Minister could not get into thy Soul Death never cometh without a warrant yet it often comes without a warning We do not live by patent but we live at pleasure How knowest thou that the candle of the Ministry shall shine one Sabbath longer The message shall alwaies live but the messenger is alwaies dying The clods of the Earth may soon stop that mouth that so frequently and unfruitfully hath given thee the word of life He the light now of his place and of his people may be blown out by violence as well as burnt out by death Thou canst not say but God may soon make that ear of thine deaf that now thou stoppest God may soon blind those eyes which now thou shuttest It is a peradventure whether God will ever give repentance or no. God hath made many promises to repentance but he hath made none of repentance If to day thou saist thou wilt not to morrow thou maist say thou canst not pray It is just with God that he who while he liveth forgets God when he dies should forget himself I have heard of a profane miscreant that being put upon speedy repentance and turning to God scoffingly answered if I do but say three words when I come to dye Miserere mei Domine Lord have mercy upon me I am sure to be happy This miserable wretch shortly after falling from his horse and receiving thereby a deadly wound had indeed time to speak three words as the relation informed me but those three words were these Diabolus capiat omnia Let the Devil take all Thou dost not know what thy last words shall be the very motions of thy tongue and of thy heart are all in the hands of that God whose grace thou hast despised 7. It is a day That requireth present improvement because it is followed with a night a night that is dark as pitch The night cometh wherein no man can work So saith our Lord Joh. 9.4 There is neither work nor invention in the grave In the dark thou mayest see to bewail thy not working in the light but in the dark there is no working Sorrow then will not help thee couldst thou make hell to swim with thy tears Thy tears are only of worth in time Put not off your working till the time wherein you must leave work It is perfect madness not to think of beginning to work till the time of working is at an end Nemo finitis nundinâ—s exercet mercaturam What man after the fair will go then to buy and sell There is no negotiation but in the time of the fair the season of grace The spiritual manna of grace is only to be gathered in the six days of thy life The time after this is a time of rest wherein there is no more work to be done to procure Salvation If this be the day of thy death tomorrow cannot be the day of thy repentance It is miserable to have that to do for lack of time which is to do for loss of time Thus I have shewn you how we are put upon present improving the season of Grace As 't is here termed a day or in respect of the nature of the Season Sect. 13 2. Secondly In regard of the workers in this day we are urged from hence to a present improving of the season of grace 1. How little have we wrought in this day of grace What a pitiful account and yet an account must be given of this Day can we give unto God of thousands of Sabbaths and repetitions of ordinances and opportunities of life that we have enjoyed You have been perhaps long in the world and under the means of grace but can you say you have lived long 'T is one thing for passengers in a ship to be a great while tost in the Sea and another thing for them to sail a great way You have been long in the world tossed up and down with many temptations and impetuous corruptions and violent affections but which of you have sailed much or gone forward in your course to Heaven with any considerable progress Little is to be seen in the copies of your lives besides blots and empty spaces Much paper hath been spent with wide lines Had you not need now towards the end of the side to write the closer to redeem the time as the Apostle expresseth it Eph. 5.16 We should redeem our time out of the hands of those that have taken it captive out of the clutches of those vain employments that have so often taken it captive Now in all redemptions there is the laying down a price for the party that is redeemed But what is that price you are to lay down for your time when it is to be redeemed I will tell you Id quod perdis pretium est saith Augustin That which you lose in your worldly employments in your idle recreations in your vain visits in your exorbitant eatings and drinkings that time that you take from these to give to God and your Souls that is the price that you lay down for the redeeming of seasons for your Souls It is miserable for our work to be undone for want of time when we are dying when it is undone for the loss of time while we are living 2. How great is the wo of those whose Day is done and yet their work is not done but still to do You have seen their end upon Earth but you have not heard their cries and their self-bewailings in hell How many have been cut off before your eyes who ceased to be before they began to live Improve examples lest you become examples Your Schooling is cheap when it is at the cost of another Let the lashes of Divine severity that have fallen upon others quicken thee in thy Spiritual pace and travelling towards Heaven Why should God stay for you rather than for them Thou canst not mispend thy time at so cheap a rate as they did by whom God hath warned thee Hell is not so full of Souls as it is of delayed purposes What would not lost Souls give for a crum of that time of which now in this world they make Orts If the foresight of their tears for neglecting the Day of grace fetched tears from Christ Luk. 19.41.42 How great shall the feeling be of the Eternal effects of their inexcusable folly How Exuberant but unfruitful shall be the flood of their own tears for their former slothfulness never enough to be bewailed because never at all to be repaired Surely a small loss could not draw tears from so great a Person as the Son of God 3. Many by beginning betimes in the morning of their day have done more work than thou a delayer canst now accomplish They should provoke thee to a holy jealousie They setting forth for Heaven in the morning have travelled further in that morning than thou hast done in that long Summer's day wherein thou hast been slothful What a shame is it that some should be
he had made and rested on the seventh day from all his work which he had made and God blessed the seventh day and sanctified it because that in it he had rested from all his work which God created and made This some learned Divines suppose to have been by way of Anticipation only to be a Sabbath in Deck as it were until the Church should have need of it Others as eminent and learned as they do assert it to have been by way of institution a notion of a far more easie understanding than the former and more useful This Sabbath rested it seems sometimes in silence Save only that we may possibly spell it out in some imperfect Characters in their offerings and sacrifices before ever the Law was given which were originally proper Sabbath work until at length we may read of it in words at length Exod. 16.22 23. and Moses spake to the people this is that which the Lord hath said to morrow is the rest of the holy Sabbath And this some conceive to be a second and renewed Institution but with little probability Moses rather speaks of it as a thing notoriously known to the Israelites in the Wilderness it being of a more antient Original than the Miracle of the Manna yet it may serve as a testimony unto the Sabbath and of use unto our purpose From thence therefore we must step on as far as Mount Sinai for a new institution and there we may find it standing in the midst of the 10 Moral precepts the fourth whereof it makes in number Remember that thou keep holy the Sabbath day c. Exod. 20.8 9 10 11. Then was that command which before was given by word of mouth and continued by tradition now written in words at length engraven in stone by the immediate finger of God and there it stands during all the time of Moses and the Prophets on its own basis until the Messiah came who put upon it his own Sanction Mat. 5.17 to the end And under that Sanction did the seventh day Sabbath continue until upon the Resurrection of the Lord Jesus Christ that sun of Righteousness and by his Command to his Apostles Acts 1.2 the Sabbath was translated to the First day of the week and that continued by Apostolical practice and by the practice of succeeding ages of the Evangelical Church the Gospel Sabbath or Lords Day even to this present generation Such I say hath been the care and love of God to his Church to this day Lam. 2.6 that it never was without a Sabbath unless it were when the want of a Sabbath was the Punishment of sinful neglect and obstinate violation of the Sabbath And this care God used upon a twofold account 1. Upon the account of his own Soveraignty Sc. that by reserving one day in seven for his own immediate worship he might be actually acknowledged as the great Soveraign Lord of our selves and of our time The Sabbath is as the first fruits among the Jews whereby we do not only intitle God to the whole harvest but whereby the whole lump and mass is sanctified to us 2. A Second Account is Gods pity and compassion to his Creatures Eccles 3.11 God saw the heart of man since the Fall so fixed to the world and immersed in the Pleasures and Profits thereof that had he left man to himself he would not have spared for Divine worship one day in seven weeks not possibly in seven months or in the whole year but he would have even drudg'd himself and the irrational Creature to death in the pursuit of worldly fruitions And therefore God hath injoined him the severe observation of one day in seven that he might lay upon him the necessity of minding and seeking the things of eternity and whilest the rational creature did enjoy a spiritual rest for the soul the irrational creature might have natural rest for self-preservation Thanks be to God for his unspeakable gift 2. Observe Rule or N teâ— this day God was pleased to honour with the title of a Sabbath as both here and in the fourth Commandment which signifies rest because on this day both God the Father and God the Son respectively Gen. 2.2 did rest from their own proper work and by their precept and pattern command it and commend it for a stated rest to the Church of God for ever What the reason therefore is why some learned men of our generation should be so exceedingly offended at that name Sabbath that they cannot so much as hear it with patience is to me a wonder even to astonishment And while they are so much offended at the name the vulgar sort of Christians are thereby I am afraid as much offended at the thing As to the first of these I have heard some say they like it not because it is Jewish but to that we reply 1. Not the Jews but the God of the Jews gave it that name here and elsewhere and 2. The notion of a Sabbath signifies no more but Rest and is Rest Jewish Oh that men would look into their hearts to see whether the reason of this disgust is not more latent there 3. And were it a Jewish name indeed is not the Jewish name Sabbath better than the Heathenish-name Sunday The name which Heathenish Idolaters gave it in their Dedication of that day to the Created Sun Notwithstanding consult their Calenders Writings and Languages and you can meet with no other name or notion but Sunday all over At this we have more cause to be offended than they have at the notion of a Sabbath As for the vulgar sort of people it is the thing which offends them more than the name not the Rest so much as the Nature of the Rest is that which they dislike were it a Carding Rest a Gaming Rest a Dancing Rest such an one as the Israelites once celebrated in the wilderness wherein they did eat and drink and rose up to play such an one for all the world as the Popish Devotion celebrates after Mass and Even Song as they call it pipe and dance and then to the Ale-house or Tavern such a Rest would gratifie the sensual world of carnal Christians but for an holy rest a rest to be spent in Publick Domestick and Secret duties of Religion Reading the Scriptures praying singing of Psalms Hearing the word preach't repeating at home what they heard in publique Catechising their families Meditation c. These things do not please the unregenerate part but men are ready to murmur as they did of old what a weariness is it and when will the Sabbath be over Amos 8 5. c. This is a lamentation c. Rule 3 From these words my holy day take a third Rule We must look upon the Sabbath as a day of Divine Institution not of an humane ordination the Sabbath hath a jus divinum written upon it more authentique than theirs that decry it My holy day and the
learned by the Ministery of the word (i) As you also learned of Epaphras Col. 1. 7. and the Philippians learned by Paul Phil. 4.9 (k) Those things which you have both learned and received and heard and seen in me do the things that are to be heard by the Ministry are matters of Faith and matters of Practice and if by hearing the Word we gâ—t a good understanding in things that are to be believed by us and the things that are to be done by us then we profit by it But if we remain ignorant as to these things after mercy received then we hear the Word without profit II. For Conversion God hath appointed his Word Act. 26.18 (l) To open their eyes and to turn them from darkness to ligâ—t and the Angel speaking of John Baptists ministry saith Luke 1.16 (m) And many of the Children of Israel shall he turn to the Lord their God now the Word turns man unto God 1. As it discovers sin If the Scripture be dextrously handled they will search into the very secrets of mens hearts 1 Cor. 14.24 25. (n) And thus are the secrets of his heart made manifest the Baptists preaching discovered to the Jews their carnal security in trusting to Abram Mat. 3.9 (o) And thiâ—k not to say within your sâ—lves we have Abraham to our Father their want of charity their covetous and humorous disposition Luk. 3.11 (p) He that hath two Coats Let him imâ—art to him that hath none and he that hath meat let him do likewise it discovered the Publicans exactings v. 13. (q) And he saith to them exact no more than that which is appointed you and the souldiers violence v. 14. (r) And he said unto them do violence to no man 2. As it brings people to the confession of sins the Baptists Preaching brought his hearers to confess their sins Math. 3.6 and so did Pauls Act. 19.18 (t) And many that believed came and confessed and shewed their deeds 3. As it works a kindly mourning and sorrow for sin Upon Peters sermon the Jews were pricked at the heart (s) And they were baptized of him in Jordan confessing their sins Act. 2.37 the people wept when they heard the word of the Lord. Nehem. 8.9 After the children of Israel had heard these words they wept for the perverseness of their nature Jer. 3.21 the word which they heard was v. 20. surely as a wife treacherously departeth from her Husband so have you dealt treacherously with me O house of Israel saith the Lord. 4. As it works amendment and reformation the Word turns people from their sins 1 Thess 1.9 (u) They themselves shew of us what manner of entrance in we had unto you and how you turned to God from Idols to serve the living and the true God and makes them fruitful toward God Col. 1.5 6. (w) Which is come unto you as it is in all the world and bringeth forth fruit now then if the Word converts you to God if it discovers your sins if it causes you to confess them to mourn for them and to leave them then you profit by the word But if under Hearing you do not see the sins that reign in you as pride covetousness passion if you do not confess them heartily before God if you do not mourn kindly for them nor leave them you hear without profit III. God hath appointed his Word for the building up of those that are called converted and sanctified Act. 20.32 (x) I commend you to God and the word of his Grace which is able to build you up Apollos by his Preaching helped them that had believed through grace Act. 18.17 (y) And he went over all the Country of Galatia and Phrygia strengthening the Disciples the Word doth not only serve for the implantation of grace but it excites strengthens and draws out the graces of Petitioners Pauls Preaching strengthned the Disciples Act. 18.23 Gods Word is compared to meat Luke 12.42 (z) Who then is that faithful and wise steward whom his Lord shall make ruler over his Houshold to give them their portion of meat in due season and meat strengthens and nourishes the body and so the Word of God 1 Tim. 4.6 Well then if by the hearing of the Word you are built up and grown by it (a) Thou shalt be a Good Minister nourished up in the words of Faith and good Doctrine if your Faith grow exceedingly if your Love abound if you bring forth much fruit then you profit by it but if your sins grow not vveaker and your graces stronger then you hear it without profit 4. And lastly to name no more the Word was appointed for Consolation 1 Cor. 14.31 (b) You may all prophesie one by one that all may learn and all be comforted the Samaritans rejoiced at Philips Preaching Act. 8 5.8 (c) Then Philip went down to the City of Samaria and preacht Christ to them and there was great joy in that City and so did the Eunuch v. 29. and so did the Jaylor at Pauls preaching Act. 16.34 (d) And they spake unto him the word of the Lord and he rejoyced believing in God with all his house now the Word comforts as it opens Gods Attributes such as his Mercy Wisdom Faithfulness and Power Secondly As it discovers Christ the Promises and Priviledges of the Saints Thirdly As it discovers and reveals the marks and Characters of Gods Children Fourthly As it answers the doubts and fears of Saints well then if in hearing the Word you find that it supports strengthens and revives your hearts like a Cordial then you profit by it But if you find nothing sweet nor refreshing in it you hear it without profit I come now to the third thing how we shall profit by hearing of the Word that is how shall we attain the benefit from the Word of God for which it was appointed It was appointed for instruction conversion edification consolation How may we hear it so that we may obtain these things by it I shall give you four directions and conclude 1. First Hear it attentively Christ in the beginning of his Sermons calls upon his auditors to hearken Mark 4.3 (e) And he said unto them in his doctrine hearken and so doth Paul Acts 13.16 (f) Men of Israel and ye that fear God give audience and Rev. 2.7 (g) He that hâ—th an ear let him hear what the spirit saith to the Churches and you read Luke 19.48 all the people were very attentive to hear him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they hung upon him hearing that is they hung their ears upon his mouth that they might receive every vvord and miss nothing This phrase is common in Greek Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Latine warrantis conjux pendet ab ore viri and Augustine speaking of his hearing Ambrose saith verbi ejus susâ—endebar intentus and one
heart 2. A believing heart 3. A loving heart 1. Then hear the Word with an understanding heart The vvay-side hearers hear but do not understand Mat. 13.19 (y) When any one heareth the word and understandeth it not this is he that receiveth the seed by the ways side but they that receive it into good ground that is into an honest heart understand it v. 23. (z) But he that received seed into the good ground is he that heareth the word and understandeth it Jesus Christ calls upon his auditors to hear and understand Mar. 7.14 (a) Hearken unto me every one of you and understand and blames them that do not understand v. 18. (b) And he saith unto them are ye so without understanding also and it was his manner after preaching to ask if they understood him Math. 13.51 (c) Jesus saith unto them have ye understood all these things the generality of hearers are vvithout understanding they neither understand doctrinal nor experimental truths not the one for lack of knowledge nor the other for lack of feeling and hence it is that they remember so little of the Word and that they are so little affected with the Word 2. With a believing heart Mar. 1.15 (d) Believe the Gospel 2 Chron. 20.20 (e) Believe in the Lord your God so shall you be established believe his Prophets so shall ye prosper Two things especially vve are to mingle our faith with the threatnings and the promises With the threatnings so the people of Nineveh Jonah 3.5 (f) So the people of Nineveh believed God With the promises Exod. 4.31 (g) And the people believed and when they heard that the Lord had visited the children of Israel they bowed their heads and worshipped Were the threatnings and promises which are constantly preacht fully understood throughly believed and brought home to your Consciences by spiritual application this would quickly put an end to sin for the threatnings would scare you from sin the promises would allure you to duty 3. With a loving heart 1 Pet. 2.2 (h) As new born babes desire the sincere milk of the word as new born babes love the brest David was a great lover of the Word of God Psal 119.140 (i) Thy word is very pure therefore thy servant loveth it He loved it exceedingly 167 (k) My soul hath kept thy testimonies and I love them exceedingly his longing after the word was so vehement that it almost consumed him v. 20. he loved it far better than gold 127. but hovv far he loved it he could not tell 97. and therefore leaves it with God to judge his love to it 159. (l) Consider how I love thy Precepts Brethren had there been such a love in the people of England to the word the mouths of so many Ministâ—rs had never been stopped and whereas we judge that such and such are the causes of it pray let us remember that no man living can take the word from us unless they be first impowred by our disaffection to it 4. And last Direct If you would profit by hearing of the word keep what you hear of it Luke 8.15 Having heard the word keep it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to hold fast the word that it slip not from us 1 Thess 5.21 Luke 4.42 1 Cor. 15.2 you know if the seed be not kept in the ground it is sown to no purpose so if the Word be not kept in the memory and in the heart it will come to nothing keep therefore the Word in your hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold it fast lest the Devil snatch it from you for look as the fowls of the air follovv the seeds-man to pick up the corn as soon as he hath scattered it so the prince of the air the devil is at hand to take the Word out of our hearts Mar. 4.15 (n) But when they have heard Satan cometh immediately and taketh away the word that was sown in their hearts Immediately as soon as we have heard the Word the Devil is at hand to take the Word out of our hearts He taketh the Word out of our hearts in Matthew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he snatcheth it and if you would know vvhy the Devil is so hasty to snatch away the Word Christ tells you Luk. 8.12 (o) Then cometh the Devil and taketh away the word out of their hearts least they should believe and be saved But how shall we keep the Word 1. Repeat it in your families the Bereans conn'd over Pauls Sermons and examined his proofs and allegations Act. 17.11 (p) They received the word with all readiness of mind and searched the Scripttures daily whether those things were so 2. Talk of it as you go from hearing Jesus Christs hearers talkt of the Word by the vvay Luke 24.32 (q) Did not our hearts burn within us while he talked with us by the way and while he opened to us the Scriptures after Paul had preacht the Jews departed and had great reasoning amongst themselves Act. 28.29 (r) And when he had said these words the Jews departed and had great reasoning among themselves 3. Pray to the Lord that he would preserve the Word in your hearts by his spirit the Devil vvould snatch away the Word of God from us if there were not a stronger to guard it and that is the Holy Ghost 2 Tim. 1.14 (s) That good thing which was committed to thee keep by the holy Ghost which dwelleth in us pray then after the Word as David 1 Chron. 29.18 (t) The Lord God of Abraham Isaac and Israel our fathers keep these for ever in the imagination of the thoughts of the hearts of thy people and such a prayer coming from an honest heart shall secure the word so that it shall abide with you and it shall come after to your minds it shall come seasonably in the very nick and stress of exigency and it shall come with efficacy and power Thus much shall serve for the resolution of the question how to hear the word so as to profit by it only this I add and conclude that if God shâ—ll bless these directions and give us thus to hear his word it will be an excellent sign that God will continue the preaching of it to us and that his Ministers shall teach these things which concern the Lord Jesus Christ with all confidence no man forbidding them How we may Read the Scriptures with most Spiritual Profit Serm. VIII Deuteronomy 17.19 And it shall be with him and he shall read therein all the days of his life that he may learn to fear the Lord his God to keep all the Words of this Law and these Statutes to do them WHat Cicero said of Aristotle's Politicks may not unfitly be said of this Book of Deuteronomy it is full of golden eloquence In this Chapter God instructs the People of the Jews about setting a King
but incur the great displeasure of God for so doing 2. But there is another way of discerning the Lord's body in this supper and that is by a spiritual tast and relish for the palate hath not a greater ability of discerning the different relish in the variety of meats man feeds on than the soul of man that hath its spiritual senses exercised hath in tasting the things of God and of judging the different sweets thereof This is that spiritual faculty that Jesus Christ speaks of when he tells Peter that he savoured of the things of man Math. 16.43 but not of the things that be of God Now this you must well observe you that do partake of this Supper whether you do relish the love of the Lord Jesus in his dying for sinners and for you in particular is this great love of Christ sweet to your souls sweeter than honey or the honey comb can you admire the heights and depths of this love and wonder that the Son of God should take a body to be bruised wounded slain for the vilest of sinners among which you reckon your self as one do you find this love of his to you draw your hearts to a love of him and a delight in him and a readiness to part with all for him this is indeed to discern the Lord's body in this supper and by this you are enabled to see a vast difference betwixt this supper and all the feasts of fat things that ever you were at in all your lives If it be so with you then are you qualified for this supper and are by Christ's command obliged to partake thereof 2. Those that have fellowship with God in Christ they are those Christ hath obliged by his command to partake of this supper This is another qualification the Apostle gives us in 1 Cor. 10.18 20 21. where discoursing of the nature of Divine and likewise of Diabolical sacrifices of the reason of the Priests and Peoples eating some part thereof he also shews the reason of our partaking of the Lord's Table which though it is not properly a sacrifice that is there offered yet it holds some resemblance unto the sacrifices of the Law and to the Peoples eating thereof inasmuch as it is a Commemoration of that one sacrifice Christ offered up to the Father for our sins of the benefits of which one sacrifice those that communicate at the Lord's Table do as effectually partake as if Christ was offered up as often as you there do eat and drink Now saith the Apostle of the Legal sacrifices v. 18. they which eat thereof are partakers of the Altar that is are partakers of the blessings of that God to whom that altar is erected and to whom those sacrifices are offered And not only so but there is yet a further meaning which is that those that eat of the Altar do thereby declare that they take the God of that Altar to be their God from whom they expect all that good they are capable of in this life and that which is to come and likewise they thereby declare that him and him only will they worship and serve Now this engagement of themselves to God signified by eating of the sacrifice is that fellowship spoken of v. 20. where the Apostle further tells you that there is the very same intendment in those sacrifices that are offered to Devils and the peoples eating of those feasts that attended those sacrifices they thereby did signifie that they took those Devils to be their Gods and resolved for the future to worship and serve them as Gods which is the proper meaning of that 20 v. But I say that the things which the Gentiles sacrifice they sacrifice to devils and not to God and I would not that ye should have fellowship with devils i.e. I would that you would not associate with devils or enter into a confederacy with them to serve and worship them as the Idol-feasts do signifie Now if the Idol-feasts signified the confederacy betwixt the Devils and their worshippers so also did the feast that attended the Jewish sacrifice signifie a fellowship betwixt the true God and his worshippers whereby the true God was acknowledged as their God and that they would worship and serve him only Thus the Apostle having illustrated the meaning of eating of the Jewish and also of the Gentile sacrifice he proceeds to accommodate those notions to that of the Lord's Table v. 21. Ye cannot drink the cup of the Lord and the cup of Devils ye cannot be partakes of the Lord's Table and of the table of devils The meaning is this you cannot serve two such contrary Masters as the God and Father of our Lord Jesus and devils also for if you eat of Idols feasts you thereby declare you own devils as Gods and then coming to the Lord's Table you thereby declare you only acknowledg the true God to be your God in and through Jesus Christ your Sacrifice and Mediator which practices are very absurd and contradictory The Conclusion is this that those that partake of the Lord's Table are such that from the heart do take the God of that Christ whose death is remembred in that Supper to be their God and that do believe that God is really reconciled to them by that sacrifice and they declare likewise hereby they will worship and serve this God in this Christ and him only now if any of you are thus engaged to God in Spirit you have fellowship with him and you are those that have right to partake of this Supper Having thus opened the words of the Text I shall now give you that chief point I would have you observe which is this Doct. That it is the indispensable duty of all such members of Jesus Christ that can discern the Lord's body in this Lord's Supper and have fellowship with the Father by this crucified Jesus to come to this Supper and to partake thereof There is not any thing in the Doctrine I shall insist on except this one which is to prove it is your duty to partake of it and that it is therefore indispensable because the neglect of it is a very great sin Which I prove by this one argument Jesus Christ who instituted it he hath commanded you to remember him in it and therefore if you do it not you break his command and what is that but to sin against him for what else is sin but either to do what your God and Saviour forbids or not to do what he commands this is so plain that it were but to waste time to use more words for the clearing thereof What I have therefore more to say is to shew you those many things that accompany this sin that tend to aggravate it that when you understand not only that the neglect of this duty is a sin but a very great one you may be deterred from continuing any longer in it 1. I beseech you consider whose command it is you break it
the glory of heaven where all our prayers shall be turned into praises When every sigh below shall be an accent to the heavenly musick above and the tears of the valley shall be turned into orient gems in the diadem of glory Here we groan under wants and desires empty within and live on the craving hand But there palms in the hand white robes and everlasting joys upon the heads and hearts of Saints How may the duty of of daily Family Prayer be best managed for the spiritual benefit of every one in the Family Serm. XV. Joshua 24.15 latter part But as for me and my house we will serve the Lord. JOshua being old and stricken in age and desirous before his departure out of the world solemnly to engage the people of Israel to adhere to God and his holy worship gathered all their Tribes to Shechem called for the chief of them that were Governours and Representatives of the whole body of the People (a) Quatuor crant in qualibet urbe gradus officioram 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senes vel Sâ—natus 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capira â—atâ—um singularum tribuum primotes primi eminenâ—toâ—â— in urbe 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judices 〈…〉 veram 〈…〉 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apparitores 〈◊〉 res judicates exequebantur â—â—culo lâ—ro p pulum corebant ad observantiam praeceptorum Schind Lexic Pentag namely for the Elders of Israel or the Senate that did chiefly manage the affairs of Church and State for their Heads the most eminent of each Tribe and prime Rulers thereof for their Judges that sate in Courts to hear Causes and execute judgment betwixt man and man and such Magistrates that ruled over them for their peace and welfare and for their Officers who did see to the execution of the sentences and judgments of Superiour Magistrates All these being present Joshua makes a brief historical narrative of God's signal providences and singular benefits to them and their Fathers in this order First His calling of Abraham from Idolatry to the knowledg of the true God and profession of true Religion ver 2 3. Secondly His multiplying of his Seed ver 3 4. Thirdly His delivering them out of Egypt and making a way for them through the Red-sea which returning destroyed the Egyptians that did pursue them ver 5 6 7. Fourthly His preserving them in the Wilderness ver 7. Fifthly The Victories that he gave them over the Amorites when they fought against them ver 8. Sixthly His defending them against Balak the Son of Zippor King of Moab and restraining Balaam from cursing of them ver 9 10. Seventhly His miraculous providence in drying up the waters of Jordan that they might pass over ver 11. Eighthly His delivering the men of Jericho and their several enemies into their hands ver 11. Ninthly That it was not by their own Sword nor by their own Bow that they subdued the Nations but God by weak and contemptible Creatures as Hornets drove them out from before them ver 12. Tenth His giving them the possession of such Cities which they had not built and to eat of the Vine-yards and Olive-yards which they had not planted thus he brings to their remembrance the great and wonderful things that God had done for them A capite bona valeâ—udo inde omnia vâ—geta sunt atque erecta aut languore demissa prout animus eorum viget aut marcet Et erunt Cives erunt Socii digni hac bonitate in totum orbem rectimores revertentur Seâ—ec de Clement lib 2. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ego domus mea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpantur 1. Pro domicilio The mercies of God to man being strong enforcements of man's duty to God upon these moral grounds and reasons Joshua in the 14th verse earnestly exhorts them to fear the Lord and to serve him in sincerity with a pure heart without hypocrisie and in truth without false pretences and counterfeit shews of godliness as becometh such as worship the most Holy the most Wise and glorious God and declareth his own fixed resolution That he and his house would serve the Lord as if he should say I have given you a Catalogue of the great and many mercies of God vouchsafed to you and I have exhorted and charged you all in the Name of the Great and Eternal God to fear and serve him but if ye will not I do here declare profess and publish my purpose and resolution in the ears of all you the Elders Heads Judges and Officers and all others that I and my house will serve the Lord be it known unto you that I will not only serve and worship God my self but will also set up his worship in my house and both I and mine will serve the Lord. The original words in Old and New Testament translated House have various significations amongst the rest these 1. For an earthly habitation properly taken this house cannot serve the Lord but the Inhabitants in this house must serve the Lord. 2. Pro Sepulchro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dupert Eheu fugaces Labuntur anni nec pietas morum rugis instanti Senectae afferet indomitaeque morti Hor. lib. 2. Od. 14. Dum loquimur fugerit invida aetas carpe diem quam minimum credula postero Idem l. 1. Od. xi 2. For the grave where we must all shortly take up our Lodgings and be carried on mens backs from our now dwelling houses to this sleeping house We that are now alive shall be in a little time housed in the earth while we live we dwell in several houses one house can contain or entertain but a few but what a large capacious house is the Grave that shall hold all the living Job 30.23 For I know that thou wilt bring me to death and to the house appointed for all living There is no praying to or praising of God in this house in the houses where you now dwell you may you ought but in this you are going to and oh how quickly might you or I be in it you will be past praying and past hearing and calling upon God when death and dust have stopped your mouth 's and tyed your tongues Eccles 9.10 Whatsoever thy hand findeth to do do it with all thy might for there is no work nor device nor knowledg nor wisdom in the grave whither thou goest Sirs you are going you are going every day every hour every moment to this house whether you are eating or drinking or sleeping whether you pray or not pray in your houses where now you dwell you are going to this house where you can never pray Therefore pray NOW or NEVER serve God and pray unto him now where you dwell or you must hold your peace for ever except you cry and roar and lament your negligence and folly in a Lake of burning brimstone because you did not pray
