them and Love to that truth about which you do confer and other Graces as the subject shall require When you are provoked or under suffering you have patience to exercise But especially it must be your principal daily business by the exercise of faith to keep your hearts warm in the Love of God and your dear Redeemâ—â— and in thâ—â—â—ipâ—m and delightful thoughts of Heaven As the means are various and admit of deliberation and châ—ice because they are to
more to hinder them from the same priviledge than what is of Necessity § 14. Direct 14. At Supper spend the time as is aforesaid at Dinner Alwayes remembring Direct 14. that though it be a day of Thansgiving it is not a day of gluttony and that you must not use too full a dyet lest it make you heavy and drowsie and unfit for holy duty § 15. Direct 15. After Supper examine your Children and Servants what they have learnt all Direct 15. day and sing a Psalm of praise and conclude with prayer and thanksgiving § 16. Direct 16. If there be time after both you and they may in secret review the duties Direct 16. and mercies and failings of the day and recommend your selves by Prayer into the bands of God for the night following and to betake your selves to your rest § 17. Direct 17. And to shut up all let your last thoughts be holy in the thankful sense of Direct 17. the mercy you have received and the goodness of God revealed by our Mediator and comfortably trusting your souls and bodies into his hands and longing for your nearer approach unto his Glory and the beholding and full enjoying of him for ever § 18. I have briefly named this order of duties for the memory of those that have opportunity to observe it But if any mans place and condition deny him opportunity for some of these he must do what he can but see that carnal negligence cause not his omission And now I appeal to Reason Conscience and Experience whether this employment be not more suitable to the principles ends and hopes of a Christian than idleness or vain talk or Cards or Dice or Dancing or Ale-house haunting or worldly business or discourse And whether this would not exceedingly conduce to the increase of Knowledge Holiness and Honesty And whether there be ever a worldling or voluptuous sensualist of them all that had not rather be found thus at death or look back when Time is past and gone upon the Lords days thus spent than as the idle fleshly and ungodly spend them CHAP. XIX Directions for profitable Hearing the Word Preached OMitting those Directions which concern the external modes of Worship for the Reasons mentioned Tom. 2. and known to all that know me and the time and place I live in I shall give you such Directions about the personal internal management of your duty as I think most necessary to your Edification And seeing that your Duty and benefit lyeth in these four General points 1. That you hear with understanding 2. That you Remember what you hear 3. That you be duly affected with it 4. And that you sincerely practise it I shall more particularly Direct you in order to all these ends and duties Tit. 1. Directions for the Understanding the Word which you hear § 1. Direct 1. REad and meditate on the holy Scriptures much in private and then you will be Direct 1. the better able to understand what is Preached on it in publick and to try the doctrine whether it be of God Whereas if you are unacquainted with the Scriptures all that is treated of or alledged from it will be so strange to you that you will be but little edified by it Psal. 1. 2. Psal. 119. Deut. 6. 11 12. § 2. Direct 2. Live under the clearest distinct convincing teaching that possibly you can procure Direct 2. There is an unspeakable difference as to the edification of the hearers between a judicious clear distinct and skilful Preacher and one that is ignorant confused general dry and only scrapeth together a Cento or mingle-mangle of some undigested sayings to fill up the hour with If in Philosophy Physicks Grammar Law and every Art and Science there be so great a difference between one Teacher and another it must needs be so in Divinity also Ignorant Teachers that understand not what they say themselves are unlike to make you men of understanding as Erroneous Teachers are unlike to make you Orthodox and Sound § 3. Direct 3. Come not to hear with a careless heart as if you were to hear a matter that little Direct 3. concerned you but come with a sense of the unspeakable weight necessity and consequence of the holy word which you are to bear and when you understand how much you are concerned in it and truly Love it as the word of Life it will greatly help your Understanding of every particular truth That which a man Loveth not and perceiveth no necessity of he will hear with so little regard and heed that it will make no considerable impression on his mind But a good understanding of the Excellency and Necessity exciting Love and â—â—rioâ—s attention would make the particulars easie to be understood when else you will be like â—â— stopt oâ— narrow mouthed bottle that keepeth out that which you desire to put in I know that understanding must go before affections But yet the understanding of the concernments and worth of your own souls must first procure such a serious care of your salvation and a general regard to the word of God as is needful to your further understanding of the particular instructions which you shall after hear § 4. Direct 4. Suffer not vain thoughts or drowsie negligence to hinder your attention If you mark Direct 4. not what is taught you how should you understand and learn set your selves to it as for your Prâ—â— 4. 