of hating him in his heart (y) Lev. 19.17 then certainly not upon his child whom he is oblig'd not only to admonish verbally but chastise really but first he should do as God did with our first Parents convict him of his nakedness (z) Gen. 3.11 c. i. e. shew him the evil of his lying railing idleness or c. faults he is chargeable with as opposite to the Word of God (a) Prov. 12.22 and prejudicial to his own Soul (b) 8.36 and that he is made to smart for the cure of this evil Which 3. Parents may let their children know they dare not suffer to remain longer uncorrected sith delays may prove dangerous to the Patient if the rod be withheld (c) 23.13 The festering wound may rankle and come to a gangrene if not lanced in due time Parents love is seen in chastening betimes (d) 13.24 both in respect of the age of the child and of its fault If it be not too soon for children to sin it should not be thought too soon for Parents to correct and that seasonably before the sin grow strong get head and sprout forth The child should be taken while there is hope (e) 19.18 The twigg may be bent whiles it is young and the sin mortified if nipt in the bud God we find hath been very severe in remarking the first violations of his Statutes as for gathering sticks on the Sabbath day (f) Numb 15.25 and Aaron's sons offering strange fire (g) Levit. 10.2 so Parents should timely curb the first exorbitances of their children Hence 4. They should let them see they are resolv'd after serious deliberation not to be diverted by the pullings and passions of their unhumbled children from inflicting due punishment fith the Wise man chargeth Let not thy Soul spare for his crying (h) Prov. 19.18 so that they may not remain fearless yet it must then be in compassion that they may conceive as the Father of Heaven is afflicted in the affliction of his (i) Isa 63.9 so are they in the affliction of their children and as the Lord doth it in measure though he will not suffer them to go unpunished (k) Jer. 30.11 so do they My Text bounds the correction that it may not exceed a just proportion to the discouraging of children whose different tempers as well as different faults are to be consider'd so as no more be laid upon them than they are able to bear (l) 1 Cor. 10.13 There should therefore be a special care took that the chastisement be no other than what is meet Physicians endeavour to apportion the Dose they give to the strength of the Patient and the peccant humour they would correct There must be a rational consideration of the age sex and disposition of the child the nature and circumstances of the fault and what satiâ—faction is offer'd by the delinquent upon ingenuous confession or possibly some interposition of another so that the offended Parent may keep up his authority be victorious in his chastisements and come off with honour and good hopes of the child's amendment For a Parent should be ever ready to forgive and to connive often at smaller failings wherein there is no manifest sin against God in confidence of gaining the child's affections by tenderness and kind forbearance towards the things that are most desirable This pleasing policie is they say much in request at this day in Japan ‖ Varen Descript Regn. Japoriae c. xv where Parents do educate their children with a great deal of softness very rarely punishing them with stripes though they follow their diligent informations with frequent admonttions And they tell us among the Grecians the best means the Mother used if a Boy was stubborn in committing a fault to perswade him to leave it was to shew him her breasts as the most powerful motive she had †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schol. in Scrip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Fathers it seems amongst them were more sharp and therefore Prometheus in Menander is said to be tyed like a Boy to the racks where he prettily pleads his cause as if his punishment had not been proportioned to his fault but he had been too hardly dealt with Be sure our Apostle both in my Text and to the Ephesians is altogether against any discouraging chastisement and requires moderation Thus for nurture the first branch of Education The 2. is in the admonition of the Lord without vvhich the former will not be effectually prosperous This according to the notation of the original word (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph 6.4 with 1 Cor. 10.11 Tit. 3.10 is a putting of things into their Childrens minds an informing of the judgment in and pressing upon the will and affections the principles of the Christian institution vvarning them to take heed of deviating from these principles vvhich they are oblig'd to live up to and is the principal thing in the educating of Christian Children So that Parents are mostly concern'd to get the fear of God planted in their Childrens tender souls that they may know and love trust in and obey their Maker Redeemer and Sanctifier and have timely preservatives against the corruptions of an untoward generation Under this we may speak of Parental Instruction and Watchfulness 1. Instruction which is a timely instilling of conscientious principles and seeds of Religon into Children taking them a part and engaging them to receive the most necessary points as it vvere drop by drop here a little and there a little (n) Isa 28.10 according to their narrow capacities in a free and familiar Conference by putting Questions to them and teaching them how to give Answers and by putting them upon asking Questions and returning short and clear Answers thereunto not only concerning the Word but Works of God whose Spirit alone makes all efficacious The Lord hath most strictly enjoyned this by Moses (o) Deut. 4.9 charging Parents to keep their souls diligently and not to let the things God hath done to slip out of their hearts all their days but teach their Sons and their Sons who in after time did thankfully acknowledg the benefit of this instruction (p) Psal 44.1 2. We have heard with our ears O God our Fathers have told us the works that thou didst in their days in the times of old And for the Words and Ordinances of God they are commanded not only to have them in their own hearts (q) Deut. 6.6 7. 11.19 but to teach them diligently unto their children as one who whets and sharpens a thing that is blunt (r) Eccles 10 10. by talking of them when they sit down in their house when they walk by the way when they lye down and when they rise up and elsewhere (s) Psal 78.5 6 7. Prov. 22.6 20 21. nor only so but by Rites (t) Exod. 12.26 13.14 and setting up visible and extraordinary
and with all the soul and with all the mind and how may we be able to do it In short we must love God as near as it is possible infinitely For directions in this Case I shall follow this method 1. Shew you what it is to love God with all the heart and with all the soul and with all the mind 2. I shall endeavour to demonstrate that it is our unquestionable and indispensable duty so to love God 3. I shall acquaint you what Abilities are requisite for the well-discharging of this duty and how to attain them 4. I shall give you directions how to improve and augment all the abilities we can get that we may have a growing love to God 5. I shall close with the best perswasives I can think of that you would be graciously ambitious of such qualifications and vigorously diligent in such duties 1. What is it to love God with all the heart soul and mind We must not be too curious in distinguishing these words the same thing is meant when the words are used singly as a 1 King 14.8 David is said to follow God with all his heart and doubly b 2 King 23.3 Josiah made his people as well as himself to covenant to walk after the Lord with all their heart and all their soul and where three words are used as c Deut. 6 5. Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind and when four words are used as d Mark 12.30 Thou shalt love the Lord thy God with all thine heart and with all thy soul and with all thy mind and with all thy strength Love to God must go through and possess our whole nature and all the powers of it The mind must think of God the will must delight in God in short e Bucer our whole strength must be employ'd to please him We must love nothing more than God nothing equal with God we must love God above all and that for himself but all other things in God and for God We must be willing to lose all yea life it self rather than to admit any thing contrary to the love of God * Gerhard Harm All these expressions denote the intensness of our affections the unexpressibleness of our obligation and the contemptibleness of every thing that shall challenge a share in our love All these expressions admonish us of our infirmity provoke us to humility and set us a longing after a better life 'T is a notable expression of one g Auth. impers operis The love of the heart is not understood but felt the love of the soul is not felt but understood because the love of the soul is its judgment He that loves God as he is here commanded believes that all good is in God and that God is all that is good and that without God there is no good he believes that God is All Power and Wisdom and that without God there 's neither Power nor Wisdom c. But notwithstanding all that hath been spoken no doubt but there is a singular emphasis in the words and the Holy Ghost intends a more full declaration of the manner of our love by these several expressions Though to be over-critical in the distinguishing of these words will rather intricate than explicate this great command yet to follow a plain Scriptural interpretation will give light into the duty Let 's enquire therefore 1. What it is to love 2. What it is to love God 3. What it is to love God in that manner here express'd 1. What is love Love is an affection of union whereby we desire What love is or enjoy perpetual union with the thing loved h Mar. L. It is not a carnal love I am now to speak of the Philosopher could observe that there can be no true love among wicked men It is not a natural love for that may as well be brutish as rational and divine love is transcendently rational It is not a meerly moral love for that consists in a mean but divine love is alwayes in an extream Divine love is a compound of all the former but it adds infinitely more to them than it borrows of them Divine love is supernaturally natural it turns Moral virtues into Spiritual graces It engageth men to attempt as much for the glorifying of God as all the creatures besides from the highest Angel to the most insensible Stone 2. What it is love to God Methinks a lax description best suits my design This Divine love 't is the unspeakable enlargement of the heart towards God What it is to love God 't is the extasie and ravishment of the heart in God 't is the Soul's losing its self in God 't is the continual working of the heart towards God every faculty of the Soul is actually engaged The Mind is musing and plodding how to please God and enjoy him the Will is graciously obstinate the policy of hell cannot charm it off it's object the Affections are all Passions in their eager motions towards God the Conscience is a busie-body necessitating the whole man to a jealous watch I said this love 't is the enlargement of the heart towards God when the love of God is shed abroad in the heart 't is as the breaking of a Ball of lightning it sets all on a flame immediately It is the unspeakable enlargement of the heart towards God the highest Rhetorick is too flat to express it as is obvious in that Song of Songs that Song of loves I have no way to set this out unto you but by words the plainest and most intelligible expressions I can give you shall be by several similitudes which I shall pursue till they leave me to admiration I shall borrow Metaphors from things without life from Plants from sensitive Creatures from Man 1. The Soul's love to God may be a little shadow'd forth Metaphors to illustrate what it is to love God by the love of the Iron to the Loadstone which ariseth from a hidden quality though to say so is but the hiding of our ignorance the motion of the Iron toward the Loadstone is slow while at a distance but quick when near and when it but touches it it clings so fast that unless forc'd 't will never part and when it is parted 't will to the farthest part of the World retain the vertue of its touch so the soul while at a distance from God it moves slowly but as the Father draws it runs and when once it comes to be graciously united the Apostle asks i Rom. 8.35 Who shall separate us from the love of God not only who shall hinder us from partaking of Gods love but who can take us off from our loving of God Christ gives the answer k John 10.28.29 their union with God their enjoyment of God is inseperable and though they may as sometimes they will in their
imperfect state have some warping on their parts and some withdrawing on God's yet their love to God in the lowest ebbe tremblingly hankers after him the soul cannot forget its alone resting-place l Psal 116.7 2. Our Love to God is like the love of the Flower of the Sun to the Sun It springs of a very little seed it is not only our Faith but our Love that is at first like a grain of mustard-seed it growes the fastest of any Flower whatsoever It is not only Faith but Love that grows exceedingly m 2 Thes 1.3 It alwayes turns and bows it self towards the Sun our Love to God is alwayes bowing and admiring alwayes turning to and following after God It opens and shuts with the Suns rising and setting our Love when it is what it should be opens it self to God and closes it self against all other Objects It brings forth seed enough for abundance of other Flowers love to God is the most fruitful Grace that when it blossoms and buds it fills the face of the World with fruit n Isa 27.6 3. Our Love to God is like the love of the Turtle to her Mate God's People are his Turtle o Psal 74.19 I grant they most properly resemble Brotherly Love but why not our Love to God they never associate with other Birds the loving soul keeps fellowship with God and out of choice with him only and those that bear his Image The Turtle never sings and flyes abroad for recreation as other birds but they have a peculiar note for each other the soul that loves God flutters not about for worldly vanities no recreation so sweet as Communion with God the Soul's converse with God is peculiar When one dies the other droops till it dies so that they do as it were live and dye in the Embraces of each other so the soul that loves God his loving kindness is better than life p Psal 63.3 and there 's nothing makes a Saint more impatient of living than that he cannot while he lives have a full Enjoyment of God 4. Our Love to God should be like though exceed Jacobs love to Benjamin q Gen. 42.38 He 'l starve rather than part with Benjamin and when hunger forc'd him from him and he was like to be by a wile kept from him Judah offers to purchase his liberty with his own because his Fathers life was bound up in the Lads life r Gen. 44.30 so the Soul that loves God is not able to bear the thoughts of parting with him his life is bound up in enjoying the presence of God I have been too long but oh that I could affect your Hearts as well as inform your Judgments What it is to love God with the heart what it is to love God Now then let 's reassume the Enquiry what it is to love the Lord our God with all our Heart some referr this to the thoughts s Aâ—g some to the vegetative Soul t Creg Nys some to the Understanding that it may be free from errour u Anselm others q.d. Lay up all these things in your hearts w Origen but the other words will take in most of these and therefore according to Scripture we must understand the Will and Affections and so the word is taken Josh 22.5 Moses the servant of the Lord charged you to love the Lord your God with all your heart As out of the heart proceeds life so from the Will proceeds all Operations the Will ought to be carryed towards God with it's whole force all the Affections of a pure and holy heart are directed to the onely Love of God x Gerhard Harm c. 156. Love riseth from the Will now there 's a two-fold Act of the y Elici us in peratus Will that which is immediately drawn forth of the Will it self the Will own Act and such an Act the Will exerts in loving God and then there is the commanded Act of the Will which is the Act of some other power moved to that Act by the Will where the will is filled with the love of God it moves the understanding to meditate of God whom we love and to enquire after the excellency of the Object loved We must not love God onely with the heart but with the whole heart What it is to love God with the whole heart pray mark this perfect Hatred and perfect Love knows no such thing as the world calls z Judicium rerum non câ—gnoscit Aut. imper operis Prudence if you perfectly hate any one all things about him displease you whatever he says or does though it be never so good it seems to you to be evil so if you perfectly love any one all things about him please you Some expound this totality by this distinction we are to love God with the whole heart Positively and Negatively Positively where all Powers of the will are set to love God and this we cannot perfectly doe while we are travellers till we come to our heavenly Country but Negatively thou shalt so love God that nothing contrary to the love of God shall be entertained in thy heart and this we may attain to a pretty tolerable perfection of in this life a Cajetan The whole heart is opposed either to a divided and dispers'd heart or to a remiss and a sluggish heart God doth as much abominate a partnership in our love as a husband or wife abhor any such thing in their Conjugal Relation we must love nothing but God or that which may please God He that loves God with his heart and not with his whole heart loves something else and not God As the whole heart is opposed to a remiss and sluggish heart the meaning is this the care of our heart should be set upon nothing so much as upon the loving and pleasing of God we must preferr God alone before all other Objects of our love and there must be an ardency of affection whatever we doe it must be for his sake and according to his will b Chemnit Harm c. 105. c. 2. Thou shalt love the Lord thy God with all thy Soul I forbear to mention the different conjectures of those that try the acuteness of their parts to produce some peculiar Interpretation which others have not By comparing Scripture with Scripture the sensitive life or the sensitive Appetite is here meant Thus c Gen. 34.3 Deut. 12.20 his soul clave unto Dinah and he loved the Damsell again thy d thy sensual a fections soul longeth to eat flesh And because the Soul is in many places taken for Life as Exod. 4.19 all the men are dead that sought thy life Heb. thy soul so Exod. 21.23 Thou shalt give life for life Heb. soul for soul and so we may take it here intensively for the sensitive Appetite and extensively for the Life The soul is here taken for the Animal life which
comprehends both the Vegetative and Sensitive part To love God with the soul is to subject all those works that pertain to an Animal life unto the love of God Plainly and in short it is not enough to love God in our Will but we must not admit any thing contrary to the Love of God in our sensual delights Whatsoever sensualists do for the gratifying of their lusts and desires let those things be drained from the dregs of sin and consecrate them all unto God Whatever use wicked men make of their souls in a way of hatred of God we must make the contrary use in a way of loving of God And then Thou must love God with all thy Soul What it is to love God with all the soul we must be ready to lay down our lives for God d Origen if any one should be ask'd what in all the world was most dear unto him he would answer his life for life-sake tender Mothers have cast off the sence of Nature and fed upon their own children It is Life that affords us being sense motion understanding riches dominions If a man had the Empire of the World he could enjoy it no longer than he hath his soul in his body when that is gone he presently becomes a horrid Carkass or rather a loathsom dunghil Now then if a man love his Life so much why should he not love God more by whom he lives and from whom he expects greater things than this Life God is the soul of our soul and the life of our life he is nearer to us than our very souls e Acts 17.28 in him we live and move and have our being He that doth but indifferently weigh these things will acknowledge that it is no rashness to call that man a Monster that loves not God how then can we think of it without grief that the whole world is full of these Monsters almost all men prefer their Money or Pleasures or their Honours or their lusts before God So oft as you willingly break any Law of God to raise your Credit or Estate you prefer the dirt and dust of the world before God Alas what use do's a wicked man make of his soul but to serve his body whereas both soul and body should be wholly taken up with not only the service but the love of God Then may you be said to love God with all your souls when your whole Life is filled with the love of God when your worldly business truckles under the love of God the love of the dearest Relations should be but hatred when compared with your love to God When you eat and drink to the glory of God sleep no more than may make you serviceable unto God when your solitary musings are about the engaging your souls to God when your social Conference is about the things of God when all acts of Worship endear God to you when all your Duties bring you nearer to God when the love of God is the sweetness of your Mercies and your Cordial under Afflictions when you can love God under amazing Providences as well as under refreshing Deliverances then you may be said to love God with all your Souls What it is to love God with the mind 3. Thou shalt love the Lord thy God with all thy Mind though Anselm take this for the Memory that we should remember nothing whereby we are hinder'd in our thinking of God yet generally this is taken for the understanding and so the Evangelist Mark expresly interprets it when he renders this Command in these words f Mark 12 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all thy understanding to love God with our Minds is to have the understanding moved and commanded by the love of God to assent unto those things that are to be believed and to admit nothing into the understanding which is contrary to the love of God g Cajetan h Origen nihil cogitantes vel proferentes nisi ea que Dei sunt The Mind should let nothing go in or out but what payes tribute of love to God there 's one interprets the word by the Etymology of the word Mind from Measuring i Mens dicitur a metiendo c. Avendan The Mind must be so full of love to God that love must measure all our works k 1 Cor. 10 31. When we eat we should think how hateful it is to God that we should indulge our Palat and thence shun Gluttony when we drink we should think how abominable Drunkenness is in the sight of God and thence drink temperately l Rom. 14.8 so that whether we live we live unto the Lord and whether we dye we dye unto the Lord whether we live therefore or dye we are the Lords our Life and our Death must be measur'd by our Love to God We must love God with all our Mind What it is to love God with all our mind we must alwayes converse with God in our Minds and thoughts our thoughts must kindle our affections of love Love to God makes the hardest Commands easie while our thoughts are immers'd in love to God love to Enemies wlll be an easie Command the keeping under of our Bodies by Mortification will be an easie work Persecution for Righteousness will be a welcome Trial love will change Death it self into Life There 's another word added by Mark which indeed is in Deut. 6.5 whence this is taken Thou shalt love the Lord thy God with all thy Strength now because this word doth not express any other species or power of the Soul but only notes the highest and most intense degree of Love that flows from all the Faculties of the Soul I will close this Enquiry with a Word of this We are to love God with all the Powers of our Soul with all the members of our Bodies Our understandings wills inward and outward Senses appetite speech whatever we have whatever we are must be all directed into the Love of God and into Obedience flowing from Love You commonly hear that of Bernard the cause of loving God is God himself and the only measure is to love him without measure We must love God strongly because with all our strength our love to God must get above Interruptions no threatnings calamities or discommodities whatsoever must pull us away from God but that all the Powers of Soul and Body must be taken up into his service that our Eyes beholding the wonderful works of God the Sun Moon and Stars the clear evidences of his Divinity we may be in love with him that our Ears piously hearkning to his Instructions may be in love with him that our Mouth may love to praise him our Hands to act for him that our Feet may be swift to run the way of his Commandments that our Affections may be withdrawn from Earthly things and deliver'd over to the love of God that whatever is within us it may be bound over to
on us is to shew wherein predominant Love to the world is inconsistent with the Love of God 1. Prop. Predominant love to the world is contrary to and therefore inconsistent with the love of God This seems evidently implied in our text If any man love the world c. John brings this as a reason of his prohibition namely that predominant love to the world and love to God are perfectly opposite and therefore by the rule of contraries incoherent and inconsistent The like Mat. 6.24 No man can serve two Masters For either he will hate the one and love the other or else he will hold to the one and despise the other Ye cannot serve God and Mammon These words are a good Comment on our text and clearly demonstrate the Inconsistence of Love to the world with the Love of God I shall therefore a little insist on them The design of our Lord here is the same with that of John in our text namely to take off professors from inordinate predominant love to the world and bring them to a Divine Affection unto and living on God as their portion and treasure as v. 19 20 21 22 23. And v. 24. he shews the inconsistence of love to the world with love to God in that the world and God are contrary Lords who require each the whole heart and man This will more fully appear if we examine the particulars He saith No man can serve It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serve (q) Intelligendum est hoc proveâ—bium de Dâ—minis Solidum quomodo Juris consâ—lri dicunt non posse duos esse Dominos ejusdem rei Grot. Now to serve another according to the laws and customs of those times and Nations was to have no power or right to dispose of himself or any thing that belonged to him but to live and depend merely on the Pleasure of his Master Such a service could not be given to God and the world Why 1 Because they are two Masters i. e. in Solidum each of which require the whole heart and man 1 Because they are two (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost contrary Masters which commands us to esteem love and endeavour after worldly treasures more than heavenly God commands us to esteem love and endeavour after heavenly treasures more than earthly The world commands you to engage no farther in matters of Religion than may consist with its Interest But Christ commands you to part with all worldly Interest for himself The world commands you to take your fill of the creature to suck out the sweets thereof and feed your hearts therewith But Christ commands you to use this world as if you used it not 1 Cor. 7.31 to affect an universal privation of these lower goods even whilst you enjoy them to give perishing things perishing thoughts esteem and desires to bid farewell to all things so far as they are a snare to you or a sacrifice that God calls for Again the world commands you to endeavour the greatning of your names and reputation But Christ commands you to glory in nothing but his Cross to account abasement for Christ your greatest Honour Lastly the world commandeth you not to be scrupulous about small sins but to take your liberry and latitude But Christ commandeth you to dread the least sin more than the greatest suffering Now how contrary and Inconsistent are these Masters in their Commands Is it possible then that we should be Masters of such contrary Loves O! how doth love to the world eat out love to God 2 Predominant Love to the world is inconsistent with the Love of God in that it robs God of that Love and Honour which is due to him as the Soveraign Chiefest Good according to what measure the heart turns to the world and its concerns in the same measure it turns from God and his concerns When the heart is full of the world how soon is all sense of and love to God choaked how is the Mind bemisted an Will charmed with the painted heart-bewitching shadows of the World This was Israel's Case Hos 10.1 Israel is an empty vine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expositors have variety of Conceptions on these words but the most simple sense seems this Israel is (Å¿) vitis evacuans an evacuant luxuriant Vine which seems to bring forth such abundance of fruit as if she would empty her self of all her juice and fruits at once so richly laden with fruit doth she seem to be Ay but what fruit is it Surely fruit unto her self rotten corrupt fruit her heart and love is not bestowed on God but on her Idols So it follows v. 2. Their heart is divided i. e. This beloved Idol hath one part that another and thus God is robbed of that esteem and love which is due to him 3 Love to the World breeds Confidence in the World whereby the heart is turned off from its Dependence on God as its first cause And O! how inconsistent is this with the love of God God as he is our Last End in point of Fruition so also our first principle or Cause in point of Dependence Now love to the world turns the heart from God to the World not only as the last end but also as the First Cause They that love the world cast the weight of their souls and chiefest concerns on the World and so bid Adieu to God This Confidence in worldly things is inconsistent with Salvation and so with the Love of God as Mark 10.24 How hard is it for them that trust in riches to enter into the Kingdom of God This Rhetorick Interrogation implies a Logick negation namely that it is impossible for one that in a prevalent degree trusteth in his riches to enter into the Kingdom of God So Psal 52.7 Lo this is the man that made not God his strength but trusted in the abundance of his riches and strengthned or fortified himself in his wickedness or substance The like Prov. 11.28 Ezek. 16.15 1 Tim. 6.17 4 Love to the world is flat idolatry and herein also inconsistent with the Love of God So Eph. 5.5 nor Covetous man who is an Idolater The same Col. 3.5 and covetousness which is idolatry Covetousness is in a peculiar manner branded with this black mark of Idolatry in that it doth expresly proclaim a love to the world as its last end and confidence in it as its first cause So Paul saith of voluptuous persons that they make their belly their God Phil. 3.19 because they love pleasures more than God 2 Tim. 3.4 And indeed every lover of the world is a God-maker so many lusts as men have so many Gods The lust of the flesh makes pleasures its God the lust of the eye worships Riches as its God and the lust of pride exalts some created excellence in the place of God O! how do worldlings lose the true God in the croud of false Gods 5
people they should therefore now regard and for the present improve it profitably The sum of the Apostle's application is this since God hath in the foregoing reason assigned a certain time and day for the exhibition and the bestowment of his Grace it followeth that all times and all days are not fitted for that purpose but only the time and the day foretold by the Prophet in which God would freely accept of sinners and bring them to Salvation and therefore Paul putteth the Corinthians upon the present improvement of the season of Grace because God had now bestowed upon them that accepted time and the day of Salvation foretold in the foregoing reason which they could not neglect without hazarding the loss of Divine acceptation and their own eternal Salvation All that I have further to do is to handle this third part which is the Apostle's accommodation or application of the former reason taken out of the Prophet Isaiah unto the present state of the Corinthians by giving them this quickning counsel namely to improve this present season of Grace which the Prophet foretold of old should be bestowed upon the Church in the days of the Gospel Behold now is the accepted time Behold now is the day of Salvation Now this quickning counsel hath two parts 1. An awakening incitement to improve the present season of Grace This awakening incitement is contained in the repeated note thereof Behold Behold The present season of Grace is intended in the repeated note thereof Now now 2. A double Argument to convince us of the fitness and necessity of this duty Now for the present to improve the season of Grace The first Argument is taken from the fitness of the season for working in it and so 't is called the time the day The second Argument is taken from the advantageousness of the present season to the worker and so 't is called the time accepted and the day of Salvation Now all that I shall further doe shall be to handle these two Arguments and in the handling of them I shall only endeavour these two things 1. To open the sence and meaning of these two Arguments 2. To shew the force and strength of both these Arguments to engage us to improve the present season of Grace 1. I shall explain the sense of these first two Arguments in their order and first the sense of the first Argument taken from the fitness of the season for working as 't is called the time and the day And herein first I shall explain the word Time secondly the word Day Sect. 7 1. By Time is not here meant the flux succession or continuation of Time by minutes hours days weeks months years which we call the space of Time but by Time according to the signification of the word in the greek I understand the tempestivity or opportunity of time For in the greek 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies season or opportunity a time accommodated and fitted to employment in which we may undertake our Heavenly business with hope of success When time and means meet together in conjunction then they produce opportunity This seasonableness or tempestivity of time is therefore not unfitly called by some the Grace of time the flower of time and that to time which the flower is to the stalk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cream is to the milk which lustre is to the mettal In civil undertakings as trading plowing and sowing opportunity is as one saith the Grace of time but in Spiritual undertakings Opportunity is the time of Grace the time fitted and suited by God for the benefiting of our Souls by the means of Grace It is as the Angel's stirring in the water into which he that stepped first was healed It is as the day of a Prince his audience for the answering of petitions It is as the opening of Heaven-gates unto them that strive for entrance It is as the Spiritual market-day for the procuring of saving provisions for our Souls upon which we are to live for ever Sect. 8 2. Secondly The season of Grace is called a Day For the opening of this the word Day in Scripture is sometimes taken for the Natural Day consisting of 24 hours including also the night and so it is taken in Christ's Directory for prayer which we commonly call the Lord's prayer Directory I say for I conceive with learned Grotius Christ doth not command verba recitari the words thereof to be repeated but he commands us only to draw all the matter of our prayers out of it materiam precum hinc promi praecipit wherein when we pray for our daily bread day by day doubtless we pray for what is needful for the night too as well as the day for sleep is the bread of the night therefore by day there must be meant the whole natural day consisting of 24 hours Sometimes the word day is taken for an Artificial day distinguished from the night Gen. 41.40 In the day the drought and in the night the frost consumed me Sometimes the word day is taken improperly and figuratively in the Scriptures and so sometimes it is taken for an age and for a year Sometimes for a fit occasion or season of doing any thing as in John 9.4 I must do the work of him that sent me while it is day And so the season of receiving good as well as doing good is called a day Luke 19.41 42. If thou hadst known even thou at least in this thy day the things that concern thy peace that is in the season wherein they have been manifested unto thee by me So here by day I understand the fit season of procuring Salvation by improving the means for obtaining thereof This briefly for the opening of the first Argument which is the fitness of the present season of Grace for our working it is called the time the day 2. Secondly To open the second Argument and that is the advantageousness Sect. 9 of the present season to the worker and it is called the accepted time first and secondly the day of Salvation I shall open both these in their order and 1. First This time is called accepted The word for accepted in the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this its composition imports a well-pleasing Yea a very much accepted time The Hebrew word Ratson from whence it is taken signifies the time of free Grace free favour or free good will it is taken out of Isa 49.8 and the seventy Interpreters they render it in Psal 69.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a time of free favour free good will and Symmachus renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a time of reconciliation that is a time wherein God will graciously accept sinners out of free Grace to be reconciled unto them For when time is said here to be accepted and an accepted time 't is to be understood figuratively as intending the time wherein God will by free Grace accept of man or wherein God is pleased
accompany with most life and power As it is in other cases so it is for the most part here you are commonly more affected with what you hear Men speak than with what they write Ministers may write or print their Sermons but not their Affections not that Power and Spirit of the word which themselves feel and you perceive in them You are most like to be warmed by the word when you hear it coming out of a hot heart When you see your Teachers affected with the truths they deliver and speaking like those that feel what they speak you are most like to be affected too Though indeed the great reason of hearing is because it is God's Ordinance and he hath not only taken care that the word should be written that so all may read it but hath appointed Officers too purposely to Preach it that so all may hear it But withal be sure to be regular in your hearing Take heed how you hear Luke 8.18 and take heed what you hear Mark 4.28 and from both will follow that you must take heed who you hear too Hear those that are most knowing and best able to instruct you those that are most sound and least like to mislead you Do not choose to put your Souls under the conduct of blind-guides Seek for the Law at their mouths whose lips do best preserve knowledge And when you have found such keep close to them Settle your selves under the guidance of some faithful Pastor upon whose Ministry you may ordinarily attend That running to and from which is usual among us is quite another than what Daniel speaks of ch 12.4 and I am sure is not the way to encrease knowledge Rolling stones gather no moss Such rovers seldom hit upon the right way Such wandring Stars may be soonest bemisted They that thus run from one Minister to another may soon run from one opinion to another and from one errour to another I dare safely say you may get more sound knowledge of the things of God by constant attendance upon the Ministry of one of less abilities than by rambling up and down to hear many though of the greatest gifts It is a great advantage to your gaining knowledge to hear a Minister's whole discourse and be able to take up the full design of his work and not merely to hear in transitu by snatches to pick up here a notion and there a notion or hear one Man's Doctrine in the Morning and another's Application in the Afternoon It is no wonder if Men that run to and fro Eph. 4. be tossed to and fro They that are so light of hearing may easily be carried about with every wind of Doctrine the word of Christ seldom dwells in such vagabond hearers 1. Pray earnestly for knowledge We are to cry after wisdom and lift up our voice for understanding Prov. 2.3 Ask it of God Jam. 1.5 Especially address we our selves to the Lord Jesus Christ as the Apostle of our profession Heb. 3.1 The great Prophet and Doctor of the Church in whom are hid all the treasures of wisdom and knowledge Col. 2.3 Who of God is made unto us Wisdom 1 Cor. 1.30 Who liveth in the bosom of the Father and declares him to us John 1.18 He that was his Father's Counsellor in making his Laws and his Messenger in publishing them is best able to make us understand them As it is our duty to Hear him so it is his business to instruct us Only beside the use of all other means we must look to him for his teaching He only can make all means effectual and none learn as they should but they that learn of him There is no learning like that we get upon our knees that is the only saving knowledge which we fetch from Heaven If you put your Children to a Trade you will have them learn it of such as are most skilful in it If you would your selves understand any art well you seek for the best Artist you can to instruct you Who can teach you all things like him that knows all things who can enlighten you like him who is the true light John 1.9 Men when they teach their Scholars oftentimes complain of their dulness they can but propound their notions to them not beget an understanding in them And Ministers complain of their hearers as the Apostle did of the Hebrews ch 5.11 that they are dull of hearing Quod â—aev à in parte mamillae Nil a lit Arcadico juveni Juven They spend their strength upon them but cannot work the truth into them But the Lord Jesus Christ is such a Teacher as is beyond all Teachers He can give the Spirit of Wisdom and Revelation as it is called Eph. 1.17 and promiseth to do it John 14.26 He can give inward light as well as outward eyes as well as objects understandings to receive the truth as vvell as truths to employ your understandings 7. Take sit time for the getting knowledge You have a great deal to learn you had need be early up that you may have the most time and the best time Begin young before your minds be corrupted with errors or possessed with prejudices before you have learned too much of those things which must be unlearned if ever you would learn the things of God It is a great advantage in this case when Men are instructed in the Scriptures from their childhood 2 Tim. 3.15 when the first thing they learn is to know God and Christ and themselves their own condition their duty their hopes The time of youth is the best time for getting knowledge as of other things so of Spiritual things Qui legem discit in puerit â similis est ei qui scribit in charâ—à novâ qui in senecture similis est ei qui scribit in charta vetere R. Eliaz. apud Drâ—â— There is then least within to keep knowledg out and what is then received usually enters most deeply and proves to be most durable The more pliable the wax is the deeper the impression and the deeper the impression is the more like it is to last Train up a Child in the way he should go and when he is old he will not depart from it Prov. 22.6 It is I am sure a preposterous course to learn other things before you learn what is most necessary to get a Trade before you have a Religion to learn to know the World before you know God 8. If you say this concerns your Children rather than your selves I add be much in teaching others the things of God that is the way to learn them more fully your selves The communicating your knowledge is the way to encrease it You will get more than you give and while you impart it you will best retain it While you instruct others God will instruct you and you may come to see more in his truths when you teach them others than ever you did when you learned them first
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
of the Church done they have been to them the very joy and life of their souls Psal 122.1 I was glad when they said unto me let us go into the house of the Lord our feet shall stand within thy gates O Jerusalem I never was â—â—re affected with joy and gladness in all my life then when I was wont to hear the people encouraging one another to assemble themselves to the publique worship of God in the house of God on Gods day O it did my heart good to hear with what alacrity and rejoycing they did provoke one another come let us go to the house of the Lord notably prophesied of in words at length Isa 2.2 3. verses many people shall go and say Come ye and let us go up to the Mountain of the Lord to the house of the God of Jacob and he will teach us of his ways and we will walk in his paths for out of Zion shall go forth the Law and the word of the Lord from Jerusalem In the loss of Ordinances and Sabbaths they have been dead in the nest like Rachel weeping for her children and would not be comforted because they were not And in the recovery and enjoyment of them they have rejoyced as men rejoyce that divide the spoil see Psal 3. Psal 42. 43. 84. per totum Christians we must write after this copy and count the Sabbath not our Duty only but our Delight and priviledge 2. Affirmative duty The Holy of the Lord. We must call it i. e. ut sup count it keep it as Lichdosh Jehovah sanctum Domini One of the titles of Jesus Christ The Holy one of God we must observe the Sabbath as Holy time Holy yet not by constitution not essentially holy as Christ is holy nor inherently as the Saints are holy but holy by institution by sanction relatively holy the Lord blessed the Sabbath-day and hallowed it i. e. he set it apart for holy uses Deut. 5.12 keep the Sabbath-day to sanctifie it Nothing but holy things must be done in this holy time praying reading hearing singing of Psalms c. as Psal 92. which is both a precept and plat-form for Sabbath-sanctification meditation rejoycing in God and Thanksgiving as you may read at large Thirdly We must call it i. e. count it honourable or the glorious day of God Glorious upon several accounts 1. For Gods glorious resting upon that day Gods rest that is a glorious rest rest of God As things of God in scripture are great and glorious things 2. Glorious or Honourable by a glorious sanction Coyn with the Kings stamp upon it is counted Royal not for the mettal so much though it be of Silver or Gold but for the Image superscription and impression it beareth Every day in the week is Honourable because it is Gods Creation but the Sabbath is glorious for the inscription Jehovah hath set his Image upon it He did sanctifie it It hath Gods sanction upon it and that is glorious 3. It is Honourable for those glorious ends for which it was set apart and they are three 1. That God might sanctifie his people Ezekiel 20.12 moreover I gave them my Sabbaths for a sign between me and them not a ceremonial sign as some would dwindle it that have no more Religion in them than an old rotten Ceremony cometh to but a moral sign i. e. a Testimony Pledge or Covenant whereby it might appear that they were Gods people sanctified to his service and honour So it follows that they might know that I am the Lord that sanctifieth them The Sabbath is Gods Medium to raise up to himself an holy people 2. That Gods people might sanctifie him so ver 41. I will be sanctified in you so Levit. 10.3 I will be sanctified in them that draw nigh me God sanctifieth us when he makes us holy we sanctifie God when we acknowledge him to be holy God sanctifieth us when he makes us what we are not we sanctifie him when we acknowledge him to be what he is These be glorious ends but 3. Another glorious end for which God made the Sabbath was that the Sabbath on Earth might be a type and figure of the Sabbath in Heaven That in this initial and imperfect Sabbath on earth we might see though in a glass darkly what the Saints and Angels are doing in Heaven without ceasing that we might peep into Heaven before we come thither and long and wait for that eternal Sabbath A day wherein God bows the Heaven and comes down and offers himself in ways of sweet and friendly Communion with his people Exod. 20. v. 23. Fourth Duty is As we must call and count it glorious so we must actually honour it or him it may be rendred both and indeed when we honour this day we glorifie God and we glorifie God when we make him our end in honouring his day Without both these we do take Gods Name in vain and do but mock God rather in pretending to keep a Sabbath than glorifie him We must set up God in his own day and in his own Institution And thus I have done with the opening of this blessed Model in the Duties of it I should come now to the Priviledges annexed but sufficient to the day is the travel thereof For the Improvement of this doctrinal Exposition I shall do these two Things 1. I shall endeavour the stating of some Cases of Conscience concerning the Sabbath 2. I shall raise some observations instead of more distinct Uses and application Case 1 If it be inquired what Sabbath it is that is here spoken of we shall not need to stick long upon the solution Some indeed of the Antisabbatical Doctors who love neither the Name nor Thing will needs expound it of the yearly Sabbath the day of the strictest rest among the Jews in their solemn convention for Humiliation and Atonement of which we read Levit. 16.31 and 23.27.31 But surely it is an unreasonable straitning of the text to confine it to this especially since the Prophet had sufficiently insisted upon that subject both by way of reproof and Exhortation in the former part of the chapter Here therefore I conceive we are to understand the Weekly Sabbath not only the seventh day Sabbath which was yet in being but the First day Sabbath also which was to succeed the Prophet being an Evangelical Prophet as one calls him the Evangelist Isaiah speaks of the Evangelical Sabbath which was to continue to the end of the world Rules drawn from the Negative part of this model Rules 1. Note in the first place that from the Creation of the world to this day God never suffer'd his Church to be without a Sabbath As soon as ever there was a Church though it was but in its infancy and confin'd within the narrow limits of a single-family and few souls therein God did immediately institute a Sabbath for it Gen. 2.3 And on the seventh day God ended all his works which
mens speech all the day no jest so idle no story so common and fruitless but will pass at our tables and in our private conference Many spend the best of their time no better than the Idolatrous Athenians did their worst in nothing else but either telling or hearing some new thing What news is the most innocent question wherewith I would I could not say most men fill up the vacancies of a Sabbath And is that sinful will you say was it not in Nehemiah's question Nehem. 1.2 Hanani one of my brethren came he and certain men of Judah and I asked them concerning the Jews that had escaped which were of the Captivity and concerning Jerusalem c. presently what news And why may not Christians ask the same question yes they may when they ask it with Nehemiah's spirit to Nehemiah's end sc that we may get our hearts sutably affected with the miseries or prosperity of the Church of God abroad or at home see what a gracious use he makes of his news in that and in the following chapter at your leisure go ye and do likewise and it shall be your honour But to tell news and to inquire after news meerly for novelty sake and to fill up time for want of better discourse is a miserable idling out of precious time which might be spent to mutual edification whereas by ordinary and unsavoury discourses which are usually heard amongst us people do edifie one another indeed but it is Ad Gehennam they edifie one another to hell You that pretend to be the Lords people be more jealous for the Lords day and honour The Lord takes pleasure in his people Oh let the Saints be joyful in glory Psal 149.4 5. Let your speech be always seasoned with salt especially on Gods day that you may season your children and servants which otherwise will be corrupted by such rotten communication O let your prayer be all times but especially on the Sabbath day that o holy David set a watch O Lord before my mouth and keep the door of my lips the sabbath is Gods glory let your tongues be so too The like caution we ought to use about our thoughts by the rule of proportion they being the language of our hearts 8th Rule and as audible in the ears of God as our words are to mens yea whereas men understand our hearts by our words God understand our words by our hearts Moses did set bounds about the mount that neither man nor beast might break in whatsoever touch't the mountain must dye Exod. 19 12. 19. so must we set bounds about our heart that neither humane nor brutish distractions may break in There is death or life in it and therefore of all keepings keep thy heart Prov. 4 23. for out of it are the issues of life The heart indeed is not so fenceable as the mountain but the more open it lieth the stronger-guard had we need to set upon it and to pray for a guard from heaven as David Let the words of my mouth and the meditations of my heart Psal 19 ult be acceptable in thy sight O Lord my strength and my redeemer If vain or vile thoughts break in upon thee do as the ravished virgin was to do in the Law cry out to God and thou shalt not be held guilty Deut. 22.27 Christians this caution is of a special concern to you O Jerusalem wash thine heart from wickedness that thou mayst be saved Jerem. 4.14 how long shall vain thoughts lodge within thee Resolve the Text into its integrals and it will afford you some such observables 1. Thoughts will defile the heart as well as deeds Wash thy heart 2. This defilement will damn the soul wash that thou mayst be saved 3. The reason is implied they are wickedness wash thine heart from wickedness 4. All this evil is even in vain thoughts as well as in vile thoughts how long shall thy vain thoughts c. 5. Therefore we must wash our hearts from vain thoughts as well as from wicked and blasphemous thoughts Hence I infer 6. If this should be the work of a Christian every day how much more on Gods day the purer the paper the fouler the stain and blot Christians look to your hearts Further take notice of the appropriation Thy own ways Thy own pleasureâ— thy own words Object And are not holy ways and holy pleasures and holy words our own as well as such as are carnal and sensual yes they are but God speaks here according to our sense and apprehension from whence Note how brutish and sensual laps't man is in his notions and apprehensions of things that he can call nothing his own but what relateth to the flesh Hâ—seâ— 8.13 I have written to him saith God the great things of my law but they were accounted a strange thing Alienum forreign and of no concernment to himself at all And let this also serve for a tenth rule In our sanctifying of the Sabbath we must be specially careful to distinguish what is Gods and what is our own Indeed we must distinguish between what is Satans Our own and Gods There be sinful wicked pleasures ways words thoughts I say wicked and sinful in themselves and these are properly the Devils pleasures the Devils ways the Devils words and thoughts and these are lawful at no time much less on Gods time Gods day and the Devils imployment do not well agree And there are our own pleasures ways words and thoughts such as concern the present life relating to the body and outward man These may be lawful on our days six days shalt thou labour and do all thy work but are not lawful on the Sabbath day In it thou shalt do no manner of work c. save what is of necessity or Charity And then there are Gods pleasures ways words and thoughts i. e. of Gods command and such as lye in a direct tendency to the worship and service of God in publique private or secret and these only we may and must do and mind upon the Sabbath if we mix any of the Devils or our own pleasures and profits with Gods we pollute the holy things of God and profane his Sabbath This is the sum of what time will give me leave to say upon the Negative part of this Model only before I dismiss it let me add this short note of observation that if what hath been spoken even on this negative part be the mind and will of God concerning the sanctifying of the Sabbath then may the generality of Christians lye down in the dust and smiting upon their thigh with brinish tears upon their cheeks confess with a Pious Honourable Lady upon her dying Bed O I never kept a Sabbath in all my life The Lord teach us so to lay this sin to heart that God may never lay it to our charge Having thus briefly dispatcht the Negative part of Sabbath-Sanctification contained in this model I
come now to the Positive and Affirmative part There we saw what we are forbidden as that whereby the Sabbath is polluted Here we are informed what we are commanded as that whereby the Sabbath is sanctified i. e. kept holy to the Lord as we are enjoined keep the Sabbath-day tâ— sanctifie it c. in these words following And shalt call the Sabbath a delight the holy of the Lord honourable and shalt honour Him c. In this Positive model are contained four great comprehensive branches or Duties wherein the sanctification of the Sabbath doth consist sc 1. We must call it our 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 the day an honourable day but we must really and actually honour God or honour the day The Heads are few but they are very comprehensive and such as will afford us in the opening of them much matter for our use and direction in the sanctification of the Sabbath although I intend in this exercise but briefly to touch upon some few particular heads or rules reserving the more full and ample enlargement thereof to some other opportunity The first is we must call the Sabbath a Delight or the pronoun supplied thy Delight Call it so we are not to account the Sabbath as an ordinary and common thing but to put a very high and precious valuation upon it as delightful the holy of the Lord and of honourable renown A delight thy delight we must call it so account it so or make it so The Sabbath must be a delectable thing to us a nest of sweetnesses the delight of our eyes the joy and rejoicing of our hearts a day wherein all our comforts and pleasures do concentre all our fresh springs must be in it And this I humbly conceive the Holy Ghost doth most significantly oppose unto the pleasures forbidden before in this same verse If thou turn away thy foot from doing thy pleasure c. q.d. must we be excluded and shut out from all pleasures and delights upon the Sabbath No saith the Holy Ghost sanctifie the Sabbath of Jehovah and thou shalt not need to fear the want of pleasure neither shalt thou need to be beholden to the flesh or the world for delights The Sabbath it self will be incomparably more sweet and delectable to thee than all the sensual and luscious contentments and satisfactions which this whole sublunary world can afford Make the Sabbath thy delight and thou shalt need to knock at no other door for pleasurable entertainments If thou knewest the gift of God and who it is that saith unto thee call my Sabbath thy Delight he would make his day unto thee a spring of sweetness that shall alwaies be flowing out to eternal life a day well spent with God will fill the soul with joy unspeakable and full of glory Qu. But what shall we do that we may make the Sabbath our Delight or When may we be said to call it so or make it so 1. We then call the Sabbath our delight Rules or signs of making the Sabbath a delight when we can rejoice in the approach of the Sabbath See how holy David doth solace his soul in the joyful expectation of Communion with God when his banishment from the Ordinances did approach Psal 43.4 Then shall I go unto the altar of God unto God my exceeding joy Heb. the gladness of my joy 2. Our early stirring up of our selves to bid the Sabbath welcom to our hearts and habitations Psal 63.1 So the holy Prophet O God thou art my God early will I seek thee The earliness of his devotions shews the delight that he took in them truly the great indulgence that most Christians allow themselves in their bed on the Lords day is an infallible argument how little delight they take in Gods day or in the Ordinances thereof 3. Then we may be said to call the Sabbath our delight when we are universally careful to sanctifie God in all the institutions of the day both publique private and secret And are sollicitous so to Methodize and time them that they may not justle out or interfere with one another that is to say to be so early in our closet-devotion that the closet may not exclude or streighten the duties of the Family and so to perform the Domestick Duties that they may not trespass upon our attendance on the more solemn publick worship of God An universal respect to all the institutions of a Sabbath is an evident demonstration that we call the Sabbath our delight Psal 119.6 As David evidenceth to his own soul the sincerity of his Obedience Then shall I not be ashamed when I have respect to all thy commandments 4. When we are angry with or impatient of any diversions from or disturbance in any duty or services of the day To be glad of a diversion argueth little love to or delight in the Sabbath I esteemed saith Job the words of his mouth more than my necessary food Job 23.12 Heb. appointed food 5. And lastly Then we call the Sabbath a Delight when the bare having of a Sabbath without the presence of God in the Sabbath and the Ordinances thereof will not satisfie us Psal 16. ult Delight springs principally from the presence of God In thy presence is fulness of joy This delight is promised as a reward in the verse following Then shalt thou delight thy self in the Lord. There is a Delight of Duty and there 's a Delight of dispensation and this is the reward of that that is Our work this is Gods work when a gracious heart sets it self to delight in a Sabbath and in the Ordinances thereof then often God is pleased graciously to come in and to fill the Ordinances and by it the soul with his own presence His Convincing presence Enlightning presence Converting presence Quickning presence Strengthning presence Comforting presence And when the soul cannot be satisfied unless it be in some measure sensible of Gods presence in some of these blessed respects or other then doth it really call the Sabbath a Delight Psal 63.1 Thus doth the holy Psalmist O God thou art my God early will I seek thee why what would he have it follows v. 2. to see thy power and thy glory so as I have seen thee in thy sanctuary It is not the sanctuary of God only but Communion with God in the sanctuary which Davids soul thirsted after This is to call the Sabbath a delight I come to the second duty We must call the Sabbath the holy of Jehovah Sanctum Domini Lichdosh Jehovah This title is very significant We must not only count the Sabbath holy but the holy of the Lord. It is as it were one of the Titles ascribed to the Son of God for so he is called thou wilt not suffer thy holy one to see corruption Acts 2.27 3.14
c. Ye denied the Holy One c. And well it may for it is the holy day of the holy Son of God yea God the Father and God the Son have put off their own holiness upon it Not essentially for that is incommunicable Nor is it an Inherent holiness which they have Communicated to it 2 Pet. 1.4 as the Saints of God have who are made holy by a supernatural change of their natures But the Sabbath is holy by divine Institution by special dedication and consecration God having hallowed this day above all other days in the week by separating it from common and civil uses and consecrating it to holy and religious ends and purposes viz. to be a Sabbath of holy rest But now The Question Question is How may we thus call the Sabbath holy or When may we be said truly to make it holy 1. When we make Gods hallowing and sanctifying this day our Motive and Argument to sanctifie it by a holy Observation of it Answer when that which God hath called holy by his divine sanction we dare not call it common and profane by prostituting of it to unsuitable actions words or thoughts There is a real calling it unholy as well as vocall He or She that spends the day or any part of it in doing evil or in doing nothing or in doing nothing to the purpose he proclaimeth to the world what he calleth the day although he speak not a word he speaks his heart by interpretation and when all is done our works are more credible Interpreters of our hearts than our words or profession Why call ye me Lord Lord and do not the things which I say Then we believe it holy when we keep it holy 2. Then we call the Sabbath holy when we sanctifie our selves for the Sabbath and for the Ordinances of the Sabbath If we have no care what frame of spirit we bring with us into the day nor with what frame we drive thorough it we are far from calling the Sabbath the holy of the Lord. For their sakes saith our Lord I Sanctifie my self John 17.17 I Sanctifie my self i. e. I separate my self wholly for the work of a Redeemer If the Lord Jesus separated himself for our sakes should not we much more separate our selves for his Then we believe Christ to be our holy Redeemer when we labour to be an holy people Holy as he is holy and then we have high venerable thoughts of the holiness of the Sabbath when we labour to be holy as the day is holy an unsuitable spirit is a profanation of the Sabbath The Day holy but we unholy what a reproach is this Holiness becomes thy house for ever q. d. Psal 93.5 Ceremonies were to continue but for a time but holiness is the standing qualification of thy day and of thy worshippers for ever 3. When we make holiness in the beginning and increase of it our design in our sanctifying of the day and of our attendance upon the Ordinances When we make holiness our business It is the great end for which God hath ordained a Sabbath Exod. 31.13 Ezek. 20.12 Verily my Sabbath ye shall keep for it is a sign between me and you that ye may know that I am the Lord that do sanctifie you Not a Ceremonial sign but a Moral sign a Covenant sign a kind of a Sacramental sign a Medium to effect what is promised in the Covenant 1 Cor. 11.23 25. as water in Baptism and bread and wine in the Lords Supper Oh when Gods design and mans design meets when God makes a Sabbath for a Medium to make his people holy and they keep a Sabbath that they may be holy this is excellent this is to call the Sabbath The Holy of the Lord. When we labour to bring as much holiness as we can into a Sabbath and to bring more holiness out of a Sabbath to come out of Gods day more holy than we came into it This is to sanctifie a Sabbath indeed 4. Then we call it holy when the more pure and holy the Sabbath is kept and the more purely and holily the Ordinances are dispensed the more our souls do love them the more beauty and glory we do see in them As David expresseth his affection to the word Thy word is very pure therefore doth thy servant love it It is very sad when the more purely and the more holily the word is dispensed the more people dislike it and pick quarrels with it as that vile people did who cried to their Prophets prophesie not Or if you will be prophesying prophesie smooth things Jer. 30 10 11. Sermons that will go down pleasantly discourses of peace that will not trouble our Consciences nor cross our corruptions but cause the holy one of Israel to cease from before us It was the Holy one of Israel c. the title which the prophets used in their Sermons but their ears were so tender they could not bear it if the Prophets would prophesie of the Merciful One of Israel and of the Bountiful One The Omnipotent One c. let them go on but they cared not so much for holiness and strictness as they pressed upon them from day to day this did not please their palate So when it is with a people in reference to other Ordinances Prayer and the Sacraments the more corrupted they be with the mixtures of men and of humane inventions the more acceptance and applause they find this argues that men seek not Jesum propter Jesum Christ for Christ his sake nor Ordinances for their purity nor Sabbaths because they be Holy days of an Holy God When to get holiness and to grow in holiness is our design Sanctifying Sabbaths John 17.17 When we sanctifie Sabbaths that God may sanctifie us by his Sabbaths and by his truth as our Lord prayeth then we do call and account the Sabbath indeed Sanctum Domini The Holy of the Lord. 5. We do truly count the Sabbath the holy of the Lord when we come out of Sabbaths as Moses came down from the Mount With our faces shining When we bring with us the savour of Christ Psal 45.8 his sweet ointments upon our garments When they with whom we converse may take notice that we have been with Jesus Acts 4 13. It is sad when men come out of a Sabbath just such as they came in as vain and loose as proud worldly wanton lovers of pleasures more than lovers of God in a word as fit for sin as they were before They sanctifie the Sabbath indeed who can in truth say with the Apostle 2 Cor. 4.18 We all with open face beholding as in a Glass or mirrour the glory of the Lord are changed or Metamorphosed into the same image as by the spirit of the Lord. When the Sabbath leaves its Image and Impress upon us in some measure then we do count it and keep it holy Surely the Sabbath
is the very spring upon which the holy conversation of the whole week is turned and moved And therefore it is observable that the Sabbath stands as it were betwixt the two Tables the last precept of the first Table and the Preface to the Second To shew us that it is the Bond of union between both Tables that without a severe sanctification of the Sabbath the Duties of both Tables will fall to the ground Whence in the Primitive times of Christianity the strict observation of the Sabbath was accounted the principall character of a true Saint And so it is even at this day there are such Christians for exemplary holiness as those which are taken notice of to make most conscience of sanctifying the Sabbath But so much for the second duty I come now to the Third Branch or Duty of Duties wherein sabbath-sanctification consists Sc. Honourable If thou call it or make it or keep it as an Honourable day Heb. Mecubbar which signifieth honourable or glorious The Duty implied is we must keep the Sabbath as the Honourable Glorious Day of Jehovah Truly glorious things are spoken of this Honourable Day The Jews were wont to call it the Queen of Days the week-days they called prophane days but the Sabbath after Gods example here they called Holy My Holy Day saith God it 's Gods peculiar One of ours now translated into his glorious rest honours it thus calling it The Map of heaven the golden spot of the week Vide Mr. Gee Swinnock in his good wish to the Lords day the market-day of the soul the day-break of eternal brightness the Queen of days the blessed amongst days the cream of time the Epitome of eternity Heaven in a glass the first-fruits of an everlasting and blessed Harvest and much more to that purpose The week-days are as it were the back-parts of the week made to carry burdens a meer Servant or Slave made to do the drudgery of the humane life The Sabbath is the face the seat of Majesty which God hath made to look upward and to contemplate the glory of the Heavens and of the maker thereof The week-days are like the Terrestrial Globe wherein are painted to us the Earth with the inferiour and more ignoble creatures The Sabbath is the Celestial Globe Heb. 12.22 23 24. wherein we have the prospect of Mount Sion the City of the living God the heavenly Jerusalem and of an innumerable company of Angels of the general assembly and Church of the first-born and of God the Judge of all and of the spirits of just men made perfect and of Jesus the Mediator of the New Covenant c. The beholding of these glorious visions truly beatifical are the work of a Sabbath Moreover to discover to you the glory of a Sabbath consider we another excellent passage in our quoted Author ut sup speaking of the Sabbath All the graces triumph in Thee All the Ordinances conspire to enrich Thee The Father ruleth Thee The Son rose upon Thee The Spirit hath overshadowed Thee Thus it is done to the Day which the Lord delighteth to honour on Thee light was created the Holy Ghost descended Life hath been restored Satan subdued the Grave Death and Hell conquered c. Much more might be added but rather The Question Question is When do we make the Sabbath or how may we make it to us an Honourable Glorious day Answer 1 Then we call the Sabbath Honourable when we make Honourable preparation for it To which purpose it is useful to mind seriously that word which stands as a watch-man at the door of the fourth Commandment Remember the Sabbath to keep it holy Remember It is like the Baptist the voice of one crying prepare ye the way of the Lord or that Eccl. 5.1 keep thy foot when thou goest to the house of God c. It calls for solemn preparation for a Sabbath and the ordinances of a Sabbath a duty wofully neglected amongst Christians some little preparation people make for a Sacrament and it is to be feared there is more of superstition in it than Evangelical affection to the day consisting rather in a Ceremonial abstinence from meat and drinks than a serious separation of the heart and affections for communion with God But as to the Sabbath there is rarely any thing to separate between the drudgery of the week and the solemnities of the sabbath but a little sleep and that usually less than any other night is allowed people loading the Saturday-night with so many worldly affairs that the Lords-day-morning is too little to satisfie their sluggish indulgences of the flesh and there is not time either for closet or domestick devotion they cannot force themselves out of their bed time enough to join with the Congregation until half the publick worship be finished The Jews shall rise up against this generation and shall condemn them of whom it is reported they were so severe in their parascueves or preparations for the Sabbath which were precisely to begin at three of the clock in the afternoon Buxtorf that if the servants in the Family were cast behind in dispatching the servile labour of the Family the Master of the house though he were a Nobleman would not refuse to set his hand to the lowest drudgery that they might observe the punctual time of preparation this argued an honourable estimation of the Sabbath 2. Then we call it honourable when we give it honourable entertainment When we awaken our selves in such good time yet so as we may not indispose nature for the service of the day as David did Psal 108.2 awake my Psaltery and Harp I my self will awake right early I say to get up early in the morning Maâ—h 28.1 to meet our blessed Lord and Bridegroom coming from his Sepulchre to visit us That which is but fancied of the natural Sun its dancing upon Easter-day in the morning for joy of the Lords Resurrection I have known reallized by some excellent Christians whose hearts have not only leaped in them but themselves have hasted out of their beds and have leaped and skipped up and down in their chamber when the morning light of the Sabbath hath shined on them in remembrance of the Sun of Righteousness arising from the grave with healing under his wings Such extraordinary impulses and ravishments are not every Christians attainment and must not be imitated to the prejudice of the Body the spirit may be willing but the flesh is weak but certainly every Christian that hath the love of Christ shed abroad in his heart will be careful to abate himself somewhat of his wonted indulgences on that morning which was his redeemers Birth-day that he may have time to get on his wedding Garment by meditation Psal 2.7 reading and prayer that he may go forth to meet him whom his soul loveth in the publick solemnities of the Sabbath and bring him home with him into the chamber of her that conceived him