1 20 ◠〈…〉 7. 24. lives Be as earnest and diligent in attending and learning as you would have the Preacher be in Teaching If a drowsie careless Preacher be bad a drowsie careless hearer is not good Saith Mâ—ses Dâ—ut 32. 46. Set your hearts to all the words which I testifie among you this day Neâ— 1 6. 1â— Psal. 130. 2. Prov. 28. 9. 47. For it is not a vain thing for you because it is your life You would have God attentive to your pâ—ayers in your distresses and why will you not then be attentive to his words when the prayers of him are abominable to God that turneth away his ear from hearing the Law â—â—ik 19. 48. All the people were very attentive to hear Christ. Neh. 8. 3. when Ezra read the Law from morning till mid day the ears of all the people were attentive to it when Paul continued his Lords day exercise Act 16. 14. Act. 10. 9. and speech untill midnight one young man that full asleep did fall down dead as a warning to them that will sleep when they should hear the message of Christ. Therefore you are excused that day from worldly business that you may attend oâ— the Lord with out distraction 1 Cor. 7. 35. Lydia's attending to the words of Paul accompanied the opening of her heart and her Conversion Act. 16. 14. § 5. Direct 5. Mark specially the design and drift and principal doctrine of the Sermon Both because Direct 5. that is the chief thing
is through the faith of Christ that being made conformable unto his death I may attain to the Resurrection of the dead and may by him be presented without spot or blemish My God thou hast encouraged my fearful soul by the multitude of thy mercies as well as by thy promises to trust thee and yield it self to thee Thou hast filled up all my dayes with mercy Every place that I have lived in and every relation and all that I have had to do with in the world are the witnesses of thy Love and mercy to me Thy eyes beheld my substance being yet imperfect and all my members were written in thy Book My parents were instructed by thee to educate me and all things commanded by thee to serve for my preservation comfort and salvation Thou hast brought me forth in a land and age of mercies and caused me to hear and see the things which others have not seen or heard The lines have fallen to me in pleasant places My life hath not been spent in a howling wilderness nor in banishment from thy Sanctuary or the communion of thy Saints nor hath it been wholly consumed in darkness and sorrow and unserviceable barrenness But often have I heard the joyful sound and I have gone with the multitude to the house of God and there have seen the light of thy countenance and drank of the Rivers of thy pleasure even of the waters of life and have been solaced with the voice of joy and praise How oft have I cryed unto thee in my trouble and thou hast delivered me out of my distresses When for my folly and transgression I was afflicted thou broughtst me out of darkness and the shadow of death Thou renewedst my age as Hezekiahs and causedst the shadow of my Dyal to go back and hast set me at liberty to praise thee for thy Goodness and declare thy Psal. 107. 8. 15 Psal. 50. 15. 2 Cor. 1. 9 10. Psal. 23. Psal. 139. 17 18. Heb. 13. 5. John 13. 1. Psal 57. 10. 108. 4. 36. 5. 103. 17. 136. Psal. 63. 3. Phil. 1. 23. Luke 2. 29 30. 2 Cor. 1. 2 3 4 5 7 8. works to the children of men In the day of trouble I called upon thee and thou didst deliver me that I might glorifie thee Thou causedst me to receive the sentence of death that I might trust in God that raiseth the dead My Shepheard hath led me in his pleasant pastures by the silent streams He restored my soul and conducted me in the paths of righteousness How pretious are thy thoughts unto me O God! how great is the summ of them If I should count them they are more in number than the sand And will that mercy now forsake me which hath abounded to me and supported me so long Thou hast said I will never fail thee nor forsake thee Having loved thy own that are in the world thou wilt love them to the end For thy mercy is great and reacheth to the Heavens and it endureth for ever O therefore when I awake let me be with thee And as thy loving kindness is better than Life and to depart and be with Christ is far better than the best condition upon earth so let thy servant depart in peace his eye of faith beholding thy salvation And when my earthly house of this tabernacle is dissolved let me have that building of God the house not made with hands eternal in the heavens Let my present burden of sin and suffering make me more earnestly to groan not to be unclothed but to be clothed upon that mortality may be swallowed up of life that being absent from the body I may be present with the Lord. And seeing this Cup may not pass from me and I must not look for the Chariot of Elias to carry me unto Heaven let thy Will be done and let me rest therein and let death be the gain and advantage of my soul And Phil. 1 21. 2 Cor. 4. 16 â—8 1 Kings 19. 4. while this outward man is perishing let the inner man be renewed from day to day For what am I better than my Fathers and all thy Saints and the generations of mankind that I should think of any other passage than this of Death to the world of immortality O let this fainting heart be glad and let my glory rejoyce and in Love and Ioy in Thankfulness and Praise let me pass into the world of Love and Ioy where Thanksgiving and Praise shall be my work for ever And though my flesh and heart will fail Psal. 73. 26. be thou the strength of my heart O God and my portion for ever Though I must walk through the valley of the shadow of death let me fear no evil But be thou still with me and let me be comforted by thy rod Psal. 23. 4 5 6. and staff Let the goodness and mercy which hath followed me thus far all my dayes receive me at the last that I may dwell with thee for ever For it is the will of my Redeemer that those which thou hast given him be with him where he is to behold the glory which thou hast given him And that his servants John 17. 24. John 12. 26. Acts 7. 59. Luke 23. 43. John 20. 17. Joh. 14. 1 2 3. Psal. 16. 11 12. should follow him that where he is there also may his servants be Amen Lord Iesus Good is thy Will and the Word which thou hast spoken Into thy hands I commend my Spirit which thou hast Redeemed Receive it and let me be with thee in Paradise O thou that hast called us thy Brethren when thou didst ascend to thy Father and our Father and to thy God and our God take up this poor unworthy soul to the mansions which thou hast prepared for us that I may be with thee where thou art And though this flesh must perish let it rest in hope and be but sowed as a grain of wheat till thy powerful Call shall raise it from the dust and this corruptible shall put on incorruption and this mortal shall put on immortality and this 1 Cor. 15. 53 54 55. natural body shall be raised a spiritual body and death shall be swallowed up in Victory For though I be dead my life is hid with Christ in God And when thou appearest who art my Life then let me appear with Col. 3. 3 4 5. 2 Thess. 1. 10 11. thee in glory O hasten that appearance and come with thy holy glorious Angels to be glorified in thy Saints and admired in and by Believers When thou wilt change our vile bodies and make them like to thy Glorious Body by the mighty working by which thou canst subdue even all things to thy self Hast Phil. 3. 21. Rev. 2â— 20 17 Eph. 5. 26 27. 1 Cor. 15. 45. Acts 3. 5. John 14. 19. Rev. 14. 13. Matth. 10. 30. Luke 21. 18. Heb. 12. 22 23 Rev. 1. 6. Rom. 11. 36. Rev.
Tim. 1. 4. James 3. 1 Cor. 3. 3. For ye are yet carnal for whereas there is among you envying zeal and strife and divisions or parties or factions are ye not carnal and walk as men For while one saith I am of Paul and another I am of Apollos are ye not carnal Phil. 2. 1 2 3 4. If there be any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels and mercies fulfill ye my joy that ye be like minded having the same Love of one accord of one mind Let nothing be done through strife or vain glory but in lowliness of mind let each esteem others better than themselves Rom. 16 17 18. Now I beseech you brethren mark them which cause divisions or parties and offences or scandals contrary to the doctrine which ye have learned and avoid them Abundance more such Texts may be recited § 49. II. The great Benefits of the Concord of Christians are these following 1. It is necessary The Benefits of Concord to the very Life of the Church and its several members that they be all One Body As their Union with Christ the Head and Principle of their life is principally necessary so Unity among themselves is secondarily necessary for the conveyance and reception of that Life which floweth to all from Christ. For though the Head be the Fountain of Life yet the nerves and other parts must convey that life unto the members And if any member be cut off or separated from the Body it is separated also from the Head and perisheth Mark well those words of the Apostle Ephes. 4. 3. to 16. Endeavouring to keep the Unity of the Spirit in the bond of peace There is one Body and one Spirit even as ye are called in one Hope of your calling One Lord one Faith one Baptism one God and Father of all who is above all and through all and in you all But unto every one of us is given Grace according to the measure of the gift of Christ. And be gave some Apostles and some Prophets and some Evangeliâ—ts and some Pastors and Teachers For the perfecting of the Saints for the work of the Ministry for the Edifying of the Body of Christ till we all come in the Unity of the faith and of the knowledge of the Son of God to a perfect man unto the measure of the stature of the fulness of Christ that speaking the truth in Love we may grow up into him in all things which is the Head even Christ From whom the whole Body fitly joyned together and compacted by every joynt of supply according to the effectual working in the measure of every part maketh increase of the Body to the edifying of it self in Love See here how the Churches Unity is necessary to its life and increase and to the due nutrition of all the parts § 50. 