death and the grave and Hell and the Devil in chains after him as conquerors in war were wont to lead their vanquished enemies whom they had taken prisoners in chains of Captivity after them exposing them to the publick scorn of all spectators Thus we are to ascribe the glory of the work of Redemption to Jesus Christ the Son of God and thereby do honour God in our sanctifying of his holy Sabbath Thirdly We likewise glorifie the Holy Ghost when we ascribe to Him the honour of the work of Sanctification Whether we look upon it in that first miraculous effusion of the spirit which our Lord Jesus as the King and Head of his Church did first purchase by the blood of his cross and afterward ascended into heaven and obtained of his Father when he took possession of his Kingdom and lastly did abundantly pour down upon the Apostles and other officers and members of his Evangelical Church in the day of Pentecost Acts 2.1 Which was as it were the Sanctification of the whole Gospel-Church at once in the first-fruits Or whether we understand that work of sanctification which successively is wrought by the Holy Ghost in every individual elect Child of God happily begun in their first conversion and mightily upheld and carried on in the sâ—ul to the dying day This is a glorious work consisting in these two glorious branches of it mortification of corruption which before the Holy Ghost hath done shall end in the total annihilation of the body of sin that blessed priviledge groan'd for so much by the blessed Apostle Rom. 7.24 and the erecting of a beautiful fabrick of grace holiness in the soul which is the very Image of God Heb. 1 3â— an erection of more transcendent wonder and glory than the six days workmanship which the Holy Ghost doth uphold and will perfect unto the day of Christ And this is the great end and design of the Sabbath and of the Ordinances of the Gospel according to the word which the great maker and appointer of Sabbaths speaketh I give them my sabbath to be a sign between me and them that they might know that I am the Lord that sanctifieth them Here then is the third branch of our sanctifying the Sabbath namely the ascribing to God the Holy Ghost the glory of the work of sanctification And this is proper work for Christians in the intervals and void spaces between the publick Ordinances to sit down and first seriously and impartially to examine the work of grace in our souls 1. For the truth of it 2. For the growth of it And then if we can give God and our own Consciences some Scriptural account concerning this matter humbly to fall down and to put the Crown of praise upon the head of Free-grace which hath made a difference where it found none And so much for this Text at this time How we may hear the Word with profit Serm. VII Jam. 1.21 Wherefore lay apart all filthiness and superfluity of naughtiness and receive with meekness the ingrafted word which is able to save your souls THese Jews to whom the Apostle writes were guilty of many foul and scandalous sins but their master sin was the love of this world c. 4. ver 4. (a) Ye adulterers and adulteresses know ye not that the friendship of the world is enmity with God whosoever therefore will be a friend of the world is the enemy of God and from this sin arose many other Evils wherewith they are charged in this Epistle as 1. Their tickling joy in hopes to get gain ch 4.13 (b) Go to now ye that say To day or to morrow we will go into such a City and continue there a year and buy and sell and get gain 2. Their Hoarding up of riches ch 5.3 (c) Your gold and silver is cankered and the rust of them shall be a witness against you and shall eat your flesh as it were fire ye have heaped treasure together for the last daies 3. With-holding the pay of the labouring man chap. 5.4 (d) Behold the hire of the labourers which have reaped down your fields which is of you kept back by fraud cryeth and the cries of them which have reaped are entred into the ears of the Lord of Sabbath 4. Their fightings and Contentions one with the other yea their killing one the other to get their Estates ch 4.1 2. (e) From whence come wars and fightings among you come they not even from your lusts that war in your members ye lust and have not ye kill and desire to have cannot obtain their desiring to have made them kill one the other as Ahab did Naboth 5. Their Admiring the rich and villifying the poor ch 2.3 (f) If there come into your assembly a man with a gold ring in goodly apparel and there come in also a poor man in vile rayment And ye have respect to him that weareth the gay clothing and lastly to name no more Hence arose their unprofitable hearing of the word ch 1.22 (g) But be ye doers of the word and not hearers only deceiving your own selves They heard they had the best places at meetings but they were hearers only they did nothing for Riches as Christ tells us Choak the word Luke 8.14 (h) And that which fell among thorns are they which when they have heard go forth and are choaked with cares and riches And as they were guilty of these moral vices so erroneous in the Doctrine of faith especially in that main Article of Justification Holding an empty and inefficatious faith sufficient to interest a man in Christ ch 2.14 (i) What doth it profit my brethren though a man say he hath faith have not works can faith save him can such a faith save him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can that faith save him can such a faith save him that Faith that saves is alwaies fruitful and that faith which is not fruitful is no true Faith the Apostle doth not deny that we are justified by Faith by Faith only but he denies that faith without works is a true faith it s only an empty and aiery notion and such a faith cannot justifie nor save a man Well then this being the case and condition of the people it was impossible they should be quiet and patient hearers of the word but must needs fret and fume against it as that which contradicts their Lusts Errors and Delusions The Apostle therefore to take them off from this bitter and untoward spirit in Hearing the word gives them this wholsome counsel and advice from God Wherefore laying apart all filthiness c. All filthiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I 'le not restrain it to covetousness nor to scurrilous and reproachful speeches but take it in its utmost Latitude as denoting sin in the General 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies the filth of the flesh 1 Pet. 3.21
promising to hear attentively saith incipe suspensis auribus ista bibam now this attentive hearing is a diligent heeding of the things that are spoken by the Ministers of Christ so as not to let any thing pass without notice and observation this was the attention of the Samaritans to Philips preaching Acts 8.6 (h) And the people with one accâ—rd gave heed unto those things which Philip spake and the attention of Lydia to Pauls preaching Acts 16.14 (i) Whose heart the Lord opened that the attended to the things spoken of Paul that were spoken by Paul that is to all of them what saith Cornelius Act. 10.33 (k) Now therefore are we all here present before God c. so that our attention must be catholique and universal we must listen to all that is spoken to us in the name of Christ the Lord but yet in preaching some things are more especially to be attended to 1. If any Scripture be clearly open'd attend to that 2. If any doubt of Conscience be fully resolv'd attend to that 3. If any sin of yours be particularly discovered attend to that Lastly if any thing be spoken by the Minister with a more than ordinary warmth and servency attend to that there is some divine signature with it and it calls for our special observation that 's the first we are to hear the word attentively I 'le only mention two hindrances of attention and proceed 1. Wandring thoughts thoughts that are forreign and Heterogeneous to the duty in hand these thoughts imploy the mind and hinder the hearing of the word Now these thoughts are various according to the imployments inclinations and circumstances of men wanton people have filthy thoughts finical people are thinking of their attires and ornaments worldly people of their Trades and Callings 2. Drowsiness and sleepiness when the head nods and the eyes begin to swim the Sermon is like to be heard well but yet this is too common a practice and that amongst Professors whereby they vilisie the ordinance of Preaching they give an ill example to others and render their uprightness and integrity suspected by sober Christians and I wish that those Professors who use it customarily and indulge themselves in it would put off their livery and tell us plainly they are none of the Lords family 2. Direction Hear and receive the word with meekness this is the direction of the text wherefore lay aside all filthiness and superfluity of naughtiness and receive with meekness the ingrafted word c. we must not be angry at the word if so it will do us no good people are very apt to be angry at the word see Luke 4.28 (l) And all they in the Synagogue when they heard these things were filled with wrath Matth. 15.12 (m) Knowest thou that the Pharisees were offended when they heard this saying Acts 5.33 (n) When they heard that they were cut to the heart and took counsel to slay them Jerem. 26.8 9. (o) Now it came to pass when Jeremiah had made an end of speaking all that the Lord had commanded him he spâ—ke unto all the people that the Priests and the Prophets and all the people took him saying thou shalt surely dye 2 Chron. 25.15 16. (p) Wherefore the anger of the Lord was kindled against Azariah and he sent unto him a Prophet which said unto him why hast thou sought after the Gods of the people which could not deliver their own people out of thine hand And the King said unto him art thou made of the Kings Council forbear why shouldest thou be smitten 2 Chron. 16.8 9 10. (q) Then Asa was wroth with the Seer and put him in a prison house for he was in a rage with him because of this thing this is a notable instance 1. Because this anger is great a rage and such a rage as put the Prophet in prison 2. It is expresly said that this rage was against the word ver 10.3 This rage was found in a good and holy man whose heart was perfect with the Lord his God now from this instance we may learn what part of the word it is that men are most angry at 1. The word which discovers their sins and charges them home upon their Consciences as the Seer charged Asa home thou hast relied on the King of Syria and not on the Lord thy God and this vexed him 2. That word that reproaches them for their sins ver 9. herein thou hast done foolishly Men cannot endure to have their actions charged with folly 3. That word that threatens them for their sins ver 9. henceforth thou shalt have wars people cannot bear it to be threatned this was the great quarrel that the Jews had with Jeremiah he came so often with a burden of the Lord and threatned them see Jer. 26.9 (r) Why hast thou prohesied in the name of the Lord saying this house shall be like Shiloh and this City shall be desolate without an inhabitant when Christ threatned the Scribes and Pharisees they could bear no longer Math. 12.12 (s) And they sought to lay hold on him for they knew that he had spoken that parable against them Thus you see people are apt to be angry at the hearing of the Word but vvhat kind of people are most apt to be angry First They that are great in the vvorld Luke 19.47 (t) And he taught daily in the Temple but the chief of the people sought to destroy him It vvas Jehâ—jakim the King that cut Jeremiahs roul in pieces and it was Herod that thrust John into prison for reproving him Secondly proud men Jerem. 43.12 (u) When Jeremiâ—h had made an end of speaking c. Then spake all the proud men saying unto Jeremiah thâ—u speâ—kest falsely proud men cannot endure a check either by the publique ministery or by a private admonition Thirdly Guilty persons why was Cain so touchy when God askt him about Abel because he was guilty of his blood Guilty persons are like gall'd horses they kick if you touch their sores nothing hinders us from receiving the word with meekness like the Conscience of sin wherefore when the Apostle bids us receive the word with meekness he bids us lay aside all filthiness and superfluity of naughtiness if the heart be surfeited with sin it will rise and boak against the Word when Christ preacht against Covetousness the Pharisees that vvere Covetous vvere vext at him and exprest their vexation by sneering at him Luke 16.13 14. (w) And the Pharisees which were covetous heard all these things and they derided him 3. Direct Hear the Word with a good and honest heart Luke 8.15 (x) But that on the good ground are they which in an honest and good heart having heard the word keep it this is a comprehensive head and takes in all particulars that concern the right manner of hearing but I shall contract it and reduce it 1. to an understanding
over them And there are two things specified in order to their King His 1. Election 2. Religion 1. His Election v. 15. Thou shalt in any wise set him over thee whom the Lord thy God shall chuse Good reason God should have the choice of their King seeing by him Kings reign Prov. 8.15 2. His Religion v. 18. When he sitteth upon the Throne of his Kingdom he shall write him a Copy of this Law in a Book out of that which is before the Priests * Levitici Sacerdotes in atrio templi volumen legis quod erat primariae authoritatis custodiebant P. Fagius Here was a good beginning of a Kings reign the first thing he did after he sate upon the Throne was to Copy out the Word of God in a Book And in the Text It shall be with him and he shall read therein all the days of his life that he may learn to fear the Lord his God to keep all the Words of this Law and these Statutes to do them It shall be with him The Book of the Law shall be his Vade mecum or daily Companion Charles the Great used to set his Crown upon the Bible Indeed THE BIBLE is the best Supporter of the Crown And he shall read * Legere debuit sibi privatim in templo ut sciret populus neminem à lege excipi Grotius therein It is not below the Majesty of a Prince to peruse the Oracles of Heaven in them are comprized sacred Apothegms Prov. 8.6 I will speak of excellent things In the Septuagint it is (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grave things in the Hebrew Princely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b things such as are fit for a God to speak and a King to read Nor must the King only read the Book of the Law at his first instalment into his Kingdom but he shall read in it all the days of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life He must not leave off reading till he lest off reigning And the reasons why he must be conversant in the Law of God are in the subsequent words 1. That he may learn to fear the Lord his God Reading of the Word is the best means to usher in the fear of the Lord. 2. That he may keep all the words of this Law to do them 3. That he may prolong his days in his Kingdom I shall now confine my self to these words He shall read in it i. e. the Book of the Law all the days of his life The holy Scripture is as Austin saith a (d) Qu d est sacra Scriptuâ—a nisi quaedâ—m episâ—ola Omni potentis Dei ad creaturam iâ— qua verba Dei sâ—nant cor Dei discitur Aug. in Psal Golden Epistle sent to us from God This is to be read diligently ignorance of Scripture is the mother of errour not devotion Matth. 22.29 ye err not knowing the Scriptures We are commanded to search the Scriptures John 5.39 The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to search as for a Vein of Silver How diligently doth a Child read over his Fathers Will and Testament and a Citizen peruse his Charter with the like (e) Quaerit Scriptura lectâ—rem vigilantem desidiâ—sum resiuit Rivet Isag â—d scriptur c. 13. diligence should we read Gods Word which is our Magna Charta for Heaven 'T is a mercy the Bible is not prohibited Trajan the Emperour forbade the Jews to read in the Book of the Law Let us enquire at this sacred Oracle Apollos was mighty in the Scriptures Acts 18.24 Melancthon (f) Melch. Adam in vita Melancth when he was young suck'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sincere Milk of the Word Alphonsus King of Arragon read over the Bible fourteen times That Roman Lady Cecilia had by much reading of the Word made her Breast Bibliothecam Christi the Library of Christ as (g) Si Alexander Homerum ita amplexus est Scipio Afric Zenophontis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vix è manibus d posuit quid nes in sicro codicâ— agere oportet Quistorp vide Chytraei praelect in Jos Mornaeum Hierom speaks Were the Scriptures only in their Originâ—l Tongue many would plead excuse for not reading but when this sword of the spirit is unsheathed and the Word is made plain to us by being translated what should hinder us from a diligent search into these holy Mysteries Adam was forbid upon pain of death to taste of the Tree of Knowledge Gen. 3.17 In the day thou eatest thereof thou shalt sâ—rely dye But there is no danger of touching this Tree of holy Scriptures if we do not eat of this Tree of Knowledge we shall surely dye What will become of them who are strangers to Scripture Hosea 8.12 I have written to him the great things of my Law but they were counted as a strange thing Many lay aside Scripture as rusty Armor Jer. 8.9 they are better read in Romances than in St. Paul they spend many hours inter pectinem speculum between the Comb and the Glass but their eyes begin to be sore when they look upon a Bible The very Turks will rise up in judgment against these Christians they reverence the Books of Moses and if they find but a leaf wherein any thing of the Pentateuch is written they take it up and kiss it They who slight the Word written slight God himself whose stamp it bears To slight the Kings Edict is an affront offered to the Person of the King Scripture-vilifiers (h) Dei eloquia rejicientes multis se exiâ—ialibus lâ—qu is involvunt Calvin are in a damnable state Prov. 13.13 Whoso despiseth the Word shall be destroyed Nor is it enough to read the Word of God but it should be our care to get some spiritual emolument and profit by it that our Souls may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nourished up in the words of faith 1 Tim. 4.6 Why else was the Scripture written but that it might profit us God did not give us his Word only as a Landskip to look upon but he delivered it to us as a Father delivers a stock of Money to his Son to improve 'T is sad not to profit by the Word Quest to be like a body in an atrophy that doth not thrive Men would be loath to trade and get no profit The grand Question I am to speak to is this How we may read the Scriptures with most spiritual profit Resp 'T is a momentous Question and of daily use R. For the resolution of this Question I shall lay down several Rules or Directions about reading of Scripture 1. If you would profit by reading remove those things which will hinder Direct 1 your profiting That the Body may thrive obstructions must be removed There are three obstructions must be removed if you would profit by Scripture 1. Remove the love of every (i) Plaâ—imi peccata radunt
non eradicâ—nt Bern. Sin Let a Physitian prescribe never so good Receipts if the Patient takes Poison it will hinder the vertue and operation of the Physick The Scripture prescribes excellent Receipts but sin lived in Poisons all The Body cannot thrive in a Feaver nor can the Soul under the feaverish heat of Lust Plato calls the love of Sin Magnus Daemon a Great Devil As the Rose is destroyed by the Canker which breeds in it so are the Souls of men by those Sins they live in 2. Take heed of the Thorns which will choak the Word read These Thorns our Saviour expounds to be the Cares of this World Matth. 13.22 By Cares is meant (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covetousness A Covetous man is a Pluralist he hath such diversity of secular employments that he can scarce find time to read or if he doth what solecisms doth he commit in reading while his eye is upon the Bible his heart is upon the World it is not the Writings of the Apostles he is so much taken with as the Writings in his Account-Book is this man like to profit you may as soon extract Oyls and Sirrups out of a Flint as he any real benefit out of Scripture 3. Take heed of Jesting with Scripture this is playing with fire Some cannot be merry unless they make bold with God when they are sad they bring forth the Scripture as their Harp to drive away the evil (l) Procul hinc procul esse profani Ovid. Spirit As that Drunkard who having drunk off his Cups call'd to his Fellows Give us of your Oil for our Lamps are gone out In the fear of God beware of this (m) Quos Deus vult perdere iis permittit ludere cum sacris Scripturis Luth. King Edward the Fourth would not endure to have his Crown jested with but caused him to be executed who said He would make his Son Heir to the Crown (n) Speeds Chron. meaning the sign of the Crown Much less will God endure to have his WORD jested with Eusebius relates of one who took a piece of Scripture to jest with God struck him with frenzy The Lord may justly give over such persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a reprobate (o) Rom. 1.28 mind 2. If you would profit prepare your hearts to the reading of the Word the heart is an instrument needs putting in tune 1 Sam. 7.3 Prepare your Direct 2 hearts to the Lord. The Heathens as (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plut. Plutarch notes thought it indecent to be too hasty or rash in the service of their supposed Deities This preparation to reading consists in two things 1. In summoning our Thoughts together to attend that solemn Work we are going about the Thoughts are straglers therefore rally them together 2. In purging out those unclean affections which do indispose us to reading The Serpent before he drinks casts up his Poison in this we should be wise as Serpents before we come to these Waters of Life cast away the Poison of Impure Affections Many come rashly to the reading of the Word and no wonder if they come without preparation they go away without profit 3. Read the Scripture with reverence think every line you read God Direct 3 is speaking to you The Ark wherein the Law was put was overlaid with pure Gold and was carried on Bars that the Levites might not touch it Exod. 25. Why was this but to breed in the people reverence to the Law When Ehud told Eglon he had a message to him frrom God he arose from his Throne Judg. 3.20 The Word written is a message to us from JEHOVAH with what veneration should we receive it Direct 4 Read the Books of Scripture in order Though occurrences may sometimes divert our method yet for a constant course it is best to observe an order in reading Order is an help to memory we do not begin to read a Friends Letter in the middle Direct 5 Get a right understanding of Scripture Psal 119.73 Give me understanding that I may learn thy Commandments Though there are some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knots in Scripture which are not easily untied yet things essential to salvation the Holy Ghost hath plainly pointed out to us The knowledge of the sense of Scripture is the first step to profiting In the Law Aaron was first to light the Lamps and then to burn the Incense the Lamp of the understanding must be first lighted before the Affections can be inflamed Get what knowledge you can by comparing Scriptures by conferring with others by using the best Annotators Without knowledge the Scripture is a sealed Book every line is too high for us and if the Word shoot above our head it can never hit our heart Direct 6 Read the Word with seriousness If one go over the Scripture cursorily saith Erasmus there is little good to be got by it but if he be serious in reading of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the savour of life and well may we be serious if we consider the importance of those Truths which are bound up in this sacred Volume Deut. 32.47 It is not a (q) Non est verbum inane quod contemni debeat à vobis Pagnin vain thing for you for it is your life If a Letter were to be broken open and read wherein a man 's whole Estate were concerned how serious would he be in reading of it In the Scripture our Salvation is concern'd it treats of the Love of (r) Tit. 3.4 Christ a serious subject Christ hath loved Mankind more than the Angels that fell Heb. 2.6 The Loadstone despising the Gold and Pearl draws the Iron to it thus Christ passed by the Angels who were of a more noble extract and drew Mankind to him Christ loved us more than his own Life nay though we had a hand in his Death yet that he should not leave us out of his Will this is a Love (Å¿) Eph. 3.9 passeth knowledge who can read this without seriousness The Scripture speaks of the Mystery of Faith the Eternal Recompences the Paucity of them that shall be Saved Matth. 20.16 Few Chosen One saith (t) Flavius Vâ—piscus The Names of all the good Emperors of Rome might be engraven in a little Ring There are but few Names in the Book of Life The Scripture speaks of (u) Tanquam pro vita morte luctitandum Corn. á â—ap striving for Heaven as in an Agony Luke 13.24 it cautions us of falling short of the promised Rest Heb. 4.1 it describes the horror of the Infernal (x) Sic morientur damnati ut semper vivant sic vivent ut semper moriantur Bern. Torments the Worm and the Fire Mark 9.44 Who can read this and not be serious Some have light feathery Spirits they run over the most weighty Truths in haste like Israel who eat the Passeover in haste and they are not benefited by the
word as spoken to your selves When the Word thunders against Sin think thus God means my Sins when it presseth any Duty God intends me in this Many put off Scripture from themselves as if it only concern'd those who lived in the time when it was written but if you intend to profit by the Word bring it home to your selves a Medicine will do no good unless it be applied The Saints of old took the Word as if it had been spoken to them by Name When King Josiah heard the threatning which was written in the Book of God he applied it to himself he rent his clothes and humbled his Soul before the Lord 2 Kings 22.13 Direct 15 Observe the preceptive part of the Word as well as the promissive the Precepts carry Duty in them like the Veins which carry the Blood the Promises carry Comfort in them like the Arteries which carry the Spirits Make use as well of the Precepts to direct you as the Promises to comfort you Such as cast their eye upon the Promise with a neglect of the Command are not edified by Scripture they look more after Comfort than Duty They mistake their Comforts as Apollo embraced the Laurel-tree instead of Daphne The Body may be swelled with wind as well as flesh a man may be filled with false comfort as well as that which is genuine and real Let your thoughts dwell upon the most Material passages of Scripture The Direct 16 Bee fastens on those Flowers where she may suck most sweetness though the whole contexture of Scripture is excellent yet some parts of it may have a greater Emphasis and be more quick and pungent Reading the names of the Tribes or the Genealogies of the Patriarks is not of the same importance as Faith and the new Creature Mind the magnalia Legis the weighty things of the Law Hos 8.12 They who read only to satisfie their curiosity do rather busie then profit themselves The searching too far into Christ's Temporal Reign hath I fear weakned his Spiritual Reign in some mens hearts Compare your selves with the Word See how the Scripture and your Direct 17 hearts agree how your Dial goes with this Sun Are your hearts as it were a Transcript and counterpane of Scripture is the Word copied out into your hearts the Word calls for humility are you not only humbled but humble the Word calls for regeneration John 3.7 Have you the signature and engraving of the Holy Ghost upon you have you a change of heart not only a partial and moral change but a Spiritual is there such a change wrought in you as if another Soul did live in the same body 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified (e) Similia habet Nazianz. orat sunebri in laudem Cypriani ubi enarrat mirabilem ejus post gratiae adventum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Word calls for love to the Saints 1 Pet. 1 22. Do you love grace where you see it (f) I em est motus animi in imaginem rem do you love grace in a poor man as well as in a rich a Son loves to see his Father's Picture though hung in a mean frame do you love grace though mixt with some failings as we love Gold though it be in the Oar the bringing the rule of the Word and our hearts together to see how they agree would prove very advantagious to us Hereby we come to know the true complexion and state of our Souls and see what Evidences and Certificates we have for Heaven Take Special notice of those Scriptures which speak to your particular Case were a consumptive person to read Galen or Hypocrates he would chiefly observe Direct 18 what they writ about a Consumption Great regard is to be had to those Paragraphs of Scripture which are most apposit to ones present case I shall instance only in three cases 1. Affliction 2. Desertion 3. Sin 1 Case First Affliction Hath God made your chain heavy Consult these Scriptures Heb. 12.7 If you endure chastening God dealeth with you as Sons (g) Job 36.8 Deut. 8.15 1 King 11.39 Psal 89.30 Heb. 12.10 11. Psal 37.39 Rom. 8.28 1 Pet. 1.6 2 Chron. 33.11 12. Rev. 3.19 2 Cor. 4.16 Job 5.17 Micah 6.9 Isa 27.9 By this shall the iniquity of Jacob be purged and this is all the fruit to take away his Sin (h) Flagellis domini lasciva caro atteritur anima pennis virtutum ad coelestia sublevatur Bern. Ser. 10. de Coen d. John 16.22 Your sorrow shall be turned into joy The French have a berry which they call uve de Spine the grape of a thorn God gives joy out of sorrow here is the grape of a thorn 2 Cor. 4.17 Our light affliction which is but for a moment worketh for us a far more eternal and exceeding weight of glory The Limner lays his Gold upon dark colours God first lays the dark colour of Affliction and then the Golden colour of Glory 2 Case Secondly Desertion Are your spiritual comforts eclipsed see (i) Lam. 3.31 Psal 106.6 9. 103.9 Mark 15 34. Isa 8.17 49. ch 15.50 ch 10.54 2 Cor. 7.6 Isa 54.8 In a little wrath I hid my face from thee but with everlasting kindness will I have mercy on thee The Sun may hide it self in a cloud but it is not out of the Firmament God may hide his face but he is not out of Covenant Isa 57.16 I will not be always wroth for the Spirits should fail before me and the Souls which I have made God is like the Musician he will not stretch the strings of his Lute too hard least they break Psal 97.11 Light is sown for the Righteous A Saints comfort may be hid as seed under the clods but at last it will spring up into an harvest of Joy 3 Case Thirdly Sin 1. Are you drawn away with lust read Galat. 5.24 Jam. 1.15 1 Pet. 2.11 Abstain from fleshly lusts which war against your Souls (k) Pravae cupiditates sunt portae inferni per quas homines descenâ—unt ad inferos Lust kills with embracing Prov. 7.10 22 23. There met him a woman with the attire of a harlot he goeth after her as an Ox goeth to the Slaughter till a dart strike through his liver (l) Plato in Hepate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ponit c. Prov. 22.14 The mouth of a strange Woman is a deep Pit he that is abhorred of the Lord shall fall therein Go to the waters of the Sanctuary to quench the fire of lust 2. Are you under the power of Vnbelief read Isa 26.3 Thou wilt keep him in perfect peace (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose mind is stayed on thee because he trusteth in thee Mr. Bolton speaks of a distressed Soul who found much comfort from this Scripture on his sick bed (n) Zeph. 3.12 Psal 34.22.55.22.32.10 Mark 9.23 1 Pet 5.7 2 Sam. 22.31
The Word of the Lord is tried he is a buckler to all that trust in him John 3.15 That whosoever believeth in him should not perish Unbelief is a God-affronting Sin 1 John 5.10 He that believeth not God hath made him a lyer it is a Soul murdering Sin John 3.36 He that believeth not the Son shall not see life but the wrath of God abideth on him Thus in reading observe those Scriptures which do rem acu tangere touch upon your particular case Although all the Bible must be Read yet those Texts which point most directly to your condition be sure to put a special Star upon Take special notice of the examples in Scripture (o) Praecepta docent exempla movent make the examples of others living Sermons to you 1. Observe the examples of God's Judgments upon Sinners They have been hanged up in Chains in terrorem How severely hath God punished proud men Direct 19 Nebuchadnezzar was turned to grass Herod eat up with Vermin How hath God plagued Idolaters Numb 25.3 4 9. 1 Kings 14.9 10. What a swift witness hath he been against lyers Act. 5.5 10. These examples are set up as Sea-marks to avoid 1 Cor. 10.11 Jude ver 7. 2. Observe the examples of God's mercy to Saints Jeremy was preserved in the Dungeon the three Children in the Furnace Daniel in the Lyons den These examples are props to Faith spurs to Holiness Direct 20 Leave not off reading in the Bible till you find your hearts warmed Psal 119.93 I will never forget thy precepts for with them thou hast quickned me Read the Word not only as an History but labour to be affected with it Let it not only inform you but inflame you Jer. 23.29 Is not my Word like as a fire saith the Lord Go not from the Word till you can say as those Disciples Luk. 24.32 Did not our hearts burn within us Set upon the practice of what you read (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Psal 119.66 I have done thy Direct 21 Commandments A student in Physick doth not satisfie himself to read over a systeme or body of Physick but he falls upon practising Physick the life-blood of Religion lies in the practick part So in the Text He shall read in the Book of the Law all the days of his life that he may learn to keep all the Words of this Law and these Statutes to do (q) Tantum scimus quantum operamuâ— them Christians should be walking Bibles Zenophon said many read Lycurgus his Laws but few observed them The Word written is not only a rule of knowledge but a rule of obedience * Bis memin â— legis qui memor est â—peris Bill Autholog it is not only to mend our sight but to mend our pace David calls God's Word a lamp to his feet Psal 119.105 It was not only a light to his eyes to see by but to his feet to walk by by practice we trade the talent of knowledge and turn it to profit This is a blessed reading of Scripture when we fly from the Sins which the Word forbids and espouse the duties which the Word commands reading without practice will be but a torch to light men to Hell Make use of Christ's Prophetical Office He is the Lyon of the tribe of Judah Direct 22 to whom it is given to open the Book of God and loose the seals (r) A canorum Dei revelator Paâ—eus thereof Rev. 5.5 Christ doth so teach as he doth quicken John 8.12 I am the light of the world he that followeth me shall have lumen vitae the light of life The Philosopher saith light and heat increase together (s) Calor lux concrâ—scunt 't is true here where Christ comes into the Soul with his light there is the heat of Spiritual life going along with it Christ gives us Spiritualem gustum a taste of the Word Psal 119.102 103. Thou hast taught me how sweet are thy words to my tast it is one thing to read a promise another thing to tast it Such as would be Scripture-Proficients let them get Christ to be their Teacher Luke 24.45 Then opened he their understanding that they might understand the Scriptures Christ did not only open the Scriptures but opened their understanding (t) Cathedram habet in caelo qui corda docet in terâ—d Aug. Tread often upon the threshold of the Sanctuary Wait diligently on a rightly constituted Ministry Prov. 8.34 Blessed is the man that heareth me waiting diligently at my Gates Ministers are God's Interpreters it is their work to expound and open dark places of Scripture We read of Pitchers and Direct 23 Lamps within the Pitchers Judg. 7.16 Ministers are earthen Pitchers 2 Cor. 4.7 But these Pitchers have Lamps within them to light Souls in the dark Pray that God will make you profit Isa 47.18 I am the Lord thy God Direct 24 which teacheth thee to profit make David's prayer Psal 119.18 Open thou mine eyes that I may behold wondrous things out of thy Law Pray to God to take off the vail on the Scripture that you may understand it and the vail on your heart that you may believe it Pray that God will not only give you his Word as a rule of Holiness but his Grace as a principle of Holiness Implore the guidance of God's Spirit Nehem. 9.10 Thou gavest them thy Good spirit to instruct (u) Christuâ— sedens ad d xtram Dei misit Vicariam Vim spiritus sancti Tertul. them Though the Ship hath a Compass to Sail by and store of Tackling yet without a gale of wind it cannot sail though we have the Word written as our Compass to sail by and make use of our endeavours as the tackling yet unless the Spirit of God blow upon us we cannot sail with profit When the Almighty is as dew unto us then we grow as the Lilly and our beauty is as the Olive-tree Hos 45.6 Beg the anointing of the Holy (x) 1 John 2.20 Ghost One may see the figures on a Dial but he cannot tell how the day goes unless the Sun shine we may read many Truths in the Bible but we cannot know them savingly till God's Spirit shine in our Souls 2 Cor. 4.6 The Spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Spirit of Wisdom and Revelation Ephes 1.17 When Philip joined himself to the Eunuch's Chariot then he understood Scripture Acts 8.35 When God's Spirit joins himself to the Word then it will be effectual to Salvation These rules observed the Word written would through God's blessing be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ingraffed Word Jam. 1.22 A good Cyens grafted into a bad stock changeth the nature of it and makes it bear sweet and generous fruit So when the Word is graffed savingly into mens hearts it doth sanctifie them and make them bring forth the sweet fruits of Righteousness Phil. 1.11 Thus I have answered this question how we may read the Scriptures
Duties of the Covenant a Badge of the profession and a Bond to engage us to the Duties which that Profession calls for As the Apostle speaks of Circumcision That whosoever is circumcised is a debtor to the whole Law Gal. 5.3 binds himself to the observances of Moses So a Christian by being baptized becomes a Debtor not to the Flesh to live after the flesh c. Rom. 8.12 And 't is called an Answer towards God 1 Pet. 3.21 the answer supposes the demands of the Covenant and so 't is an undertaking faithfully to perform the Conditions required of us a Vow or an Obligation whereby we reckon our selves bound to dye unto Sin and to live unto Righteousness through Jesus Christ our Lord Rom. 6.11 It bindeth us chiefly to the Duties that belong to our entrance as the Lord's Supper doth more directly to the Duties which belong to our progress it bindeth us to a true belief of the Gospel or an acceptance of Christ and consent to the Covenant of Grace to renounce the Devil the World and the Flesh and to give up our selves unto God and therefore the Baptismal Covenant by which we are initiated into Christianity is exprest by our being Baptized in the Name of the Father Son and Holy Ghost Matth. 28.19 which implies a giving up our selves to them in their distinct personal Relations To the Father that we may return to him and obey him as our rightful Lord that we may love him and depend upon him as the Fountain of all our good and all-sufficient happiness and prefer his favour before all the sensual pleasures of the World We are Baptized in the Name of Christ that we may believe in him accept him as our Saviour and Redeemer expecting to be saved by his Merits Righteousness and Intercession from the Wrath of God and Guilt of Sin and eternal Death To the Holy Ghost as our Guide Sanctifier and Comforter that he may free us from Sin change us into the image and likeness of Christ and lead us into all truth and godliness and comfort us with the sense of our present interest in God's love and the hopes of future glory Eighthly These visible confirming Ordinances give us great advantages above the Word and bare proposal of the Covenant 1. As these sealing Signs are an expression of God's earnest and sincere respect to our Salvation God hath opened his mind in his Word concerning his love and good will to Sinners in Christ and he hath also added his Seal that the Charter of his Grace might be more valid and authentick It argueth the goodness and communicativeness of God to give notice in his Word but his solicitousness and anxious care for our good to give visible assurance in the Sacraments as being willing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over and above to satisfie the Heirs of Promise If a man be more than ordinarily cautious to make all sure it is a sign his heart is upon the thing Surely 't is a great condescension that God would dispose his grace into a Covenant-form but 't is a further condescension that he would add Seals which needed not on his part but he added them to give us the more strong consolation Nudum pactum a naked Promise is not so valid and authentick as when Articles of Agreement are put into a formal Instrument and Deed of Law and that sign'd and seal'd and interchangeably delivered this breeds more confidence and security on both sides God's Word certifieth us of his good will but when he is pleased to make a formal Indenture of it and to sign it and seal it it doth breed more assurance in our minds that his Promises are made with a real intent to perform them and bindeth us the more firmly to God when besides our naked Promise there is a kind of Vow and Oath on our part solemnly entered into by Baptism 2. There is this Advantage in the Sacraments above the Word that they are a closer Application The Word speaks to all promisâ—uously as inviting the Sacraments to every one in particular as obliging By the Word none are excluded from the Grace offered upon God's terms Go preach the Gospel to every Creature but by the Sacraments every one is expresly admonished of his Duty The Object revealed in the Word is like the Brazen Serpent which without difference was exposed to the Eye of all that whosoever looked upon it might be healed but the same Object offered in the Sacraments is like the blood sprinkled on the Door-posts that every man might be assured that his Family should be in safety Now the reason of this difference is because things propounded in the Word are like a Treaty between God and us or an offer and a debating of matters till the parties do agree But Sacraments are not of use till both sides have agreed upon the Conditions of the Covenant In Adults at least the Word conduceth to the making of the Covenant but Sacraments suppose it made therefore the Word universally propoundeth that which in the Seals is particularly applied Now those things do not affect us so much which are spoken indifferently to all as those that are particularly applied to our selves because they stir us up to a more accurate care and endeavour to fulfil the Duty incumbent upon us The Conditions are propounded in the Word Repent and believe and I will pardon and give thee eternal life But the Sacraments suppose an Actual consent that thou hast done or undertaken so to do and then God comes and saith Take this as an undoubted pledge that thou shalt have what I have promised which doth more encrease our Hope and perswade our Duty 3. By these Sealing Signs we are solemnly invested into a right to the things promised as when we are put in possession of what we have bargained for by due formalities of Law This is my Body that is our solemn Investiture into the Priviledges purchased by Christ's Crucified Body A Believer receiveth Christ in the Word John 1.12 and he receiveth Christ in the Lord's Supper What 's the difference There his right is solemnly owned and confirmed in the way which God hath appointed As soon as a man consents to a Bargain he hath an Interest in the thing bargained for but the right is made more explicite when 't is delivered to him by some formalities of Law as an House by a Key a Field by a Turf or Twig in such delivery we say This Key is my House this Turf or Twig is my Field So are we put in possession of Christ by these words This is my Body Every peninent and believing Sinner hath a right to Christ and Pardon but his solemn Enfeoffment is by the Sacraments Repent and be Baptized every one of you for the Remission of Sins or as it is Acts 22.14 Arise and be Baptized for the washing away of thy Sins God gave Abraham the Land of Promise by word of mouth but Gen. 13. he bids him go
attained so much knowledg in the Principles of the Christian Religion as that the Heathens might be admitted to Baptism and the Christian Children to the Lord's Supper To this custom some of the Learned judge that Peter alludes in 1 Pet. 3.21 not the putting away of the filth of the flesh but the Answer of a good Conscience towards God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3.15 Aâ—lusio factâ— ad morâ—m veterem Catechistarum irâ—e rogantium Catecâ—umenos a daltos ante Bâ—ptisâ—um 〈◊〉 qui ad Christianismum vel gentilitate vocati Credis Credo Abrenuntias Abrenuntio Cujus origo in exemplo Eunuchi Ac. 8.37 Spant dub Evang. Pars 3. p. 97. Trap. in Mat. 13.51 Bowles Pastor Evaag l. 2. c. 5. by the Resurrection of Jesus Christ True the main thing is the Answer of a good Conscience in a man 's own self yet there was a good Answer in his mouth to the Catechist who was to ask them a reason of the hope that was in them 3. The Primitive Fathers that trod on the Heels of the Apostles and were most likely to be best acquainted with the Apostles practice highly esteemed this way of teaching and constantly used it Cyprian saith Optatus used it at Carthage Origen at Alexandria Hence Clemens Alexander his paedagogus Cyril Mystagog Lactantius his Institutions Athanasius his Synopsis Augustine his Enchirid. Liber de Doct. Christianâ de Catechiz rudibus Fulgentius de fide 4. Many of the Antient Councils made Decrees and Canons for Catechising Concil Neocaes Can. 6.7 Concil Tolet. Can. 24. In this consent all the Reformed Churches uno ore Nay which is more the Papists themselves that were assembled in the Council of Trent observing that in the later Spring of the Gospel the use of Catechizing in the Reformed Churches was one of the special means of with-drawing People from the darkness of Popery to the light of the Gospel and of so firmly grounding professors in the true Religion as nothing could with-draw them from the same and so the Hereticks as they were pleased to stile them had got much ground strongly moved the Councel that there might be a Catechism compiled of the Principles of the Romish Religion as that that was most likely to give check to that deluge of Heresie which through the Hereticks Catechising was breaking in upon them 5. This manner of Teaching by way of Catechising viz. By propounding the Question and putting the child to Answer it as the Echo doth the Voice is a most ready way to make any Instruction to take Whence it is that in all Schools of Learning this course is taken viz. The Teacher propounds his Questions and requires Answers from those that are instructed whereas if you speak never so well or so long yea the longer the worse in a set and continued Speech it useth to vanish in the Air without any observable notice or after fruit 2. Superiors in the Family and these are Parents and Family Governors to whom we may adjoin School-masters and Tutors These all are concerned in this great duty of Training up and Catechizing those that are committed to their Charge and Conduct 1. How deeply Parents are obliged to this Duty is written as it were with a Sun-beam in the Scriptures where we find Precepts Presidents Arguments more than many to evince it Ex. 10.2 Ex. 12.24 26 27 with 13.8 14 15. Josh 4.6 7 21 22 24. Deut. 4.9 10. Ainsw in Deut. 6 6 7. 1. Precepts The Israelites are bound to tell in the ears of their sons and of their sons sons what things the Lord had wrought in Egypt that they also might know Jehovah to be the Lord. The Parents are bound to be Expositors of that great Rite of the Paschal Lamb and of the Stones set up in the midst of Jordan bound also to teach their Children the words which they heard from the Lord their God in Horeb even the Ten Commandments How doth this Duty sparkle with a Radiant Lustre in that great Text Deut. 6.6 7 These words which I Command thee this day shall be in thine heart and thou shalt teach them diligently unto thy Children and shalt talk of them when thou sittest in thine House and when thou walkest by the way Ainsw in Deut. 6.6 7. and when thou liest down and when thou risest up It is the Eternal God that here gives forth his strict Command to Parents These words all these words Precepts Promises Threatnings shall be in thy heart not in thy head only so as to know but in thy Heart to affect An Heart inflamed with the Love of God and his Truth Joel 1.3 Deut. 11.19 God knew was one of the most effectual means to engage the Tongue to make known his Truth but not only in their Heart but Houses too Thou shalt teach them thy Children nor was this a Ceremonial Precept or a Command given peculiarly to the Jews for their assistance in their Remembrance of the Law of God as their Phylacteries and fringes c. Exod. 13.9 Deut. 6.8 9. but was and is a Moral perpetual standing Precept binding us in Gospel-times as well as them The same things we find in this Text we find also in the New Testament The word of Christ must dwell richly in us all one with this here Let it be in thine heart Col. 3.16 and in our Houses also we must teach and admonish others Eph. 6.4 we are to bring up our Children in the Nurture and Admonition of the Lord. 2. Branches in this Precept 1. Parents warned not to abuse their Authority by provoking their Children In the best of Parents there is not only Natural affection but also Natural corruption by reason whereof if they watch not well they will be very prone not only to be rash but furious with their Children that their Will may be fulfilled Therefore is this bridling Caution needful provoke not 2. Parents are here commanded not to neglect to lay out and improve their Authority in instructing their Children This also is necessary because Parents are too too apt to be fondly indulgent and on that account careless to bring up their Children in such courses as are necessary for knowing and doing the Will of God Both therefore are of special use Do not provoke but instruct Yea in instructing take care that you do not provoke and so instructing you will not at least you shall not have cause to provoke for a well instructed Child is in God's way to be an Obedient Child and very tractable to instructing Parents so that there will be no occasion of provocation from him or being provoked against him Bring them up therefore we must but in what In the Nurture and Admonition of the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all profitable knowledg Vid Zanch. Musc in Loc. suitable to a Child's Age and State for the composing and framing of him by this his knowledg unto a commendable and vertuous carriage for the
doing of greater good in humane Society for the time to come but more especially in Religious Nurture instruction in Righteousness 2 Tim. 3.16 and as it follows in the admonition of the Lord In the best and highest kind of Nurture that which is drawn and fetcht from the Word of the Lord and so will be most accepted of him and most profitable to Children Not only in Arts and Sciences to make them Worldly wise and Learned nor only in the Mysteries of Trading and Worldly employment to make them Rich nor only in matters of Morality and Civil honesty to make them Sober and vertuous but in the mysteries of true Religion in the nurture and admonition of the Lord 1 Tim. 4.6 in the words of Faith and good Doctrine to make them truly happy 2. Presidents It was the constant practice of the Saints of old carefully to instruct their children in the things of God And that 1. In the Truths and Worship of the true God Thus Divines conclude that Adam instructed his Sons Gen. 4.3 4. Cain and Abel to bring their Offerings to the Lord And from Adam down along to Moses for the space of two thousand years how was the true Religion communicated but by Oral Tradition from Parents to their Children Gen. 18.19 I know Abraham that he will command his Children and his Houshold after him and they shall keep the way of the Lord to do Justice and Judgment that the Lord may bring upon Abraham that which he hath spoken of him In this Text we have Abraham's Testimonial subscribed by God himself Wherein God 1. Asserts what Abraham was for the present a man of integrity a man greatly beloved of God I know Abraham I know his judgment I know his heart I am well acquainted with the frame of his spirit the inclination of his Will the bent of his Affections and I know him so well that I cannot but highly approve and dearly love him and will trust him with an Arcanum make him as it were of my Privy Councel in imparting to him my great design concerning wicked Sodom 2. Foretells for the future 1. What Abraham would do for God viz. That he would endeavour to bring all that were under his Command to be at God's Command Abraham will not leave his children and servants to their own Genius counsels lusts ignorance idleness superstition idolatry but command them to keep the way of Jehovah Abraham will endeavour to set up God in his Family to instruct it in that way of Faith Worship and Obedience which God requireth 2. What God will do for Abraham viz. fulfil his Promise keep his Word Holy Job that Non pareil of the World none like him in the Earth Job 1.8 that perfect that upright man Job sends and sanctifies his children i. e. says that late burning and shining Light sent a Message to them to command them to prepare and fit themselves for the holy duty of Sacrificing This preparation to holy Duties is often call'd Sanctifying Exod. 19.20 1 Sam. 6.5 Job 11.55 Job 1.5 Josâ—ph Caryl on Job 1.5 Job's main and special care was for the Souls of his children Job's Message to his children was not to ask them how they did after their Feasting whether they had surfeited how the reckoning was inflamed No his eye and heart mostly fixt on this that they might be sanctified His holy Soul struck a perfect light to Paul's desire before Agrippa Acts 26.29 I would to God that not only thou but all that hear me this day were both almost and altogether such as I am And to John's joy John Ep. 3.4 I have no greater joy than to hear that thy children walk in the truth Thus David that man after God's own heart Psal 34.11 Come ye children hearken unto me I will teach you the fear of the Lord. But more especially I would commend to your most accurate view that lovely Prospect presented to us in Prov. 4.3 4. Behold there a great and glorious King descending from his Imperial Throne laying aside his Golden Crown and Royal Scepter and sitting down on a lower seat with a Child a Solomon at his knee So that the King is now humbled into a Tutor the Prince into a Pupil A brief account of the Lecture the Text gives us I was my Father's Son i. e. I was so my Father's Son as that I was also his Jedidiah so beloved as if I had been his only Son He taught me also and said unto me Let thine heart retain my words keep my Commandments and live Thus we have seen the practice of godly Fathers but what have godly Mothers done have they been so cruelly forgetful of their children as not to have compassion on the Sons of their Womb What! worse than Sea-Monsters who draw out their breasts and give suck to their young ones No Lam. 4.3 no those true Daughters of Sarah have been more spiritually kind and benign 1. In the Front of these stands our Mother the Spouse of Christ Can. 8.2 Ass Annot in Cant. 8.2 I would lead thee and bring thee into my Mothers House i. e. into mine own House or Mansion as is usual with us to call our own Houses the Houses of our Fathers The Church in her Universal Latitude is the Mother of all her Members who would or doth instruct me The Church John 6.45 who is the Pillar and ground of truth in this respect that she presenteth and holdeth forth that truth outwardly which only Christ bringeth to the heart and makes effectual 2. Upon her right hand stands David's Royal Consort Queen Bathsheba whom we find laying the Law before King Lemuel i. e. her Son Solomon called Lemuel i. e. of God because God had ordained him to be King over Israel rather than any of his Elder Brethren 1 Kings 2.15 22. The words of King Lemuel the Prophesie Doctrine or Instruction that his Mother taught him 2. What my Son and what the Son of my Womb Prov. 31.1 2. and what the Son of my Vows 3. Upon her left hand let the hoary-headed holy Grand mother Lois and the tender discreet pious Mother Eunice be placed who even from the Dug as it were instructed their hopeful Timothy in the knowledg of the Holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.5 3.15 16 11. which were able to make him wise unto Salvation 2. In the ways and works of God's Providence Thus Gideon gives testimony to his Forefathers that they had told their Children of all the Miracles which the Lord had done saying did not the Lord bring us from Egypt Jud. 6.13 Thus the Psalmist Psal 44.1 2. We have heard with our ears O God Psal 44.1 c. our Fathers have told us what work thou didst in their days in the times of old And again Psal 78.3 4 5 6 7. Sayings of old which we have heard and known and our Fathers have told us 4. We will not hide
17 18. May we therefore say that by reason of their Ignorance they took that Name of God his Word in vain No this was not a vain business for in this way they understood the words of Christ at last the meaning whereof they knew not at first 3. Catechizing may be considered under a double notion 1. In regard of the present Action 2. As it is an Introduction and preparation to the future and further knowledg of God Now though little ones do not at first so understand as to use with due reverence the Name and things of God yet it follows not that they take God's Name in vain because they repeat good things in order to and for the gaining of such a knowledg of God and of those Holy things as whereby they afterwards come to use them more reverently And therein the first use of them though not so reverent hath a part as being preparatory to it and having an influence into it and working as a good means for the begetting of it Do not we teach little Ones their Letters by signs and certain petty devised sayings and resemblances which put them in mind of their Letters And this is not a vanity but a way suited to their narrow capacities to make them learn them the sooner So in this and the like cases the first Rudiments are still to be taken and judged of not in a way of disjunction from what follows after but as a preparation to it and being so taken they are not vain but material things because they serve to very considerable ends It is neither vanity nor Hypocrisie saith a reverend Author to help Children first to understand words and signs Baxter's Christian Directory p. 582. in order to their early understanding of the matter and signification Otherwise no Man may teach them any Language or to read any words that be good because they must first understand the words before the meaning If a Child learn to read in a Bible it is not taking God's Name or Word in vain though he understand it not for it is in order to his learning to understand it And it is not vain which is to so good a use Thus for Parents 2. Nor are Christian Ministers and Governors of Families together with School-Instructors and Tutors less obliged to take care of the Religious Instruction and Education of their respective Servants and Pupils which clearly appears from hence 1. The Lord commands it and expects it at the hands of Masters When others intrust Masters with the bodies of Servants God intrusts them with their Souls commands them to take care of them as for which they must and shall give a strict account Lo here saith God is a poor mean Servant but he hath a precious and an immortal Soul A Soul purchased with the same Blood of God-Man that his Master 's was and himself though never so vile in the eye of sense Col. 3.11 yet capable of being made a Co-heir with Christ in Heaven Take this Man and take care of him as thou wilt answer it at the great Day If this Soul perish through thy default thy Life shall go for his Look to it therefore Masters give to your Servants that which is just and equal knowing that ye also have a Master in Heaven Do not use them as Slaves as Beasts but rather as Fellow-servants of the same Lord Col. 4.1 In this Text we may observe a Divine Precept and a perswasive Argument to back that Precept 1. The Precept Ye Masters give unto your Servants 1. That which is just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecon. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatever is due to them by any positive contract legality or obligation Aristotle names three things as due to Servants Work Food Correction To which since our Servants are usually such as are not so by conquest but by compact we may add a fourth viz. Wages Moderate Work convenient Food due Correction proportionable Wages 2. Not only that which is just but that which is equal too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dav. in Col. 4.1 And this refers not to the works themselves of Servants and Masters but to the mind and manner of doing which ought to bear a due proportion in both v. gr Col. 3.22 Servants are commanded to obey their Masters in all things not with eye-service but in singleness of heart fearing God and as serving the Lord Christ And Masters are required to return them that which is equal when they rule them piously and religiously That is just which the Law of Nature or Nations requires that is equal which true Christian Charity and meekness requires and which is due to servants by a moral obligation 2. The Argument Knowing i. e. holding this for an undoubted principle believing it and constantly remembring that Masters on Earth have a Superiour Master in Heaven As Servants if gracious are Gods Sons and thereby may be comforted so Masters are God's Servants and thereby may be caution'd Are Masters eyes on their servants to see whether they do their duties faithfully so God's eye watcheth them much more to observe whether they carry themselves in their Relation conscientiously Holy Job Job 31 13◠stood in aw of this great Master and acted accordingly Eph. 6.5 to 8. Servants must be obedient unto their Masters as unto Christ as serving the Lord Christ and the Masters must instruct and command in Christ Mr. Dod that great Servant of our Lord Jesus Christ from Exod. 20.10 gravely observes from those words Thou nor thy Son nor thy Daughter nor thy Man-servant nor thy Maid-servant c. That it belongs to all Family-Governours to see that their servants and all inferiours under their charge holily observe and keep the Lord's Day 2. I argue from those many and great benefits which accrue from the holy instruction of Servants and other Family inferiours 1. The Church is in an immediate capacity to receive benefit by it If Mistresses of Families did their parts and sent such polished materials to the Churches as they ought to do the work and life of the Pastors of the Church would unspeakably be more easie and delightful What a reviving of heart would it be to us to Preach to such an Auditory to Catechize instruct examine and watch over them who are so prepared by a wise and holy education and understand and love the Doctrine which they hear How teachable and tractable will such be How successfully the labours of their Pastors laid out upon them How comely and beautiful the Churches be which are composed of such persons and how pure and comfortable will their Communion be The Orchard is according to what the Nursery is So Churches are according to what Families are Good Families make good Churches and good Education makes good Families 2. Not only the Church but State would receive much good by this Towns Cities Counties Kingdoms would gain by it and it must needs be so for what are they
but the whole made up of these parts And the whole must needs be such as the parts are of which it consists Families are but like the Book in loose sheets and Kingdoms like the Book bound up The one but like letters that are single and apart the other like letters joined together Now if the sheets be not good or the letters not good the book or writing cannot possibly be good Give us the best Magistrates let them Enact the best Laws and back them with the strictest Exccution yet Societies will be naught whilest Governours of Families neglect their duty in Religious Education 3. With what a Cloud of Witnesses do the Holy Scriptures present us of Governours of Families that have been greatly conscientious in their faithful discharge of this duty Josh 24.15 We told you before of Abraham's Trained Instructed Catechized servants Gen. 18.19 After him Joshua who resolves that whatever others might do he and his houshold would serve the Lord though others should forsake the Lord yet he like Noah and Lot just in his Generation Joshua doth not only chuse to be saved by Jehovah but to serve Jehovah But more especially observe the latitude and circumference of his choice I and my House Not himself without his Family much less his Family without himself but himself and his Family and first himself and then his Family We vvill serve the Lord. Lo here the firmness and stability of Joshua's choice We will serve the Lord not only we desire to do it but we are fully resolv'd to do it Hear what David promises and pre-ingages when ever he came to sway the Royal Scepter viz. to be a singular example both as a Prince and as a Master of a Family Psal 101. In which respect this Psalm should be often read and ruminated on by such that their Houses may be as the House of David Zech. 12.8 And as Melancthon attests concerning the Palace of George Prince of Anhalt that it was at once Ecclesiastica Academica Curia a Royal Court a Learned Academy and an Holy Church Act and Mor. 1559. fol. Mr. Fox reports that Bishop Ridley often read and expounded this Psalm to his houshold hiring them with money to get it by heart Well what says David here v. 2. I will behave my self wisely in a perfect way I will begâ—n the intended Reformation at my self and then set things to rights in my Family I will walk within my house with a perfect heart and then see what work he makes how conscientiously he demeans himself towards those under his Family-charge from v. 3. to 8. Good Governours of Families are like that Noble-man who had for his impress two bundles of Millet bound together with this Motto Servare servari meum est for the Nature of Millet is to guard it self from all corruption and all those things that lye near it 'T is a rare Elogy that is given the late Reverend and Religious Dr. Chatterton that he was an House-keeper 53 years yet in all that time never kept any of his Servants from Church to dress his Meat saying Clark's lives that he desired as much to have his Servants know God as himself In short observe the strain and current of the whole Scriptures Dr. Jacom â— Dom. Deo Jun. â—07 and you shall find very few or none of those Family-Governours that were really converted themselves but they gave this excellent testimony of the Truth and soundness of the Grace of God in them viz. in being careful and sollicitous to beget and breed it in the hearts of those that were under their roof and charge If Esther fasts so shall her Maids too Esth 4.16 And in the New Testament we find the Masters interest and duty taken to be so great for the Conversion of the rest that as he was not to content himself with his own Conversion but to labour presently that his houshold should join with him that so the whole Family at once might be devoted to God So God did bless his own Order and Ordinance to that end And where he imposed duty on Masters he usually gave such success that commonly the whole Family was converted and baptized with the Ruler of the Family So we read Act. 10.2 Cornelius a Centurion a godly Captain a devout man and one that feared God with all his house to whom the Angel promised that Peter should tell him words whereby he and all his houshold should be saved Acts 11.14 Doth the Lord open Lydia's heart to attend to the things spoken by Paul It follows instantly she was baptized and her houshold Doth the Gaoler believe on the Lord Jesus Paul assuxes him that he shall be saved and his house and so it was for he and all his were baptized streightway for he believed in God with all his house Acts 16.32 33 34. Christ no sooner comes to Zacheus his Soul but Salvation comes to Zacheus house Luke 19.9 Crispus believes on the Lord with all his house Acts 18.8 The Noble man himself believed and his whole house John 4.53 These Family-Governours it seems took special care of the welfare of their Servants Souls did not act like Turks who mind nothing about their Slaves but their doing their own work These judg'd that if it were cruelty not to allow their servants bodily food much more savage and bloody to starve their Souls And therefore it might well be said of those happy Servants whom Providence fixt under their Conduct as the Queen of Sheba of Solomon's Servants 1 Kings 10.8 Happy are these thy servants which stand continually before thee and that hear thy wisdom Obj. But there are some Masters whose weakness and delusion I cannot but pity that are apt to object thus True 't is good to teach our ignorant Servants but we must question yea in our Consciences doubt whether we may require and command them to learn Will not this incroach on the Liberty of their Consciences which ought to be left free Sol. 1. I cannot but wonder at this depth of Satan who so strangely inveigles men to tolerate all things by meer scrupling of them and to let the Reins loose purely out of strictness To think it a sin in themselves to press a duty on others and no less than a breach of God's Holy Laws to injoin the keeping of them 2. Tell me how comes it to pass that Masters who can allow themselves to be severe enough to their Servants for loytering in their Shops cannot find in their hearts to rebuke them for neglect of their Souls that they who hold themselves bound in Conscience to inform their Servants in all the secrets of their Trade should think themselves as much tied up from pressing them to learn the Mysteries of Religion 3. There is but too much cause of fear lest they who use not all the means they can to bring their own Servants to the Faith be themselves brought at last to an unprofitable Repentance