2. The Unity of the Church and the Concord of Believers is necessary to its strength and safety for Christ also strengtheneth as well as quickneth them by suitable means Wo to him that is alone But in the Army of the Lord of Hosts we may safely march on when straglers are catcht up or killed by the weakest enemy A threefold cord is not easily broken Enemies both spiritual and corporal are deterred from assaulting the Church or any of its members while they see us walk in our Military Unity and Order In this posture every man is a blessing and defence unto his neighbour As every Souldier hath the Benefit of all the conduct wisdom and valour of the whole Army while he keepeth in his place so every weak Christian hath the use and benefit of all the Learning the Wisdom and Gifts of the Church while he keepeth his station and walketh orderly in the Church The hand the eye the ear the foot and every member of the Body is as ready to help or serve the whole and every other particular member as it self But if it be cut off it is neither helpful nor to be helped O what a mercy is it for every Christian that is unable to help himself to have the help of all the Church of God their directions their exhortations their Love their prayers their liberality and compassion according to their several abilities and opportunities As infants and sick persons have the help of all the rest of the family that are in health § 51. 3. Unity and Concord as it proceedeth from Love so it greatly cherisheth and increaseth Peace containeth infinite blessings I strengtheneth faith It kindleth Charity The outward peace of the Church distilleth into peace of conscience and it turneth the writing and reading of Controversies into treatises of Mortification and Devotion Id. ibid. Against procuring Unity by sanguinaâ—y persecutions see Lord Bacon Essay 3. Surely there is no better way to stop the rising of new Sects and Schisms than to reform abuses to compound the smaller differences to proceed mildly and not with sanguinaâ—y persecutions and rather to take off the principal authors by winning and advancing them than to â—nrage them by violence and bitterness Lord Bacon in his Essay 58. Ita hominis non implet justitiam Dei And it was a notable observation of a wise Father that those which held and persuaded pressure of Consciences were commonly interessed there in themselves for their own ends Id. Ess. 3. p. 19. Love even as the laying of the Wood or Coals together is necessary to the making of the fire which the separating of them will put out Holy Concord cherisheth holy converse and communion And holy communion powerfully kindleth holy Love When the servants of Christ do see in each other the lustre of his Graces and hear from each other the heavenly language which floweth from a Divine and heavenly mind this potently kindleth their affections to each other and maketh them close with those as the sons of God in whom they find so much of God Yea it causeth them to Love God himself in others with a reverent admiring and transcendent Love when others at the best can Love them but as men Concord is the womb and soil of Love although it be first its progeny In quietness and peace the voice of peace is most regarded § 52. 4. Unity and Concord is the Churches Beauty It maketh us amiable even to the eye of nature and venerable and terrible even to the eye of malice A concord in sin is no more honour than it is for conquered men to go together in multitudes to prison or captivity or for beasts to go by droves unto the slaughter But to see the Churches of Christ with one heart and soul acknowledging their Maker and Redeemer and singing his Praise as with one voice and living together in Love and Concord as those that have one Principle one Rule one nature one work one Interest and Hope and End this is the truly beauteous symmetry and delectable harmony Psal. 133. Behold how good
created for § 2. Mot. 2. There is no subject so sublime and honourable for the Tongue of man to be imployed about as the matters of God and life eternal Children will talk of childish toyes and Countreymen talk of their Corn and Cattel and Princes and Statesmen look down on these with contemptuous smiles as much below them But Crowns and Kingdoms are incomparably more below the business of a holy soul The higher subjects Philosophers treat of the more honourable if well done are their discourses But none is so high as God and glory § 3. Mot. 3. It is the most profitable subject to the hearers A discourse of Riches at the most can but direct them how to grow rich A discourse of Honours usually puffeth up the minds of the ambitious And if it could advance the auditors to Honour the fruit would be a vanity little to be desired But a discourse of God and Heaven and Holiness doth tend to change the hearers minds into the nature of the things discourst of It hath been the means of converting and sanctifying many a thousand souls As learned discourses tend to make men learned in the things discourst off so holy discourses tend to make men holy For as natural Generation begetteth not Gold or Kingdoms but a Man so speech is not made to communicate to others directly the wealth or health or honours or any extrinsecal things which the speaker hath but to communicate those Mental Excellencies which he is possest of Prov. 16. 