to his old age and then going about it heard a voice des illi furfurem cui dedisti farinam give him the Bran to whom thou hast given the Flour Every day renders you more and more indisposed The longer sin and Satan possess the Forts of your hearts the more they will fortifie and strengthen them against God and Holiness Jer. 13.23 your God deserves your youth The best God deserves the best of days Briefly your God will call you to an account for your youth Eccles 11.9 Here is a cooler for the high-flown Youngster's courage The words after an Ironical concession thunder out a most dreadful commination Well then be perswaded truly to Reverence and honor your Parents Masters Ministers Even Lambs will kneel to their Dams Mal. 1.6 Eph. 6 2. Levit. 19.3 Reverence them inwardly in your hearts with an awful fear outwardly in your lives in language and in carriage Gen. 4.12 1 Kings 2.19 Obey your Superiours Eph. 6.1 In a word read Prov. 2.1 to 6th 1. My Son if thou wilt receive my words and hide my Commandments with thee 2. So that thou incline thine ear unto Wisdom and apply thine heart unto Vnderstanding 3. Yea if thou criest after Knowledg and liftest up thy voice for understanding 4. If thou seekest her as Silver and searchest after her as for hid Treasures 5. Then shalt thou understand the fear of the Lord and find the knowledg of God Up therefore and be doing and the Blessing of him that dwelt in the Bush shall be with you How may it appear to be every Christian 's indispensable Duty to partake of the Lord's Supper Serm. XII 1 Cor. 11.24 This do in Remembrance of me THese words are a Command of the Lord Jesus received through revelation by the Apostle Paul and by him as Christ's Herauld proclaimed to the Church that not only this particular Church of Corinth but that the whole Catholick Church of Christ in their successive Generations until his second coming might take notice thereof and yield obedience thereto as to a command of that nature wherein very much of the glory of their once crucified Redeemer and their own spiritual joy and consolation is concerned this will further appear in the following explication of the words In the words you have four parts two of which are expressed and the other two implied 1. A duty this do 2. The end for which in remembrance of me 3. The Obligation to the duty Christ's command this is implied 4. The persons under the Obligation the whole Church Catholick militant so far as they are Scripturally capacitated thereto this likewise is implied But of these in their order 1. The duty this do What is this to be done the Apostle tells you in the beginng of this verse and in the following verse and it is this This broken bread take and eat This Cup take and drink Here is a Duty my brethren so plain so easie of whose obscurity or difficulty certainly we have no cause to complain For what can be less obscure than a command so evidently expressed and what more easie than to eat and drink and call to mind the greatest and best of friends that loved us and washed us from our sins in his own blood Rev. 1.5 and surely then a neglect herein must needs prove a sin that will admit of no excuse But if any of you be offended at the outward meanness of the Ordinance and be thereby tempted to neglect the observance I wish you to remember who they were that stumbled at Christ himself because of the poverty of his Parents is not this say they the Carpenter's Son Mat. 13.55 This was the introduction to their rejecting of Christ and to that great plague that followed viz. their being rejected of Christ Certainly as the meanness of his Parents ought not to have prejudiced the glory of his person to those infidels so ought not the seeming poverty of these elements of bread and wine any waies abate of the glory of that mystery of our Redemption that is shadowed out by them I know our carnal reasonings are apt to suggest that since Christ intended to leave behind him a monument of the greatness of his person and of his gracious undertaking in redeeming a Church to himself by his blood that it would have been more suitable to the honour of such an undertaking if the monument had been more magnificent as if he had given in charge to his Disciples to have erected his Statue of beaten gold and set it up in the places of their solemn Assemblies as the Roman Senate used to do for the honour of their excellent men whose Statues they erected In their Capitols or as the London Senate doth in honour of their Kings they give them their Statues in their Royal Exchange To this I say that certainly Christ is wiser than man and that this memorial of himself which is already appointed by him is more sutable to the end intended than what our vain thoughts have or can propose For to what end should he have caused such golden statues to have been erected to his memory when he was so acquainted with the nature of man and with his propensities to Idolatry and therefore could not but foresee that at least they would probably make no better use of them than the Israelites did of the Brazen Serpent to whom they most unworthily paid that honour that was only due to God himself And that this is no vain conjecture I only desire you to call to mind that though the wisdom of our Saviour pitched upon bread and wine that of all things seem most unfit to make Idols of yet what bad use men have made thereof and how foolishly their vain minds have transubstantiated them into God I need not tell those that know there are Papists in the World and have heard of their Idolatrous doctrine of Transubstantiation But peradventure some may yet further urge that since it pleased our Saviour to chuse to appoint a feast for his remembrance it had been meet this feast should have been more magnificent and consequently more significant of the Majesty and riches of that Lord whose Table it is but to have only a piece of broken bread a cup of wine what poor man could have made a meaner entertainment This also is easily answered I say therefore that such a pompous feast you talk of had not so well comported with his principal end in the institution for Christ did not in this Supper intend the filling of your bellies but the refreshing of your souls it was not instituted for that end as the Feast of first-fruits among the Jews for the remembrance of God's blessing of the earth and giving them full harvests but for the remembrance of things of a higher nature of things invisible spiritual and eternal as the saving you from sin the law from the grave and hell which were all procured by the breaking of Christ's body and
acceptance with God or in a condition of spiritual life that is the forerunner and earnest of a life of glory 2. But again if you consider the nature of the drink which he hath appointed it is wine and not water By it may be signified thus much that as there is no sort of drink so grateful to the palate so reviving and strengthning to the spirits so that spiritual life that the Soul is raised to by the Death of Christ is a life of the greatest pleasure and joy that is conceivable for as no liquor like Wine doth chear a sad drooping spirit so nothing doth so glad and chear the Soul as Faith in a Crucified Christ according to that of the Apostle Peter in whom though we have not seen 1 Pet. 1.8 yet believing we rejoice with joy unspeakable and full of glory Thus much for the Duty this do 2. The end of the Duty and that is in remembrance of me Here are two things to be inquired into I. What reason was there for the instituting an Ordinance for his remembrance II. Why of all the acts and expressions of his love to sinners above all he would be remembred in his sufferings for us which is the special signification of this Supper 1 To the first I say you must call to mind that the time of instituting this supper was the night before that day he died Now the consequent of his Death was to be this that he should be taken from Earth to Heaven there to be personally present till the day of judgment Now that his Church on Earth might not forget him in this long absence he therefore appointed this supper for a frequent quickning them to the remembrance of him till he came again 2 To the other Question I Answer That the reasons why Jesus would have this act of his love to be especially remembred above all other may be these 1. Because his dying for his Church was the greatest act of love he ever shewed his Church Greater love saith Christ hath no man than this John 15.13 1 John 3.16 that a man lay down his life for his friends Again saith the Apostle Hereby perceive we the love of God because he laid down his life for us If a man should part with his liberty and suffer bonds or lay down his estate and become poor or leave his Country and become an exile for his friend these were all expressions of great love but none of them are comparable to laying down life and shedding ones blood for a friend This last is that wherein Christ hath eminently demonstrated his love to his Church this he glorieth in and this is that which he would never have his Church forget but frequently remember in this supper 2. Because that though he gave and still doth give very great testimonies of his love to us as in his Resurrection Ascension Intercession preparing Glory and lastly in his coming again to raise us justifie us and to take us to himself to behold and enjoy that Glory that he had with the Father before the World was yet this Ordinance is rather for the remembrance of his bloody Death for us than for the remembrance of any of the other blessings and why Because that all these other depend on this Christ could never have risen to our justification had he not died for the satisfaction of the Law and his Fathers Justice Nor would he have been admitted as an Intercessor nor have been allowed one mansion in Glory for any of us nor would his Father have suffered him to have returned again to take any one of us to himself if he had not by his death made our peace opened the new way into the Holy of Holies and purchased a glorious Resurrection and an Ascension to the Heavenly and eternal glory for us So that since all his other acts of love to his Church depend on this of his dying no wonder if he appointed this Supper for the remembrance of his death rather than any thing else he either did or promised to do for us The Conclusion is that since that the end of this Ordinance is so glorious and that is the remembrance of the greatest love that ever God the Father or Son shewed to us it cannot but cast a Lustre and Glory upon the duty of coming to this Supper and engage us to a chearful participation thereof 3. The Obligation to this duty and that is Christ's Command this is implied in the Text but exprest in the foregoing verse what saith the Apostle Paul I have received of the Lord that which also I declare unto you The Apostle doth but declare the Command is Christ's he is the Author of it It is Christ not Paul that said This do in remembrance of me Christ's Commands are the bonds by which we are tied up to Obedience if we break his bonds we are transgressors Remember who they were that conspired together saying Let us break his bonds asunder and cast away his cords from us they were such that the Lord hath in derision to whom he will one day speak in his wrath and vex them in his sore displeasure The commands of superiors set out all duty to inferiors and punish for neglect and the higher or greater the superior is the more authority hath the command and the greater punishment will be inflicted on the disobedient If disobedience to the word spoken by Angels received a just recompence of reward of how much sorer punishment shall they be thought worthy that disobey the command of Jesus Christ If a Child's disobedience deserves the rod or a Servants the cudgel or a Subjects the axe or halter what doth disobedience to the Lord Jesus deserve that is greater than Father or Master or any earthly Soveraign whatever Take heed then my brethren of being found guilty of neglect of this duty that is bound upon you by the command of so great an authority as this of the Lord Jesus that hath said This do in remembrance of me 4. In the next place is to be considered the persons obliged and those are the Church of Christ so far as by Scriptural Qualifications they are capacitated to a participation thereof who are 1. Those that can discern the Lord's body in this supper the want of this the Apostle gives as the reason of unworthy receiving it 1 Cor. 10.29 and tells us they eat damnation to themselves Now there are two ways wherein the Lord's body may be said to be discerned in this supper 1. When the Understanding is spiritually enlightned to perceive the true nature and ends of this supper and thereby is enabled to see a greater difference between this and our ordinary meals for he that shall for want of knowledg therein come to this Table with no better preparations or to no other intents than when he goes to his own Table he doth certainly pervert the ends of the institution and prophanes the Ordinance and therefore cannot chuse
the whole race of mankind and tell me was Circumcision any more than a Ceremony Exod. 24.25 yet it had almost cost Moses his life for neglecting to circumcise his son for the Angel stood ready with his sword to slay him if he had not prevented it by his obedience 1 Cor. 11.30 So for the Lord's Supper as much a Ceremony as it is yet for the abuse of it some of the Church were sick and weak others fell asleep that is died And if God did so severely punish the abuse how think you to escape that presumptuously neglect the use thereof Object 2. But if I am regenerate and become a New Creature I am sure I shall be saved I do not fear that God vvill cast me away for the disuse of a Ceremony Ans Is this the reasoning of one regenerate surely thou dost not understand vvhat regeneration meaneth is it not the same vvith being born of God and is not he that is born of God a Child of God and what is it to be obedient to the Father but to do as he commandeth and hath he not commanded you by his Son to remember your Saviour in this supper vvhen you have considered this then tell me what you think of this kind of reasoning I am a child of God therefore I will presume to disobey him he bids me remember Jesus in this supper and I will not methinks thou blushest at the very mentioning of it and what if he should not cast thee quite off for this neglect yet thou hast no reason to think but that either outwardly or inwardly or both he will scourge thee for this sin before thou diest and do thou examine whether the languor of thy graces and poverty of thy consolations be not the lashes of your Heavenly Father for this sin 3. Object But I remember a crucified Saviour in the Word read and preached I see him there lifted up and dying for me and I bless God to my great comfort How needless a thing then is it to remember him in this supper so Ans Vain man would be vviser than Christ who is the Wisdom of his Father Jesus Christ hath thought fit not only to command that himself should be Preached to his Church but also remembred in this supper But thou dost say oh presumption that the first vvas sufficient the latter is needless and impertinent Wilt thou undertake to give counsel to the Son of God or advise him in the affairs of his Kingdom shall the Holy Ghost say Heb. 3.5 He was faithful in his house as a Son and wilt thou argue him of weakness in his Administrations Job 40.2 He that reproveth the Son of God let him answer it But why shouldest thou say this Supper is needless because Christ is remembred in the Word may not truth in some cases be more effectually conveyed to the soul by the eye than ear do you not find your selves more moved to See the execution of a man to See one hanged or beheaded than barely to hear the story of it Jesus Christ in this Ordinance is as it were crucified before your eyes in a manner more affecting than when you only hear of his crucifixion by the Word But further this Supper hath further ends than the Word preached for Christ and the Covenant of Grace founded in his blood is preached to the intent that you may Believe and enter into this Covenant with God but the Supper is instituted as an outward sign to Ratifie this Covenant betwixt God and you after it hath been once entred into by Faith you do not think it enough in marriage to take one another's word but you compleat it by a solemn vow in the presence of witnesses I tell you Christ hath not thought it enough to take your word but he will have it confirmed solemnly by this Ordinance and this he will have often repeated for he knows us too well as to our proneness to backsliding which by this supper he would prevent But yet further who is it dare presume to give Christ his measures how and where and by what means he should manifest himself and his love to his believers what if he hath reserved some peculiar degrees of light and strength and comfort to convey to his people by this Supper that he thinks not fit ordinarily to do by his Word and if it be so Luke 24. who shall say to him why dost thou thus I remember what is recorded of the two Disciples travelling to Emaus by their discourse it appeared that they doubted whether Jesus was the Christ Christ meeting with them and perceiving that their Faith staggered took this method first he endeavoured to settle them in their Faith that notwithstanding he had been crucified and buried that yet he was the true Christ which he did by expounding Moses and the Prophets from whence he proved that it was necessary that Christ must suffer and this vvas vvith good effect upon their hearts for they said did not our hearts burn within us when we heard him but yet he reserved a fuller manifestation of himself to them untill he came to break bread with them at their house then it is said their eyes were opened and they knew that it was he I do not say that breaking of bread in that place was the Lord's Supper in the sense I speak of it but it will serve me so far as to illustrate what I intend which is this That it may be the pleasure of Christ to intail peculiar manifestations of himself to his people upon several ordinances he will beget faith by the preaching of the word and set your hearts in a flame of love to him from vvhat you hear there and yet may reserve the confirmation of your faith and establishment of your love to him to be wrought by this of the Lord's Supper which is that which many of his people have experienced And therefore it cannot be said to be in vain to have Christ presented to you in the Lord's Supper as well as in the Lord's word preached and this I conceive abundantly enough to silence this objection 4th Objection But I am not prepared worthily to receive and therefore I dare not come to this Table least I eat and drink damnation to my self Answer Whose fault is that what hast thou been doing all thy life if thou hast not been working out thy salvation with fear and trembling thou hast done nothing Repentance hath been preached why hath not thy heart been broken Christ hath been offered why hast thou not received him by faith This Supper hath been explained why hast thou not understood it if thou hadst but repented of thy sins and believed in the Lord Jesus and understood the meaning of this Supper thou hadst been prepared for a worthy receiving of it but if it be not thus with thee it is thy own fault get thee therefore into thy closet humble thy self mightily before the Lord for this long abuse
any duty in that manner that is suitable and necessary thereunto ought to be laid aside but 5. To these I shall here add the external duties of religion and sacred ordinances to be used in the discharge of the work of the day 1. Is confession of sin a fast day is for atonement and therefore confession of sin is necessary As we read of Ezra when he heard of the sin of the Jews in their making affinity with the people of the Land he rent his garment and sat astonied till the evening sacrifice and made confession of their sin Ezra 9.7 8 9 10. So in Nehem. 9.1 2. we read the Children of Israel were assembled with fasting and they stood and confessed their sins and the iniquities of their Fathers And so Daniel in his solemn fast which he set himself to in the behalf of the Captivity now almost expired he makes an ample confession of sin as we read Dan 9.4 5 6 7 8 9 10 11. And as a fast is an extraordinary duty so confession of sin ought to be more than ordinary in such a day and what may suffice at another time may not be sufficient then It ought to be more extensive with respect to the several kinds and acts of sin with respect to the aggravations of sin and with respect to the persons that are under guilt and with respect to the inward principles of sin in the heart out of which all actual sins do spring As Daniels confession of sin extended to the kinds of it the several aggravations of it and to the persons that were concern'd in it as their Kings Princes Fathers people of the Land those that were near and those that were far off as we find in that chapter And this confession of sin is requisite to the deeper humiliation of the soul to the condemnation of our selves and to the justifying of God whereby he may have the greater glory 2. Is supplication which is the imploring mercy from God either with respect to the pardon of sin committed or the preventing those judgments that are impending or the removing such as are inflicted As we find Daniel in the time of his fasting after his confession made earnest supplications for forgivenesses of sin v. 9. for the turning away God's anger and fury v. 16. for the shining of his face upon his sanctuary v. 17. for the repairing the desolations of their City call'd by his name v. 18. and for the people in general ibid. And therefore fasting and prayer are frequently mentioned together in Scripture Luke 2.37 Acts 10.30 Acts 14.23 24. 1 Cor. 7.5 though prayer in general comprehends confession and thanksgiving in it as well as supplication yet in a stricter acceptation petition for mercy doth most properly express the import of the word and the main matter of the duty And this the King of Nineveh enjoined in the fast appointed by him Jonah 2.8 Let man and beat be covered with sackcloath and cry mightily to God So that supplication and crying to God is another great part of the duty of the day 3. Hearing the word for the word is necessary both for the discovery of sin for our present humiliation and for the discovery of our duty with respect to future reformation both which are necessary to an acceptable fast And the word of the Gospel sets before men a door of hope that their sin may be pardoned and judgment removed It presents God not only as reconcileable but delighting in mercy It sets before men many instances of God's hâ—aring prayer and the prevalency of repentance and humiliation with him And particularly what acceptance solemn fasting hath found with him in several ages And all this mightily tends to the furthering the great duties of the day And it is observed of the fast kept by the children of Israel Nehem. 9.3 that they read in the book of the Law of the Lord their God one fourth part of the day and another fourth part they confessed and worshipped if repentance spiritual mourning and soul humiliation be necessary to the day as I shall shew presently then the hearing the word may be of great use thereunto As when Josiah heard the words of the Law he rent his cloaths and humbled himself 2 Chron. 34.27 and Ahab upon the like occasion humbled himself though not in the like manner and we read how God appointed Jeremiah and Jeremiah Baruch to read the roll that was written from the mouth of God in the ears of the people upon their fasting day Jer. 36.6 and what was the cause of Ninevehs repentance and humiliation was it not Jonah's preaching as our Saviour speaks of it Math. 12.41 They repented at the preaching of Jonah though his preaching was only this yet forty days and Nineveh shall be destroyed The word is effectual through Christ to bring the impenitent to repentance and to renew the exercise of repentance in those that have already repented which is a proper work for a fast day 4. Renewing our Covenant with God which in private fasts is to be done betwixt God and a man 's own soul and in publick fasts by the mouth of the preacher and the peoples consent thereunto And this Covenant is either the general Covenant that we renew or else a particular Covenant with respect to some particular duties that we ingage our selves unto Or else both together As in the publick fast observed by the children of Israel in Nehem. 9. both Princes and Nobles and people renewed their general Covenant to walk in God's Law which was given by Moses the servant of the Lord and particularly they covenanted not to give their Daughters to the people of the Land nor take their Daughters for their Sons as we read Nehemiah Chap. 10. ver 19 20. and the Covenant being written their Princes Levites and Priests did seal to it So if a Church or people have contracted guilt upon themselves by the omitting of some duties or the committing of any sins for which the Lord may have a controversie with them It is a proper work upon a day of fasting to ingage themselves to a reformation by a solemn renewing their Covenant with God And though we have not a particular Instance of this in the New Testament yet the Law of saith that requires men now to take hold of God's Covenant and in all cases to make use of it so in some special cases to renew it also Not that it needs renewing as to the substance or sanction of it on God's part but we are on our part to renew it with God by laying new ingagements and obligations upon our selves to carry it in all things according to the Law of this covenant in the restipulating part of it 5. The next duty of the day is Thanksgiving Though this seems not the proper duty of the day yet is not to be omitted for the due consideration of God's mercy tends to the aggravation of sin and so to make mens confessions and
night and then with her spirit seeks him early Desires blown by meditation are the sparks that set prayer in a light flame The work of preparation may be cast under five heads when we apply to solemn and set prayer 1. The consideration of some attributes in God that are proper to the intended petitions 2. A digestion of some peculiar and special promises that concern the affair 3. Meditation on suitable arguments 4. Ejaculations for assistance 5. An engagement of the heart to a holy frame of reverence and keeping to the point in hand Cypr. de Orat. p. 106. 6. edit Nec quicquam tunc animus quam solum cogitet quod precatur was serious advice from Cyprian let the soul think upon nothing but what it is to pray for and adds that therefore the ministers of old prepared the minds of the people with sursum corda let your hearts be above For how can we expect to be heard of God when we do not hear our selves when the heart does not watch while the tongue utters The tongue must be like the pen of a ready writer Psal 45.1 to set down the good matter which the heart indites take heed of ramblings to preach or tell pious stories while praying to the great and holy God is a branch of irreverence and a careless frame of spirit Heb. 12.28 2. Humble confession of such sins as concern and refer principally to the work in hand Our filthy garments must be taken away when we appear before the Lord that hath chosen Jerusalem Look upon my afflictions Zech. 3.4 Psal 25.18 Psal 39.8.12 Psal 103.3 cries David and forgive all my sins There are certain sins that often relate to afflictions First deliver me from my transgressions then hear my prayer O Lord for this is the heavenly method he first forgiveth all our iniquities and then healeth all our diseases A forgiven soul is a healed soul while a man is sick at heart with the qualms of sin unpardoned it keeps the soul under deliquiums and swooning fits that it cannot cry strongly unto God and therefore in holy groans must discharge himself of particular sins and pour out his soul before God Thus did David in that great penitential Psalm Psal 51.4 Isa 59.2 Ezra 9.6 For sin like a thick cloud hides the face of God that our prayers cannot enter We must blush with Ezra and our faces look red with the flushings of conscience if we expect any smiles of mercy Our crimson sins must dye our confessions and the blood of our sacrifices must sprinkle the horns of the golden altar before we receive an answer of peace from the golden mercy seat When our persons are pardoned our suits are accepted and our petitions crowned with the Olive-branch of peace 3. An arguing and pleading Spirit in prayer This is properly wrestling with God humble yet earnest expostulations about his mind towards us Psal 74.1 Isa 64.9 Why hast thou cast us off for ever why doth thine anger smoke Be not wroth very sore O Lord remember not iniquity for ever see we beseech thee we are thy people If so why is it thus as frighted Rebekah flies out into prayer An arguing frame in prayer cures and appease◠(f) Psal 34.4 Gen. 25.22 Psal 27.4 Psal 22.1 21. Psal 80 4. Jer. 14 8 9. the frights of spirit and then inquires of God The Temple of prayer is call'd the souls inquiring place Why is God so far from the voice of my roaring Thou hast heard me from the horns of the Vnicorns Art thou angry with the prayers of thy people and how long turn us again and cause thy face to shine upon us O hope of Israel why like a wayfaring man like a man astonied O Lord thou art in the midst of us and we are called by thy name leave us not I must refer to Abraham Jacob and Moses Joshuah David and Daniel how they urged arguments with God Sometimes from (a) Ps 5 7. 6 4 31 16. the multitudes of God's mercies from (b) Psal 4.1 6.9 22.4 21. 31. 2 3 7. 140.7 the experience of former answers from the Name of God from (c) Psal 9.10 16.1 their trust and reliance upon him (d) Psal 17.1 from the equity of God (e) Psal 31.17 34.1 from the shame and confusion of face that God will put his people to if not answered and that others will be driven away from God and lastly from (f) Psal 20.5 35 18. the promise of peace These and many like pleadings we find in Scripture for patterns in prayer which being suggested by the spirit kindled from the altar and perfumed with Christ's incense rise up like memorial pillars before the oracle Let 's observe one or two particular prayers what instant arguments holy men have used and pressed in their perplexities 2 Chron. 20.10 c. Jehoshaphat what a working prayer did he make taking pleas from God's Covenant dominion and powerful strength from his gift of the Land of Canaan and driving out the old inhabitants ancient mercies from his Sanctuary and his promise to Solomon from the ingratitude and ill requital of the enemies with an appeal to God's equity in the case and a humble confession of their own impotency and yet that in their anxiety their eyes are sixt upon God You know how gloriously it prevailed when he had set ambushments round about the Court of Heaven v. 8. and the Lord turn'd his arguments into ambushments against the children of Edom c. Yea this is set as an instance (g) Joel 3.2 how God will deal against the Enemies of his Church in the latter days Another is that admirable prayer of the Angel of the Covenant to God for the restauration of Jerusalem Zech. 1.12 wherein he pleads from the length of time and the duration of his indignation for threescore and ten years from promised mercies and the expiration of Prophesies and behold an answer of good and comfortable words from the Lord and pray observe that when arguments in prayer are very cogent upon a sanctified heart such being drawn from the divine attributes from precious promises and sweet experiments of God's former love it 's a rare sign of a prevailing prayer 'T was an ingenious passage of Chrysostom concerning the woman of Canaan Chrys in Mat. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor distressed creature was turned an acute Philosopher with Christ and disputed the mercy from him O 't is a blessed thing to attain to this heavenly Philosophy of prayer to argue blessings out of the hand of God Here 's a spacious field I have given but a small prospect where the soul like Jacob does in arenam descendere enter the lists with omnipotency and by holy force obtain the blessing 4. Ardent affections in prayer betokening a heart deeply sensible are greatly prevalent Exod. 14 15. A crying prayer pierces the
depths of heaven We read not a word that Moses spake but God was moved by his cry I mean not an obstreperous noise but melting moans of heart Yet sometimes the sore and pinching necessities and distresses of spirit extort even vocal cries not displeasant to the inclined ears of God I cried to the Lord with my voice says David Psal 3.4 Psal 5.2 Psal 39.12 Psal 142.1.5 6 7. and he heard me out of his holy hill and this encourages to a fresh onset hearken to the voice of my cry my King and my God Give ear to my cry hold not thy peace at my tears another time he makes the Cave Eccho with his cries I cried I cried attend to my cry for I am brought very low and what 's the issue Fath gets courage by crying his tears watered his faith that it grew into confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coronabunt and so concludes thou shalt deal bountifully with me and the righteous shall crown me for conquerour Plentiful tears bring bountiful mercies and a crying suitor proves a triumphant praiser Holy Jacob was just such another at the fords of Jabbok he prevailed with the Angel for he wept Hos 12.4 1 Kings 20.5 Jer. 31.18 and made supplications to him Hezekiah may bring up the rear for the Lord told him he had heard his prayer for he had seen his tears Such presidents may well encourage backsliding Ephraim to return and bemoan himself and then the bowels of God are troubled for him Nay we have a holy woman likewise weeping sore before the Lord in Shiloh 1 Sam. 1.10 2.1 and then rejoicing in his salvation The cries of Saints are like vocal musick joined with the instrumental of prayer they make heavenly melody in the ears of God The bridegroom calls to his mourning dove let me hear thy voice for that 's pleasant Cant. 2.14 Gers Tom. 2. Fol. 77. â— What Gerson says of the sores of Lazarus Quot vulnera tot linguas habuit as many wounds so many tongues we may say of sighs cries and groans in prayer so many eloquent orators at the throne of God 5. Importunity and assiduity in prayer is highly prevalent Ambrose de Cain Abel l. 1. c. 9. Mat. 5.7 Epiphan haeres 30. Luke 18.1 1 Thess 5.17 Num. 28.4 6. 2 Sam 9.7 Non ut fastidiosa continuetur oratio sed ut assidua frequenter effundatur not that we should lengthen out prayer with tedious and vain repetitions as the Heathen did of old or as the Euchitae in Constantius his time that did little else but pray but that we should be frequent and continue instant in prayer Whereas our Lord bids us to pray always and the Apostle Paul to pray without ceasing we are to understand it of Constancy at times every day As the morning and evening Sacrifice at the Temple is call'd the Continual burnt-offering As Mephibosheth is said to eat bread Continually at David's table and Solomon's Servants to stand Continually before him i. e. at the set and appointed times So 't is required of us to be constant and assiduous at prayer and to follow our lawful requests with perseverance Thus Hannah is said to multiply prayer 1 Sam. 1.12 and received multiplied answers expresly indeed she prayed but for one Son but she had six children returned in upon prayer When the soul perseveres in prayer 't is a sign of a persevering faith and such may have (b) John 16.23 1 Kings 18.43 what they will at the hand of God when praying according to prescript Nay urgent prayer is the token of a mercy at hand When Elijah prayed seven times one after another for rain Isa 45.11 the clouds presently march up out of the sea at the command of prayer Ask of me things to come saith the Lord and concerning the works of my hands command ye me When we put forth our utmost strength in prayer and will as it were receive no nay from heaven our prayers must be like the Continual blowing of the silver Trumpets over the sacrifices for a memorial before the Lord Num 10.10 Like the watchmen on the walls of Jerusalem which never hold their peace day nor night Isaiah 62.6 7 64 7 are commanded not to keep silence nor to give him rest Nay God seems offended at another time that they did not lay hands upon him that they might not be consumed in their iniquities Such prayers are as it were a holy molestation to the throne of grace It 's said of the man that rose at midnight to give out three loaves to his friend he did it not for friendships sake but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 11.8 because he was impudent so importunately to trouble him at such a season as 12 a clock at night Our Lord applies the parable to instant prayers The like we find of the success of the widow with the unjust judg because she did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 18 5 vex and molest him with her sollicitations But of all the pattern of the woman of Canaan is most admirable Mat. 15 23 when the Disciples desired her to be dismist because she troubled them by crying after them and yet she persists May I say it reverently Christ delights in such a troublesom person Though as an Ancient observes by comparing both Evangelists that first (a) Mat. 15.22 she cried after Christ in the streets but our Lord taking (b) Mark 7.23 house she follows him thither and falls down at his feet but as yet (c) Mat. 15.23 Augustin de consensu Evangelist l. 2. p 447. Tom. 4 edit Bâ—â— 1569. Jam. 5. Rhet. Divin p. 353. he answered her not a word In eo silentio egressum fuisse Jesum de domo illa then our Lord going out of the house again she follows vvith stronger importunity and argues the mercy into her bosom and Christ ascribes it to the greatness of her faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as another terms it a laudable and praise-worthy immodesty as in the former case to knock so rudely at midnight is deemed no incivility at the gate of heaven This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Parisiensis reads it deprecatio justi assidua An assiduous prayer is the vvay to become an efficacious prayer It 's ill taken if not importunate Cold petitioners must have cool answers If the matter of prayer be right and the promise of God fervently urged thou art like to prevail like princely Israel that held the Angel by the Collar to speak with reverence and vvould not let him go untill he had blest him Gen. 32.26 v. 24. But 't was hot work most of the night even to break of day to shew that in some cases of extremity vve must hold out in prayers For our Lord in the next verse to the Text does not forbid the length of prayer for he himself upon occasion continues a vvhole night in prayer
afflict affront and troubles us and wo to them that a child of God upon a mature judgment names in prayer I find not that such a prayer in Scripture return'd empty Jacob in a great strait Deliver me from the hand of my brother Gen. 32.11 from the hand of Esau David in the ascent of Mount Olivet O Lord I pray thee turn the counsel of Ahithophel into foolishness 2 Sam 15.31 2 Chron. 20.10 Prayer twisted the rope for him at Giloh Thus Jehoshaphat in his prayer names Ammon Moab and Edom conspiring against him Thus Hezekiah spreads the railing letter before the Lord Isa 37.14 Psal 83.6 c. Act 4 27. Joseph l. 18. c. 9. Euseb Chron. l. 2. p. 159. Eph. 3.14 Luke 17.5 2 Cor. 12.8 and the Psalmist takes them all in a round Catalogue that consulted against Israel Thus the Church in her prayer names Herod-Antipas and Pontius Pilate whereof the first was sent into perpetual banishment and the latter slew himself It 's of great use in prayer to attend to some special case or single request with arguments and affections suitable For this cause says Paul I bow the knee Suppose a grace deficient in its strength Lord increase our faith or a temptation urgent For this I pray'd to the Lord thrice A great reason why we reap so little benefit by prayer because we rest too much in generals and if we have success 't is but dark that often we cannot tell what to make of the issues of prayer Besides to be particular in our petitions would keep the spirit much from wandring when we are intent upon a weighty case and the progress of the soul in grace would manifest its gradual success in prayer 6. Holy and humble appeals before the Lord in secret when the soul can submissively and thankfully expose it self to divine searching about some measures of holiness and grace wrought in the heart Psal 139.23 Tertal de orat p. 213. The soul cannot bide by the presence of God under flashings of defilement neque agnosci poterit à spiritu sancto spiritus inquinatus neither will the holy spirit own a defiled soul But when a person can humbly modestly and reverently say search me and try my reins and if there be any way of wickedness in me lead me in the everlasting way it vvill be the means of the ebullitions and boilings up of joyful affections and meek confidence at the footstool of grace especially in pleas of deliverance from wicked and proud enemies When David can plead in comparison with and in the case stated between his enemies and himself For I am holy Psal 86.2 14 17. It shews him a token for good or when we plead against the assaults of Satan can we be conscious that we have watcht and prayed against entring into temptation When in the main we can wash our hands in Innocency Psal 26 6. Psal 18.20.7.3 we may then comfortably compass God's altar about In case of opposition and injustice He rewarded me says David in the point of Saul according to my righteousness and the cleanness of my hands before him Or about the truth of the love that is in the heart to God Thou that knowest all things John 21.17 Neh. 14.14 22 Isa 38.3 Isa 26.8 says Peter knowest that I love thee As to zeal for the Worship and Ordinances of God so did Nehemiah As to the integrity of a well-spent life so did Hezekiah or if we cannot rise so high yet as the Church did The desire of our soul is to thy name and to the remembrance of thee Or lastly when we can unfeignedly plead the usefulness of a mercy intreated in order to the divine glory As when a minister or the Church of Christ for him prays for such gifts and graces Eph. 6.19 Col. 4 3. such knowledg and utterance that he may win souls to Christ and can appeal that it is his principal aim this is glorious 7. Pray for the spirit that ye may pray in and by the spirit Awaken the North and the South to blow upon thy garden that the spices thereof may flow forth Cant 4.16 Then thou mayest invite Christ Let my beloved come into his garden and eat his pleasant fruits that the soul may enjoy him and hold sweet communion with him All successful prayer is from the breathing of the spirit of God when he inspires and indites when he directs the heart as to matter and governs the tongue as to utteranee 1 Cor. 2.10 Rom. 8.27 Psal 147.18 Ezek. 47.1 Gerson T. 2. K. K. 4. 49. Zech. 12.10 God graciously hears the sighs of his own Spirit formed in us He sent forth his spirit and the waters flow That I may allude the waters of contrition flow upon the breathing of the spirit and the soul is as it were all afloat before the throne of grace when these living waters issue from under the threshold of the sanctuary Sequitur lachrymosa devotio flante spiritu sancto Devout tears drop down from the spirit's influences Melting supplications follow the infusions of grace by the spirit Then they shall mourn for piercing of Christ says the Prophet and be in bitterness as for a first-born like the mourning at the town of Hadadrimmon where Josiah was slain Then (a) 13.1 2 4 14.8 Isa 66.12 Rich. de Sâ—ult p. 321. in that day what inundations of mercy shall refresh the Church when the Lord will extend her peace like a river and the glory of the Gentiles like a flowing stream great things to the Church and gracious things to the soul Inter orationem suspiria cognoscit holy sighs in prayer give intelligence of great mercies to follow Nay to withstand powerfully all the wiles of Satan one means is Eph. 6.18 to consecrate every part of the spiritual armour by prayer in the Spirit 8. Apply special promises to special cases in prayer For God hath and will magnifie his word of promise above all his name Psal 138.2 John 12.28 when we are under the word of command for a duty we must seek for a word of promise and unite them in prayer When a promise of aid suits to the precept it renders prayer victorious and obedience pleasant when we come with God's own words into his presence when we take his words with us that he would take away all iniquity he 'll receive us graciously Hos 14 2. Gen. 32.9 1 Kings 8.24 Jacob urged that God had bid him return from his Country and kinred Solomon urges the word of promise to David Jehoshaphat urges the a 2 Chron. 20.8 9. word of promise to Solomon Daniel fills his mouth (b) Dan. 9.2 3 with the promise given to Jeremiah he reads and then applies it in prayer First search the Bible and look for a promise and when found open it before the Lord. Paul teaches us to take the (c) Heb. 13.5 6. promise given to
Joshua and then to say boldly the Lord is our helper c. For the special ground of the answer of prayer lies in the (d) Psal 50.15.65.24 performance of a promise Simeon lived upon a promise and (e) Luke 2.29 expired sweetly in the arms of a promise in the breathings of a prayer Sometimes the soul depends for an answer by vertue of the Covenant in general as of that (f) Gen. 17.7 I will be thy God sometimes by the great (g) Joh. 14.26 remembrancer draws water out of some (h) Isa 12.3 well of salvation but in both God's faithfulness is the soul's surety Hence it is that David in prayer does so often argue upon the veracity and truth of God and the Church in Micah is so confident that the (i) Mic. 7.20 mercy promised to Abraham and confirmed in truth to Jacob should be plentifully performed to his people Israel 9. Sober and serious resolutions before God in prayer the 119 Psalm is full of these (k) Psal 119.6 I will keep thy statutes (l) v. 32. I will run the way of thy commandments (m) v. 46. I will speak of thy testimonies before Kings (o) v. 106. I have sworn and will perform it that I will keep thy righteous judgments and other where (p) Psal 80.18 quicken us and we will call upon thy name and again (q) Psal 101.2 O when wilt thou come unto me I will walk within my house with a perfect heart Visit me with answers of mercy to prayer and then the soul makes holy stipulations and compacts of obedience to God Thus Jacob (r) Gen. 28.22 if God will be with me then shall the Lord be my God and resolves upon a house for God and reserving the tenth of all his estate to his service and worship where the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si if is not to be taken for a single conditional as if God should not bestow what he promised he should not be his God Rivet in loc p. 489. that were a great wickedness but 't is a rational particle or of order and time Because or since God is graciously pleased to promise I will acknowledg him to be the God whom I adore by erecting a Temple and paying tithes to maintain his worship But whatever it is that the soul in distress does offer to God in promise be not slack to perform Gen. 35.3 〈◊〉 â— 4 for many times answers of prayer mâ—y delay till we have performed our promises (a) Psal 96.13 19. David professes to pay what his lips had uttered in trouble for God had heard him If we break our words to God no wonder if we feel what the Lord threatned to Israel that they should know (b) Num. 14.34 his breach of promise 10. A waiting frame of spirit in prayer I waited patiently for the Lord he inclined to me and heard my cry Psal 40.1 Psal 38.15 Psal 123.2.130.6.143.8 Mich. 7.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I expected with expectation he walkt up and down in the gallery of prayer This is set forth by hope till God hear In thee O Lord do I hope thou wilt hear O Lord my God our eyes must wait upon the Lord our God till he have mercy upon us more than those which watch for the morning and persist praying cause us to hear thy loving kindness in the morning for in thee do we trust and say with Micah I will look unto the Lord I will wait for the God of my salvation my God will hear me Hoping expecting trusting living upon the promise and looking for an answer of peace as he said of prayer sagitta movetur post quietem sagittantis navis quiescentibus nautis Gerson When an archer shoots an arrow he looks after it with his glass to see how it hits the mark So says the soul I 'le attend and watch how my prayer flies towards the bosom of God and what messages return from heaven As the seaman when he has set sail goes to the helm and the compass and sits still and observes the Sun or the pole-stars and how the ship works and how the land-marks form themselves aright according to his chart So do you when you have been at prayer mark your ship how it makes the port and what rich goods are laden back again from heaven Most men lose their prayers in the mists and fogs of non-observation and thus we arrive at the second question 2. Quest How to discover and discern answers to secret prayer that the soul may be satisfied that it hath prevailed with God Let us now consider the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendition or reply to prayer in the text he will return it into your bosoms and as to this in general when the mercy sought for is speedily and particularly cast into your arms Psal 104.28.147.9 Like the irrational creatures in their natural cries seek their meat from God and gather what he gives them and are filled with good When God openly returns to his children there is no further dispute for the worst of men will acknowledg the divine bounty Acts 14.17 when he fills their hearts with food and gladness But when cases are a little dubious 1. Observ The frame and temper of thy spirit in prayer how the heart works and steers its course in several particulars 2 Cor. 1.17 1. A holy liberty of spirit is commonly an excellent sign of answers a copious spirit of fluentness to pour out requests as out of a fountain As God shuts up opportunities so he shuts up hearts when he is not inclined to hear The heart 's sometimes lockt up that it cannot pray or if it does and will press on it finds a straitness as if the Lord had spoken as once to Moses Speak no more to me of this matter Deut. 3.26 Ezek. 14.14 7.2 7 11. or as God spake to Ezekiel though Noah Daniel and Job should intreat for a Nation when the time of a land is come there is no salvation but for their own souls When God intends to take away near relations or any of his Saints unto himself many times neither the Church of God nor dear friends have either apt seasons or hearts to enlarge The bow of prayer does not abide in strength God took away gracious Josiah suddenly 2 Chron. 35.25 the Church had time to write a book of Lamentations and to make it an ordinance in Israel but no time for deprecation of the divine displeasure in it but in Hezekiah's case there was both a season and a heart enlarged in prayer and the prophet crying for a sign of the mercy Holy James might be quickly dispatcht by the sword of Herod-Agrippa 2 Kings 20.11 Act. 12.2 12. but the Church had time for supplication in behalf of Peter When the Lord is pleased graciously to grant space of time and enlargement of heart 't is a notable
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
in your houses upon earth Psal 6.5 For in death there is no remembrance of thee in the grave who shall give thee thanks Isa 38.18 For the grave cannot praise thee death cannot celebrate thee they that go down into the pit cannot hope for thy truth 3. Pro re familiari 3. For earthly riches possessions and goods Mat. 23.14 These cannot serve God but with these men might serve and honour God by laying them out when and as God commands Prov. 3.9 4. For our weak and frail body in which our souls do dwell in a state of sin and imperfection 2 Cor. 5.1 4. Pro corpore naturali This house must serve the Lord though the Soul be the principal part which God requires Rom. 12.1 5. For the state and place and glory of the blessed 5. Pro sede seu statu beatorum Reliquorum sententiae spem afferunt si te fortè hoc d lectat posse animos cum è coâ—poribus excesserint in coelum qu si in domicilium suum pervenire Cicero Tusc Quest And blessed are they that are in this house for sure I am they in this house are still praising God loving him and delighting in him 2 Cor. 5.1 an house not made with hands eternal in the heavens This is called an house 1. Because there the Saints do dwell with God as children in their father's house 2. Because there they have clear distinct knowledg of and perfect love to God their Father 3. Because there they are safe from all their enemies and from all dangers as houses are our castles of defence 4. Because there all God's children shall be gathered together and called home and live in love for ever 5. Because of the excellent beauty of that state and place as houses of Kings and Nobles are set forth with rich and costly furniture what is that then of the King of Kings the place of the glorious God! 6. For persons belonging to the house or family And thus it is taken either (1) Deo adorando venerando adoravit veneratus est religioâ—è coluit More generally for a People or whole Nation 6. Pro domesticis Ezek. 2.3 the children of Israel are called a rebellious nation ver 5. a rebellious house Ezek. 3.1 Speak to the house of Israel ver 4. go get thee to the house of Israel ver 7. but the house of Israel will not hearken for all the house of Israel are impudent and hard-hearted or (2) Homini operando vel opera officiis subjectus fuit More strictly for a stock or tribe So the house of Benjamin is taken for the tribe of Benjamin 2 Sam. 3.19 Or (3) Terrae lâ—borande arando sementem praeparande aravit coluit exercuit Schind Lexic Pentag Most strictly for an houshold or persons living together in one proper house The whole people of the Jews did consist of several Tribes a tribe of several Families a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serviit Deo homini terrae a family of several housholds an houshold of several persons Josh 7.14 In the morning therefore ye shall be brought according to your tribes and it shall be that the tribe which the Lord taketh shall come according to the families thereof and the family which the Lord shall take shall come by housholds and the houshold which the Lord shall take shall come man by man In this place I take it strictly for an houshold properly at least necessarily included of which more in the first Argument to prove the Question before us Will serve the Lord The original word is used concerning God concerning Men concerning the Earth The first is only to our present purpose and signifieth the Religious worship which we ow to God Deut. 6.13 Thou shalt fear the Lord thy God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and him shalt thou serve Psal 2.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serve the Lord with fear Of this more also in the first Argument to the Question which I am limited to which is well enough grounded upon the Text as will appear in the proof drawn from it The Question is this How might the duty of daily Family Prayer be best managed to the spiritual benefit of every one in the Family For the more distinct proceeding in this Question I shall inquire after these five things 1. Q. How it will appear or be proved that it is a duty incumbent upon proper Families jointly to pray to God 2. Q. Whether it be the duty of proper Families or those that live together in one house under the government of the Master of the Family to pray daily to God together or what are the reasons for the daily performing of it 3. Q. How these daily Family Prayers should be so performed and managed that every one in the Family might be benefited thereby 4. Q. With what Arguments Masters of Families might be urged and they press their own hearts withall to a conscientious serious and constant performance of Family Prayer 5. Q. What are the common pleas and excuses ordinarily alledged to stop the mouth of Conscience or to shift off the guilt from themselves in the neglect of it and how they may be made appear to be frivolous and vain In the first I shall speak of the duty it self In the second of the time and frequency of it In the third to the manner of it In the fourth to the motives to it In the last to the Objections against it Question First Q. 1 Whether it be the duty of proper Families or Housholds to pray to God together Aff. Argument 1. That it is the duty of those that live together under the government of the Master of the Family to pray together will appear and be proved from this chapter whereof the Text is a part by making good these four propositions 1. That by Joshua his house is meant or at least necessarily included Joshua his houshold or proper family 2. That serving of God taken generally as here it is doth comprehend and include prayer as one way whereby Joshua and his house together would serve the Lord. 3. That Joshua made this resolution as he was guided by the Holy Ghost 4. That Joshua in the name of God and by Authority received from him doth exhort all the Families of Israel to do the same in their houses which he doth promise and resolve for himself and his house and this upon moral grounds and reasons for which all Families are obliged to do the like Proposition 1. By Joshua 's house is meant or at least included 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Instrumento veteri non simpliciter pro aedificio capitur sed pro ipsa familia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continens pro contento Pro quaque familia nempe mi ore in una domo degente Pisc t. in loc Domus patris pro domo in qua est pâ—terfamilias Oleaster Mariana his houshold or proper family That this
is a frequent acceptation of the original words translated house in the Scripture for a proper family consult these places Gen. 7.1 Come thou and all thy house into the Ark Gen. 18.19 and 30.30 and 31.41 Exod. 12.3 A Lamb for an house ver 4. and if the houshold Hebrew house be too little for the Lamb ver 21. take ye a Lamb according to your families and kill the Passeover It was said an house before now families 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to your families both house and family here are taken strictly and properly for the Passeover was to be eaten in every houshold if there were ten persons in it for according to some there were never less then ten in number nor more then twenty * Joseph de bell Jud. l. 7. c. 17. Prout numerosa fuerit familia ita sibi magnam v l parvam familiam ad junget Vatab. in loc Eodem modo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instrumento novo at the eating of one Lamb at the Passeover if the houshold were too little for the Lamb they were to take the next neighbours in according to the number of persons and the blood of the Lamb was to be sticken on the two side-posts and upon the upper door post of the houses where they did eat it which was for a token upon such several houses that they should not be destroyed Deut. 11.6 and swallowed them up and their housholds In the Hebrew their houses 1 Sam. 1.21 and 2.36 2 Kings 10.21 Psal 101.2 7. So in the New Testament Luke 19.9 John 4.53 Acts 10.2 and 11.14 and 16.15 31 34. and 18.8 1 Cor. 1.16 Phil. 4.22 2 Tim. 1.16 and 4.19 Tit. 1.11 Heb. 11.7 1 Tim. 3.4 ruling well his own house i. e. Wife Children and Servants By which it is manifest that frequently by house is understood the persons dwelling together in one house constituting one particular proper family And it must be taken in a limited sense in the Text as distinguished from all the rest of the families of all the people of Israel for to all the rest Joshua doth declare That though they all should forsake the Lord yet he and his houshold would serve the Lord and if any would extend it beyond his own proper family to his kinred yet his own house and family strictly taken cannot with any colour of reason be excluded for can it be imagined that Joshua should be so zealously resolute that his tribe or kinred should worship God and yet take no care of those that were nearest to him in his own house or proper family or would this be suitable to the spirit of a man so holy wise and zealous as Joshua was so to do Proposition 2. 2. Graeci Interpretos indifferenter hoc verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verterunt modò verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 modò verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serving of God comprehendeth and includeth under it praying unto God This being put for the whole worship of God prayer that is a most eminent part thereof cannot be excluded That serving God is so comprehensive as to take in the whole worship of God these Scriptures make manifest Exod. 3.12 and 4.23 and 7.16 and 8.1 20. and 9.1 13. and 10.3 7 8 11 24.26 and 12.31 Deut. 6.13 and 10.10.20 and 13.14 and 28.47 1 Sam. 7.3 and 12.10 Psal 2. â— 1. Jer. 30.9 Mat. 4.10 and 6.24 Luke 1.74 and 2.37 and 4.8 Acts 7.7 and 26.7 and 27.23 Rom. 14.18 1 Thess 1.9 2. Tim. 1.3 Precatio omnium fermè bonorùm operum Complexuâ— quidam est compendium namâ— in ea se exerit cordis fides agnitio timor amor fidu cia in deum omnium hominis virium quies cessatio ab omni alia occupaâ—tione Sic Legitima dile ctis nostrae proximi salutis per omnes ferè virtutum classes piis precibus exercetur imò totius doctrinae theologicae in oratione praxis est Croc. Syntag. de precat The Septuagint translate the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I and my house will worship the Lord. So it is translated Phil. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which worship God in the Spirit Calling upon God is such an eminent part of worship and such a principal way of serving the Lord that it is frequently put for the whole worship of God according to these Scriptures Gen. 4.26 and 12.7 8. and 13.4 and 21.33 and 26.25 Psal 79.6 Isa 43.22 Jer. 10.25 Joel 2.32 Math. 21.13 Acts 2.21 and 9.14 21. Rom. 10.12 13 14. 1 Cor. 1.2 â— Tim. 2.22 Can prayer then be excluded can any be said to be devoted to the service of God in general that never call upon God or pray unto him can a particular person be accounted a servant of God that never prayeth to thim or can a family as such be said to serve the Lord that as such doth not call upon him Are God's Servants prayerless Servants or are not such more worthy of the name of Atheists since they are described by not calling upon the name of the Lord Psal 14.4 Proposition 3. 3. Superstitio est quà Deo cultus indebitus exhibetur Ames Med. Cultus ab hominibus extra Dei revelationem pro arbitrio confictus uno nomine appellatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qua non honoratur Deus neque obedientiae habet rationem quae esse non potest ubi mandatum non est Wind. Theolog lib. 2. Joshua being guided by the Spirit of God doth thus resolve and promise That he and his house would serve the Lord. Was this good or evil that he declareth he and his would do was he bound to do it or was he not was this cultus Deo indebitus worship not due to God If it were due upon moral reasons then upon the same reasons it is due from other families as well as it was from his if not it was but Joshua's Superstition to serve God in his house but was he ever blamed for Superstition in this thing Was it obedience to God that Joshua served God in his house If it was it must be founded upon some Law and it must be conformity to some Rule for what is no way commanded by God though done cannot be obedience to him Besides this add that in his preface to his Speech of which the Text is a part he declares that what he said to them he had it from the Lord ver 2. Proposition 4. Joshua in the name of God and by Authority from him 4. Suo familiae suae exemplo ad perseverantiam in vero cultu hortatur Par in loc Interea ut puderem ipsis ineutiat se in Dei cultu cum domo sua perseveraturum testatur Calv. in loc Efficacissimunt argumentum erat exemplum Imperatoris praesertim pâ—udentissimi sanctissimi foelicâ—ssimis exemplum hic proponitur gubernandae familiae nostrae Masius in loc exhorteth all the rest
of the Families of Israel to the same duties which he promised and resolved upon before them all that is that they in their houses should serve the Lord. That his Exhortation was in the name of God and by Authority from him is evident for he protesteth that he was to say the Lords words to them ver 2. Thus saith the Lord God of Israel That he exhorted them in the name of the Lord to serve God with their families is also manifest Doth he engage that he will serve the Lord So he exhorteth them to do also ver 14. Now therefore fear ye the Lord and serve him in sincerity and truth And again Serve ye the Lord the matter of the duty then is the same expressed in the same words That this exhortation of serving the Lord reached to their families also is apparent from the Argument that he useth to enforce it namely his own example in his house else the strength and reason of it would be lost Would you have it run thus When I do so earnestly perswade counsel and command you to serve the Lord I would not have you to understand me as if this reached to your houses and proper families that ye should there set up conjunct religious duties but I and my house will serve the Lord would not this destroy the very sense and strength of his reasoning But if you take it on the contrary When I perswade you and command you in the name of God to serve him I would have you understand that my meaning is that both you and your houses should be engaged conjunctly to serve God and I exhort you to no more then what I do declare before you all that I will do in my house And so the sense is goo◠〈◊〉 argument strong to move them to it when he dot◠〈…〉 to the * A Lare incipe i. e. à domesticis ac familiaribus initium sumito rectè dicitur in magistratus alienae viâ—ae censores quorum oâ—â—icium est ut in primis suos suorúmque vitam corrigant Erasm Adag Proverb Begin at home and by his own â—â—â—mple influence them into the same practice it being an effectual way to back an exhortation by ones own example doing what we perswade others to do Sic agitur censura sic exempla parantur Cum judex alios quod monet ipse facit Ovid. Fast lib. 6. In his resolution he doth not only shew his zeal in glorifying God by doing him faithful service though all others should forsake him But also and chiefly like a prudent Governour draweth them on to imitate him Beneficioruâ—â— praedictorum commemorationis scopus est ut osten lat extrenae ingratitudinis esse pro tot tantÃsque heneficiis non vicissim Deum colere s qui. Par. in loc of whom they had justly so great an opinion for his vvisdom and piety Eng. Annot. The sum of all this affordeth this Argument for Family Prayer Arg. 1. If Joshua guided by the Spirit of God and upon moral grounds and reasons did promise and resolve that he and his house vvould jointly serve the Lord vvhich includeth prayer also and doth upon the same moral grounds and reasons and in the name of God exhort and command all the Heads and the Governours in Israel and all the people to do the same in their Houses then the same moral grounds and reasons still continuing it is the Duty of all Families jointly to serve the Lord including prayer also But all the parts of the Antecedent are true Therefore it is the Duty of all Families jointly to serve the Lord including prayer also Argument 2. Quod si homines ab injuria poena non natura arcere debet quaenam solicitude vexaret impios sublato suppliciâ—rum metu Quod si poena si metus supplicii non ipsa turpitudo deterres ab injuriosa facinero aque vita nemo est injustus ac incâ—uâ—i potiùs hubendi sunt improbi tum autem qui non ipso honesto movesimus â—eâ—oni viri aliquâ atque fructu callidi sumus non boni Nam quid faciet is homo in tenebris qui nihil timet nisi testem judicem quid in deserto loco nactus quem multo auro spoliare possit imbecillum atque solum Si negabit se illi vitam erepturum aurum ablaturum nunquam ob eam causam negabit quòd id natura turpe judicet sed quod meinat ne emanet id est ne malum habeat O rem dignam in qua non modò docti vetùm etiam agrestes crubescant Cicero de Leg. lib. 1. The Second Topick or Head from whence Family Prayer might be proved to be our duty shall be taken from the Law of Nature In this I shall proceed also by laying down several Propositions by which as by so many steps we might come up to the Argument that will determine it 1. Proposition Man being made by God a rational creature and a voluntary Agent is obliged to take God for his Governour and Ruler the actual existence of a Creature doth necessarily and immediately infer his relation to a Creator as the being of a Son doth the relation of a Father actual creation is the fundamentum or ground of this relation and as it is an absurdity in nature that a Son should be a Son having his being by his Parents under God and should not be obliged to be thankful to them to 〈…〉 them love them and obey them so it is much more absurd that man 〈…〉 a rational being from God and not be obliged to take him for his Goveâ—â—â—â—â— by how much God is greater then our Parents and the first cause of our being And this man is obliged unto antecedently to his own consent yea though he should never consent unto it as a Son is bound to obey his Parents though he should never consent thereto Though to take God for our Ruler in order to salvation our own consent is necessary for God saveth no man against his will nor without his own consent but by his powerful Spirit maketh them willingly consent but as our consent was not necessary nor possible to our own creation so it is not necessary to our obligation and subjection unto God yet if man doth not consent to take God for his Governour he is a Rebel against his Maker and though he do it not he stands bound to do it else obedience to God were not man's duty nor disobedience his sin and then man might act as he list and do what he please and never have any accusation from his own Conscience nor reason to be ashamed of nor afraid of any thing he doth if he can by policy or power escape punishment from men and if they should come to any harm by what they do it would be rather for their silliness and unwariness then for their wickedness or if they do good moved thereunto by their own profit and not by obligation of
appointed this Society only for the mutual comfort of the Members thereof or of the whole and not also for his own glory Patres secundum haec temporalia bona filiorum sortem à servorum conditione distinguerent ad Deum autem colendum omnibus domus suae membris pari dilectione consulerent qued naturalis ordo ita praescripsit ut nomen patrum-familias hinc exortum sit Qui autem veri patres-familias sunt omnibus in f milia sua tanquam filiis ad colendum promerendum Deum consulant Aug. de Civit. Dei lib. 9. cap. 16. even from the whole and doth that houshold Society as such live to God's glory that do not as such serve him and pray unto him Hath God given authority to the one to command and rule and the other a a charge to obey only in reference to worldly things and not at all to spiritual only in things pertaining to the world and in nothing to things pertaining to God Can the comfort of the Creature be God's ultimate end no it is his own glory Is one by authority from God and order of Nature Pater-familiâs the Master of the Family so called in reference to his Servants as well as to his Children because of the care he should take of the Souls of Servants and of their worshipping God with him as vvell as of his Children and should he not improve this power that God hath given him over them all for God and the welfare of all their Souls in calling them jointly to vvorship God and pray unto him Let Reason and Religion judg Proposition 2. God is the OWNER of our Families as such therefore as such they should pray unto him God being our absolute OWNER and Proprietor not only ratione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentiae suae by reason of the supereminency of his Nature sed etiam jure creationis giving us our being and all vve have We our selves and all that is Ours We and Ours being more His than our Own are unquestionably bound to lay out our selves for God vvherein vve might be most useful for our OWNERS interest and glory Besides the title of Creation God is the OWNER of our Families by right of conservation and redemption For hath God a right to and propriety in the persons in a Family or the particular Members of it and not of the vvhole Whose are your Families if not God's OWN Will you disclaim God as your OWNER If you should yet in some sense you are HIS still though not by resignation and wholly devoting of your selves to him Whose vvould you have your Families to be God's OWN or the Devil 's OWN Hath the Devil any title to your Families and shall your Families serve the Devil that hath no title to you neither of Creation Preservation or Redemption and vvill you not serve God that by all this hath a title to you and an absolute full propriety in you If you will say your Families are the Devils then serve him but if you say they are God's then serve him Or will you say we are Gods but we will serve the Devil If you do not say so yet if you do so is it not as bad Why are you not ashamed to do that that you are ashamed to speak out and tell the world what you do Speak then in the fear of God If your Families as such be God's own is it not reasonable that as such you should serve him and pray unto him for do not you expect honour and obedience from your Children because they be your own and work and labour and service from your own Servants because they be your own and whatever you are OWNERS of would you not have it for your Use and will you require these things from yours because they are yours and shall not God require service from His and if he do shall he not have it especially when God's title of Propriety in you is infinitely greater than any title you have to any thing you have or call your own Take heed lest your demands and expectations from yours be not a condemnation of your selves in denying that to God which is his due from you because you are his Proposition 3. God is the Master and Governour of your Families therefore as such they should serve him in praying to him If he be your OWNER he is your Ruler too and doth he not give you Laws to walk by and obey not only as you are particular persons but as you are a combined Society Eph. 5.25 to the end and 6.1 to v. 10. Col. 3.19 to the end and 4.1 Is God then the Master of your Family as such and should not then your Family as such serve him Do not Subjects as such ow obedience to their Governours Mal. 1.6 A Son honoureth his Father and a Servant his Master if I then be a Father where is mine honour and if I be a Master where is my fear Where indeed Not in prayerless ungodly Families 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anton l. 1. Sect. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem Proposition 4. God is the Benefactor of your Families as such therefore as such they should serve God in praying to him and praising of him God doth not do you good and give you mercies only as individual persons but also as a conjunct Society Is not the continuance of the Master of the Family not only a mercy to himself but to the whole Family also if he be not he is not over good Is not the continuance of the Mother Children Servants in life health and being a mercy to the Family that you have an house to dwell together and food to eat together do not you call these Family-mercies and do not these call aloud in your ears and to your consciences to give praises to your bountiful Benefactor together and to pray together for the continuance of these and the grant of more as you shall need them It would be endless to declare how many ways God is a Benefactor to your Families conjunctly and you are shameless if you do not conjunctly praise him for his bounty Such an house is rather a stye for Swine than a dwelling house for rational Creatures May not God call out to such prayerless Families as to them Jer. 2. 31. O generation see ye the word of the Lord Have I been a wilderness to Israel a land of darkness Wherefore say my people we are Lords we will come no more unto thee Hath God been forgetful of you Speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem ibid. ye ungodly prayerless Families Hath God been forgetful of you No every morsel of bread you eat tells you God doth not forget you every time you see your Table spread and food set on you see God doth not forget you Why then saith God Will not this Family come at ME when you have food to put into your Childrens mouths that they do not cry for bread and you constrained to