21 22. The sweetness of the lips increaseth learning Understanding is a well-spring of life to him that hath it Prov. 10. 13 21. In the lips of him that hath understanding wisdom is found The lips of the righteous feed many Prov. 15. 7. The lips of the wise disperse knowledge but the heart of the foolish doth not so Prov. 20. 15. There is Gold and a multitude of Rubies but the lips of knowledge are a precious Iewel Prov. 10. 20. The tongue of the just is as choice Silver the heart of the wicked is little worth § 4. Mot. 4. Holy discourse is also most profitable to the speaker himself Grace increaseth by the exercise Even in instructing others and opening truth we are oft times more powerfully led up to further truth our selves than by solitary studies For Speech doth awaken the intellectual faculty and keepeth on the thoughts in order and one truth oft inferreth others to a thus excited and prepared mind And the tongue hath a power of moving own our hearts When we blow the fire to warm another both the exercise and the fire warm our selves It kindleth the flames of holy love in us to declare the praise of God to others It increaseth a hatred of sin in us to open its odiousness to others We starve our selves when we starve the souls which we should cherish § 5. Mot. 5. Holy and Heavenly discourse is the most delectable I mean in its own aptitude and to a mind that is not diseased by corruption That which is most Great and Good and Necessary is most delectable What should best please us but that which is best for us And best for others And best in it self The excellency of the subject maketh it delightful And so doth the exercise of our Graces upon it And serious conference doth help down the truth into our hearts where it is most sweet Besides that Nature and Charity make it pleasant to do good to others It can be nothing better than a subversion of the appetite by carnality and wickedness that maketh any one think idle jeasts or tales or plays to be more pleasant than spiritual Heavenly conference and the talking of Riches or Sports or Lusts to be sweeter than to talk of God and Christ and grace and glory A holy mind hath a continual feast in it self in meditating on these things and the communicating of such thoughts to others is a more Common and so a more pleasant feast § 6. Mot. 6. Our faithfulness to God obligeth us to speak his praise and to promote his truth â—â—d plead his cause against iniquity Hath he given us tongues to magnifie his name and set before us the admirable frame of all the World to declare his Glory in And shall we be backward to so sweet and great a work How precious and useful is all his holy word What light and life and comfort may it cause And shall we bury it in silence What company can we come into almost where either the bare-faced committing of sin or the defending it or the opposition of truth or Godliness or the frigidity of mens hearts towards God and supine neglect of holy things do not call to us if we are the servants of God to take his part and if we are the Children of light to bear our testimony against the darkness of the World and if we love God and truth and the souls of men to shâ—w it by our prudent seasonable speech Is he true to God and to his cause that will not open his mouth to speak for him § 7. Mot. 7. And how precious a thing is an immortal soul and therefore not to be neglected Did Christ think souls to be worth his Mediation by such strange condescension even to a shameful death Did he think them worth his coming into flesh to be their teacher And will you not think them worth the speaking to § 8. Mot. 8. See also the greatness of your sin in the negligence of unfaithful Ministers It is easie to see the odiousness of their sin who preach not the Gospel or do no more than by an hours dry and dead discourse shift off the serious work which they should do and think they may be excused from all personal oversight and helping of the peoples souls all the Week after And why should you not perceive that a dumb private Christian is also to be condemned as well as a dumb Minister Is not profitable conference your duty as well as profitable preaching is his How many persons condemn themselves while they speak against unfaithful Pastors being themselves as unfaithful to Families and Neighbours as the other are to the flock § 9. Mot. 9. And consider how the cheapness of the means doth aggravate the sin of your neglect and shew much unmercifulness to souls Words cost you little Indeed alone without the company of good works they are too cheap for God to accept of But if an Hypocrite may bring so cheap a sacrifice who is rejected what doth he deserve that thinketh it too dear What will that man do for God or for his Neighbours soul who will not open his mouth to speak for them He seemeth to have less love than that man in Hell Luk. 16. who would so fain have had a messenger sent from another World to have warned his brethren and saved them from that place of torment § 10. Mot. 10. Your fruitful conference is a needful help to the ministerial work When