say I would my poor hungry child I would but I have it not Why then will you not come at me live together and eat together at my cost and care and charge and yet be whole months and never come at Me and that your children have reason raiment limbs not born blind nor of a monstrous birth which things Heathens have been affected with and a thousand ways besides have I done you good may God say Why then will you live whole years together and never together come at me Have you found one more able or more willing to do you good that you never can Why then are you so unthankful as not to come at me After the like manner the Lord expostulates with his People to whom he had been a bountiful Benefactor and yet they answered not his bounty nor served him their Benefactor for which he calls to the Heavens to be astonished and the Earth to be horribly afraid Jer. 2.5 Thus saith the Lord Mercies do engage to duties We should have him for our God for ever and serve him that always doth us good So the Poet. O Melibaec Deuo. nobis haec otia fecit Namque erit ille mihi semper Deus illius aram Saepe tener nostris ab ovilibus imbuet agnus Virg. Eclog. 1. Officia etiam saerae sentiunt nec ullum tam immansuetum animal est quod non cura mitiget in amorem sui vertat Leonum ora à magistris impunè tractantur Eliphantorum feritatem usque in servile obsequium demeretur cibus adeo etiam quae extra intellectum atque aestimationem bemeficii sunt posita assiduitas tamen meriti pertinacis evincit Ingratus est adversus unum beneficium adversus alterum non erit Duorum obliru est tertium etiam corum quae excideruâ—t memoriam reducet Qui instat onerat priora sequentibus etiam ex duto Immemori pectore gratiam extundat Nâ—o audebit adversus multa ocuâ—câ— allollere Senec. de benef c. 3. what iniquity have your Fathers found in me that they are gone far from me 6. Neither said they where is the Lord that brought us up out of the land of Egypt Should such a people forsake such a God and go far from him that did them so much good yet they did ver 13. Be astonished at this oh ye heavens You see when God is a Benefactor to a People and there is the same reason for Families and they do not serve him what monstrous wickedness it is God hath kept you all safe in the night and yet in the morning you do not say Where is the Lord that did preserve us come ô come Let us give joint praises to him God hath done you and your Families good so many years and yet you do not say where is the Lord that hath done such great things for us come let us acknowledg his mercy together God hath carried you through affliction and sickness in the Family the Plague hath been in the house and yet you live the Small pox and burning Feavors have been in your houses and yet you are alive your conjugal companion hath been sick and recovered children nigh to death and yet restored and for all this you do not say Where is the Lord that kept us from the Grave and saved us from the Pit that we are not rotten among the dead and yet you do not pray to nor pra se this your wonderful Benefactor together Let the very walls within which these ungrateful wretches live be astonished at this Let the very beams and pillars of their houses tremble and let the very girders of the floors on which they tread and walk be horribly afraid that such as dwell in such an House together go to bed before they go to Prayer together Let the earth be amazed that the Families which the Lord doth nourish and maintain are rebellious and unthankful Being worse than the very Ox that knoweth his Owner and of less understanding than the very Ass Isa 1.2 3. There is such validity in the consequence from God's being our Benefactor to our duty to him in serving of him that Joshua builds his exhortation to the Heads and People of Israel to fear and worship God upon this very foundation as appeareth plainly to any that read the Chapter where the Text lieth From what hath been said I reason in this manner 3. Arg. If God be the Founder Owner Governour and Benefactor of Families as such then Families as such are jointly to worship God and pray unto him This cannot be denied But God is the Founder Owner Governour and Benefactor of Families as such Neither can this be denied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot Moral Nunc adhibe puro Pectore verba puer nunc te melioribus affer Quo semel est imbuta recensâ— servabit odorem Testa diu Horat. Ep. l. 12. adeo in teneris consuescere mulâ—um est Virg Geor. l. 2. Therefore Families as such are jointly to worship God and pray unto him Argument 4. Masters of Families ought to read the Scripture to their Families teach and instruct their Children and Servants in the matters and doctrines of Salvation therefore they are to pray in and with their Families No man that will not deny the Scripture can deny the unquestionable duty of reading the Scripture in our houses Governours of Families teaching and instructing them out of the Word of God Amongst a multitude of express Scriptures look into these Exod. 12.26 And it shall come to pass when your Children shall say unto you what mean you by this service 27. Ye shall say it is the Sacrifice of the Lord 's Passeover who passed over the houses of the Children of Israel in Egypt when he smote the Egyptians and delivered our houses And there is as much reason that Christian Parents should explain to their Children the Sacraments of the New Testament to instruct them in the nature use and ends of Baptism and the Lord's Supper Deut. 6.6 And these words which I command thee this day shall be in thine heart 7. v. And thou shalt teach * Crebris admonitionum quasi ictibus haec mea praecepta infiges optabis sicut repetitis mallei ictibus fâ—rram aptatur Lud. de Dieu Et dentabis ea i. e. inter dentes versabis assidue lo queris vel dentibus mandes praemansa in os ingeres filiis tuis Malvend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whet or sharpen them diligently to thy children and shalt talk of them when thou sittest in thy house and when thou walkest in the way and when thou liest down and when thou risest up i. e. morning and evening Deut. 11.18 19. Ephes 6.4 And ye Fathers provoke not your Children to wrath but bring them up in the nurture and admonition of the Lord. And God was pleased with this in Abraham Gen. 18.19 For I know him that he will command his children and his houshold after him and they
shall keep the way of the Lord. This then is undeniable if the Word is to be believed received as our Rule and obedience to be yielded thereunto And the Heathens taught a necessity of instructing youth betimes The reason of this consequence from Family reading and instructions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin dialog cum Tryph 173. Scriptura sacra est 1 DEI cathedra ex qua ad nos loquitur 2 Dei Schola in qua nos erudit informat 3 Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritualis rerum medicarum officina 4 Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 armamentarium in quo â—unit armat nos contra omnis generis hostes 5 Dei manus qua nos per semitas fidei justitiae ducit ad vitam aeternam Gerhar loc com Tom. 1. p. 141. to Family praying is evident we need to beg of God the illumination of his Spirit the opening of the eyes of every one in the Family the blessing of God upon our endeavours without which it will be to no saving benefit and vvill be more manifest if vve consider and lay together these things following First Whose Word it is that is to be read in the Family together the Word of the eternal blessed glorious God And doth this call for and require preceding Prayer no more than if you were to read the Book of some mortal man The Word of God is that out of which God speaketh to us it is that by which he doth instruct us and inform us in the highest and weightiest concernments of our Souls it is that from which we must fetch remedies for the cure of our spiritual maladies it is that from whence we must have weapons of defence against our spiritual enemies that do assault our Souls and be directed in the paths of life and is not Prayer together needful then that God would prepare all their hearts to receive and obey what shall be read to them of the mind of God Is all the Family so serious and so sensible of the Glory Holiness and Majesty of that God that speaketh to them in his Word that Prayer is not needful that they may be so And if it be needful should it not first be done And when it hath been read and the threatnings commands and promises of the glorious God been heard and your sins discovered and God's wrath against them and duties enjoined and precious priviledges opened and promises of a faithful God both great and precious promises made to such as do repent believe and turn to God with all their hearts unfeignedly have you not all need together to fall down upon your knees to beg and cry and call to God for pardon of those sins that by this Word you are convinced you are guilty of and to lament them before the Lord and that when your duty is discovered you might have all hearts to practise and obey and that you might unfeignedly repent and turn to God that so you may apply those promises to your selves and be partaker of those priviledges From this then there is great reason when you read together you should also pray together Scripturis sacris incumbat Christianus fidelis ibi inveniet condigna fidei spectacula spectabit mundum in delictis suis Piocum praemia Impiorum supplicia religione superatas feras in mansuetudinem câ—nversas intuâ—bitur animas ab ipsa morte revocatas in his omnibus jam majus videbit spectaculum diabolum illum qui totum triumpharet mundum sub pedibus Christi jacentem quà m hoc decorum spectaculum fratres quam jucundum quam necessarium Cyprian 416. Secondly Consider what great and deep mysterious things are contained in the Word of God which you are to read together and there vvill appear a necessity of praying together also Is there not in this Word the Doctrine concerning God how he might be known loved obeyed worshipped and delighted in concerning Christ God-man a mystery that the Angels wonder at and no man fully understands or can express and fully unfold concerning the Offices of Christ Prophet Priest and King the example and the life of Christ the miracles of Christ the temptations of Christ the sufferings of Christ his death the victories of Christ the Resurrection Ascension and Intercession of Christ and his coming to Judgment Is there not in the Scripture the Doctrine of the Trinity of the misery of man by sin and his remedy by Christ of the Covenant of Grace the Conditions of this Covenant and the Seals thereof the many precious glorious priviledges that we have by Christ reconciliation with God justification sanctification and adoption the several graces to be got and duties to be done and of mens everlasting state in Heaven or Hell are these and such like contained in the Word of God that you ought to read daily in your houses and yet do not you see the need of Prayer before and after your reading of it Weigh them well and you will Thirdly Consider how much all the Family are concerned to know and understand these things so necessary to Salvation If they are ignorant of them they are undone If they know not God how shall they love him Invisa possunt amari incognita nequaquam Things unseen may be loved but things unknown cannot We might love an unseen God and an unseen Christ 1 Pet. 1.8 But not an unknown God If they in your Family know not Christ how shall they believe on him and yet they must perish and be damned if they do not They must for ever lose God and Christ and Heaven and their Souls if they do not repent believe and be converted and yet when that Book is read Petit se doceri divinitus ut doctrinam rectè intelligat ex antithesi verò monet omnium hominum mentes esse coecas nec intelligere doctrinam quamdiu non illuminantur à Spiritu sancto monet igiâ—ur quasi velamen esse obductum oculis nostrae mentis vel volumen legis seu doctrinae clausum convolutum esse ut legi intelligi non possit nisi spiritu detrahente velamen oculis nostris evolvente volumen ut oculis nostris subjiciatur ideóque assiduè petendum esse significat ut hic dâ—ctor mittatur in corda nostra qui ea illuminet sapientia coelesti imbuat Moller in Psal 119.18 by which they should understand the nature of true saving Grace is not Prayer needful especially when many have the Bible and read it yet do not understand the things that do concern their peace Fourthly Consider further The blindness of their minds and their inability without the teachings of God's Spirit to know and understand these things and yet is not Prayer needful Fifthly Consider yet further The backwardness of their hearts to hearken to these weighty necessary truths of God and their unwillingness naturally to learn shews Prayer to be necessary that God would make them able
conjunct Prayer of a domestick combination which is concerning Isaac Gen. 25.21 We read it And Isaac entreated the Lord for his Wife Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two words especially make for our purpose Ea praesente unà cum illa Junius Simul cum uxore cum qua communicabat preces Fagi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orare quidem significat sed non simpliciter quia assiduitatem importunitatem simul connotat precum multiplicationem Res convenit non enim dubium est tam longo tempore Isaacum saepiâ—â—s interpellasse Deum fretum spe promissionum Rivet in loc That vvhich is translated for his Wife might be read with his Wife in the presence of his Wife being vvith him and joining with him in this duty He prayed for and before his Wife it was then conjunct Prayer Isaac praying with his Wife The other vvord translated entreated signifieth to multiply powerful words in Prayer to pour out vvords in abundance and denoteth 1. The multiplying of his Prayers it was not only once but frequently that he pray'd with his Wife 2. The earnestness of his Prayer 3. The continuance and their perseverance therein till they had the mercy prayed for as follows and the Lord was entreated of him Isaac had been married near twenty years with Rebekah and so long without a child so that it seems they had been exercised in this duty for many years upon this account that Rebekah had no child for so long time for which they did unanimously and constantly offer up prayers to God and if they prayed together for issue should not you for the favour of God pardon of sin interest in Christ and eternal life By all you see that there was Family conjunct worship and praying to God by God's command and appointment and approved by God's acceptance of it Now let any one shew where God hath taken off this obligation if God hath any where said though I did appoint Adam to worship me in his Family and did accept of Abel 's offering that did as I commanded and did hear Isaac praying together with his wife yet now I will be prayed to in Families no more shew it if you can What book chapter and verse is it Obj. Will you say that the reason of their worshipping God in their Families at first was because there was no other to worship him with but when men did multiply and there were publick Assemblies men were not bound to do it Ans 1 Shew that Which is the Text that tells you that God's instituting of Publick Worship hath disobliged men from praying to God in their Families Ans 2 When men were multiplied Godly men did serve God in their Families Abraham did and Isaac did and Job did and Joshua did and Cornelius did Did they do it and were they not bound to do it What will you make of all the Worship and Prayers which these did give and offer up to God in their Houses If there was no obligation upon them they had not sinned if they had omitted it and it was no obedience when they did so Will you say either of these What! Were they Works of Supererogation No surely But when Aaron 's Priesthood was instituted Object then the obligation on Families ceased and after that the Israelites did not pray in their Houses Why will you speak without Book Shew me this either Answ I have proved an obligation by God's institution shew me where it is nulled and made void even after the Aaronical Priesthood was instituted But I say they did pray in their houses after this for after the institution of Aaron's Priesthood the Israelites celebrated the Passeover in their own Houses and that was not done without Prayer For though after the Priesthood was setled the Priests killed the Lamb yet after the Lamb was killed the Master of the house caused it to be brought back to his own house and did eat it with his Family Luke 22.7 8.9 10. And the Cup that was used at the Passeover whether it were Sacramental or no is controverted was blessed by the Master of the Family Weemes so that there was Prayer and Praise attending this celebration in their Houses conjunctly after the Priesthood was setled in which service they had also the expâ—ication of it why they kept it what was the meaning of the bitter herbs and why eaten with unleavened bread done in form of Catechizing Godw. Jew Antiq and in their Feasts the Master of the House prayed before and after after he gave thanks 1 For their present food 2 For their deliverance from Egyptian bondage 3 For the Covenant of Circumcision 4 For the Law given by the ministry of Moses then he prayed that God would have mercy 1 On his People Israel 2 On his own City Jerusalem 3 On Sion the Tabernacle of his Glory 4 On the Kingdom of the House of David his anointed 5 That he would send Elias the Prophet 6 That he would make them worthy of the days of the Messiah and of the life of the World to come Do you not call this conjunct Prayer and Praise thus done by the Master of the Family May we not now with confidence of the truth from all under this last Topick or Head of Argument frame this manner of reasoning Arg. 6. If serving of God and praying conjunctly to him in proper Families was commanded and appointed by God and never yet revoked then it is the duty of proper Families so to do But serving of God and praying to him conjunctly in proper Families was commanded and appointed by God and never yet revoked Therefore it is the duty of proper Families so to do Pareus Deorum cultor infrequem Insanientis dum sapientiae Consultus erro nunc retrorsum vela dare atque iterare cursus cogor relictos Horat. lib. 1. Od. 34. So much for the first Question Question Second Whether it be the duty of Families jointly to pray to God daily Aff. Some that are convinced that Family Prayer is a duty vvill sometimes practice it and yet but seldom some upon the Lord's Day and yet but once then in the Evening and that serves for all the week till the evening of the Lord's day next doth come Others pray once a day through the week but omit it in the morning when yet the very same reasons which should move them to do it at all should be cogent for more frequent performance of it and are so Though it be not determined expresly in the Scripture that Christian Families should pray together morning and evening every day yet in the general it is required that we should continue in Prayer Col. 4.2 which seems to be meant of Family Prayer For the Apostle had been speaking to Family relations Husbands and Wives Parents and Children Masters and Servants and treating of Family relative duties carrying on his speech still to the same persons saith continue in Prayer but such as
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 *
wish that God were angry with him for he is angry with him though for the present he do prosper but when it comes it will be the heavier The Poet gives a full answer to this Objection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sense I give thus Though wicked men feel not th'Almightie's blow Forthwith his wrath is sure when it is slow At length his plagues in greater loads shall lie On them their Wives and all their Progenie Question The last thing only now remains wherein I must be short What excuses are often brought for the non-performance of Family Prayer How answered Obj. All this while you do not give us any one express Scripture in so many words shew that and we will do it Answ This is objected either by openly profane or more sober men To the first I answer 1. Wilt thou do nothing but what thou hast an express command for in so many syllables Why then art thou so often drunk and dost thou so often swear and lye and take Gods Name in vain Where is thy command Nay is not all this against express command 2. Why dost thou not do that for which thou hast express commands Wilt thou repent be holy and believe in Christ and forsake thy sin if I can shew express commands from God for these Then read Ezek. 18.30 31. Acts 2.38 and 17.30 1 Joh. 3.23 Go thy way now and do these things sincerely and I shall not doubt but thou wilt see reason from what hath been said to set up Prayer in thy Family nor question but thou wilt do it But if thou wilt not repent and leave thy manifest and apparent sins when thou art expresly commanded to do so why should any man think thou wouldest do this if this were shewed to thee Yet know there is enough said to render thee inexcusable if thou wilt not do it Secondly to the more sober I answer Dum scripturam dicimus perf ctam non intelligimus ac si ad literam omnia quae ad salutem sunt necessaria continerentur sed quod quaedam per certam consequentiam ex illis quae clarè dicta sunt deduci debeant Maccov distin p. 9. Quicquid per bonam consequentiam ex scriptura deducitur illud ipsum est scriptura Quod elicitur ex Mose Davide dicuntur Moses David dixisse idem p 21. Scripturae â—im consistere non in verbis sed in sensu communiter dicitur sunt autem conclusiones in scriptura vel totidem verbis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel habent praemissas suas in scriptura expressas ex quibus evidenter deducuntur vel una tantùm posita praemissa in scriptura addita alia ex rationis principiis aut ex evidentia sensus conclusio etiam eruitur necessaria quae vim eandem habet cum propositionibus quae totidem verbis leguntur juxta regulam Quaedam in Scripturis sunt dicuntur quaedam in iisdem sunt etsi non dicuntur nempe totidem verbis Rivet Isag ad Scrip. cap. 17. That what is drawn from the word of God by just necessary and immediate consequence is the mind of God The sense of the Scripture is God's revealed Will. And you your selves allow some things to be a duty that are not expresly commanded in the Word of God I could give you instances in many particulars but because I am straitned for room and for plainness of the case I will instance but in this one which is a Woman's receiving of the Lord's Supper Is it the duty of some Women so to do No doubt But where is your express command or any express example that ever they did Look for it and produce it Will you say the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used 1 Cor. 11.28 signifying both man and woman shews the command for Womens eating at the Lord's Table but what if it be sometimes in Scripture used for the man only and the woman excluded as it is Joh. 7.22 ye circumcise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man being taken in one place for the man only how will you prove it is not so in the other but by Consequence True but where then is your express command Consequence must be allowed in this case and is abundantly sufficient For validity of Scripture-consequence much may be said but my length already commands me to forbear seeing there is as much Scripture and firm immediate consequence for your praying in your Family as a woman's receiving the Lord's Supper which is an acknowledged duty Object 2. But I pray alone in secret and that is sufficient Answ But it is not 1. One duty done doth not excuse you from the performance of another It hath been proved before to be your duty you ought then to do the one and not to leave the other undone 2. But do all in thy Family pray in secret every day dost thou watch them daily so narrowly as thou art sure they do every one So they should but yet notwithstanding conjunct Prayer is a duty also as hath before been shewn 3. Dost thou pray in secret So thou mightest have done if God had struck all thy Family dead in the night besides thy self Take heed thou dost not hereby cause God to strip thee of thy Relations and thy comfort in them with whom thou wilt not pray and send thee with a witness into a corner to pray by thy self alone 4. Dost thou pray alone So thou mightest have done if thou hadst lost thy tongue Hast thou a tongue only to buy and sell and talk of the world or of religion only and not to imploy it in conjunct praying to and praising of God in thy Family Read before 5. Dost thou pray alone I doubt thou dost It may be thou speakest more in that word alone than thou thinkest of Infaelix Iniqua lex amoris rerum nolle ut ament alii nolle ut ament alios non ità miserum pressum eligas amorem superest Deo amor dilatatus superest bonitas ut amot ametur cum abest à felle ut rivales optet Zelotypia gaudet Hoc interest inter Zelum humani amoris divini Zelus amantis Deum optat ut alii ament Zelus a mantis hominem ne alius amet ille socios quaerit iste fugit pro qualitate nimirum amatorum Socios ille quaerit quia superest bonitas amato cui amorem suum aequalem non putat coadjutores exoptat ut suppleat votis alienis proprium defectum iste non admittit collegas exiguum bonum timet ne desit sibi distributum etiam aliis perinde ac qui splendidum epulum paravit cui ipse non est satis convivas quaerit invitat plures gavisus consortio epulantium At misellus famelicus rusticus frustulum Hordeacei panis quia sibi non sufficit non distribuit aliis non palam comest ne alius qui appetat petat O
and therefore though her Beauty be decayed her Portion spent her Weaknesses great and her Vsefulness small yet she is a piece of my Self and here the wise God hath determined my affection And when all is said This is the only Sure Foundation and holds perpetually 2. This Love must be right for the Extent of it I mean it reaches the whole Person both Soul and Body Every man should choose such an one whose outward features and proportion he can highly esteem and affect and it speaks the admirable Wisdom of God to frame such variety of fancies to answer the variety of persons and there being such choice it is sottish folly to choose where a man cannot love and the greatest Injury possible to the wife to insnare her heart and bind her to one that shall afterwards say he cannot love her But besides this true Conjugal Love to a Wife reaches her Soul So as to see an amiableness in her mind and disposition so as to study how to polish her Soul more and more with wisdom and piety and to indeavour that her Soul may prosper as her body prospers 3. Right for the Degree of it It must be transcendent above your Love to Parents For this cause shall a man leave his father and his mother and shall cleave to his Wife Gen. 2.24 The Husband must honour his Parents but he must love his Wife as himself and must yet with all prudence prefer her in his respects when ever they come in Competition and those Parents have forgotten the Relation and Duty of an husband that expect other from their Children when they are married And so he must prefer her in his affection before his Children and (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Eph. 5. rather love them for her sake than her for theirs and before all others in the World In short he must so love her as to delight in her company above all others Let her be as the loving hinde and pleasant roe let her breasts satisfie thee at all times and be thou ravisht always with her love Prov. 5.19 20. 4. The Husbands love must be right for the Duration of it And the last named Scripture clears that be thou always ravisht with her love Not only kind before other folk and then cold in private but always not for a week or moneth or the first year but while life lasts Yea as he hath experience of her vertue and sweetness his love should daily (m) Vbi uxo â—m magis fueris expertus teneriùs est amauda Illud verò ubi uxore ad satietatem fueris potitu refrigescere amorem quem arder ut videtur libidiuis accenderat hominum est spurcorum abjâ—ctissimorum imò verò non hominum sed belluarum Lud. Vives de off mar increase as you know we love any creature the more by how much the longer we have had them and nothing more betrays the baseness of a mans spirit then to neglect his Wife when his sensual appetite is once cloyed For you have had her beauty and strength why should you not also have her wrinkles and infirmities yea and give the more respect to her tryed fidelity However this is certain still you are one Flesh and every man continues kind to his own flesh how infirm and noysom soever it be And if there be less comliness in the body yet usually there is more beauty in the mind more wisdom humility and fear of the Lord so that still there are sufficient Arguments in her or Arguments in the Bible to perpetuate your conjugal Affection 2. Let us trace the Husbands Love to his Wife in its Pattern laid down in the Scripture and particularly in the Context and Words which I am handling And 1. The Husband ought to love his Wife as our Saviour Christ loveth his Church Ver. 25. Husbands love your Wives even as Christ also loved his Church He must nourish and cherish her even as the Lord the Church ver 29. Now these Texts direct us to the quality of our Love though we cannot reach to an equality with Christ herein How then doth Jesus Christ love his Church I shall search no farther into this Depth than so far as it is proposed in this Context for a Pattern surely to all Husbands in their love And this his Love is represented here to be 1. Hearty without dissimulation Ver. 25. He loved the Church and gave himself for it His Love was Real for he Dyed of it The Husband must write after this Copy Not to love his wife in word and tongue only but in deed and in truth that if his heart were opened her Name might be found written there Some vain complemental persons there are that do outstrip in their overt addresses many sincere and true-hearted husbands but neither doth God nor should a discreet wife look only at the appearance but at the heart 2. Free without being prevented before or likely to be rewarded after For ver 26. he gave himself that he might cleanse his Church which implies that she was in ill plight when he began his motions She was no beauty no we loved him because he loved us first The Husband must precede and by his love draw out the love of his wife for (n) Ego tibi monstrabo amatorium sine medicamento sine herba Si vis amari ama Hec in Sen. Ep. 9. Love is the whetstone of Love And if she appear weak as their sex by constitution is both in wisdom strength and courage or prove unlovely and (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Eph. 5. hom 20. negligent of her duty yet he must love her For love seeketh not her own True love doth more study to better the object beloved than to advantage the subject that loveth And to love a Wife only in hopes of some Advantages by her is unworthy the heart of an Husband and no way like the example of Christ 3. Holy without impurity For ver 26. He loved his Church that he might sanctifie and cleanse it with the washing of water by the word that is by the use of the Word and Sacraments The Husband cannot have a better Copy and is taught hereby to indeavour at any cost and pains whatsoever to further the sanctification and salvation of his wife Of which before 4. Great without comparison For greater love hath no man than this to lay down his life for his friend and so did our Saviour ver 25. he (p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Affectum indicat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effectum amoris demonstrat Daven in Col. p. 340. gave himself for his Church He took not on him the Nature of Angels but preferr'd the seed of Abraham The Husband must herein imitate his Lord and Master by preserving a singular and superlative respect for his wife because she is a member of his body of his flesh and of his bones But of this also before 5. Constant without alteration
L. Vives value upon them and not to think meanly of every thing in her husband Thus when the wife of Tigranes was asked by her husband after a great solemnity what she thought of Cyrus whom every one did commend as the most excellent person in all that company she answer'd roundly (p) Ita me dii ament ut toto convivio nunquam abs te ad alium vi uâ— deflexerim oculos Truly I look't at no body there but at you my husband And if the husband be but meanly accomplisht yet she ought highly to value the excellency of his Place seeing the Holy Ghost hath in this very respect styl'd him the Image and Glory of God 1 Cor. 11.7 So that whatever he is in himself or to others yet to the wife he is a None-such Such you esteem'd him when you (q) Sed horridus incultus est Semel placuit Nunquid vir frâ—quenter cligendus comparem suam bos elâ—git equus diligit si mutetur alius trahere jugum nescit compar alterius se non totum putat Ambr. tom 4. p. 55. chose him and so you ought still to esteem him And you are to remember the sin and punishment of Michal 2 Sam. 6.16 She despised her husband in her heart and ver 23. she had no child to the day of her death The wife ought to consider that her honour and respect among her family and neighbours doth very much rise and fall according to that which she bears to her husband so that in honouring him she honours her self 2. This Reverence is made up of (r) Timet virum suum adultera verùm non ideò quod illum amet sed quod sibi ipsi conscia est admissi delicti timet verum uxor virum suum fidelis honesta non ex mala conscientia sed ex conjugali dâ—lectione Musc in loc Love Which though it be most prest upon the Husband yet is also the Duty of the Wife Tit. 2.4 Teach the young women to be sober to love their husbands to love their children Thus Sarah Rebecca and Rachel left Parents Friends and Country out of their intire love to their husbands Thus those excellent women being besieg'd together with their husbands in the Castle of Winsberg having liberty for themselves to go out and carry what they could with them took up each their husband and so delivered them But above all comparisons is the Instance that L. Vives gives us of a generous (s) Si deformis est maritus amandus animus cui nupsisti L. Vives who gives a large narration hereof p. 706. de Chr. foem young woman by name Clara Cerventa well known to him that was married to one Valdaura that proved to be full of diseases and lothsom sores whom yet she attended with that care cost and love dressing his sores which no body else would touch selling all her attire and jewels to maintain him and after ten long years of languishment when he was dead and her friends came rather to congratulate than condole her loss she with great trouble told them that she could be willing to purchase her dear Valdaura again with the loss of her five Children It is not fond doting love but such love as this vvhich begets reverence in the heart of the wife to her own husband And indeed there is no better means to increase the husband's love than the (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Col. hom 10. wife's reverence and that alone will make this sweet and easie 3. Fear is the third ingredient into the reverence which the wife owes unto her husband And this I told you was the proper import of this (u) Quo verbo talem intelligit timorem qui ex amore reverentia erga mariâ—um prâ—ficiscitur Zanch. in loc word in my Text. And this is requir'd 1 Pet. 3.2 a chast conversation coupled with fear the one is not sufficient without the other And this the (x) Vxor autem honesta suum virum ita ut aequum est pudicè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debet Arist ubi supra Philosopher saw and acknowledged and thereupon distinguisheth between a servile dread and an ingenuous fear exploding the former as unsuitable to the nearness and dearness of that Relation and exacting the latter which is no more than a (y) Subjectiâ— ista consistit in hoc ut mulier tanquam inferior virum tanquam caput revereatur observet caveat ne offâ—ndat sed ejus mandata laeto animo praestet Zanch. in loc cautious diligence to please him and care lest she should offend him A wife must not sit down and say If he be pleased so it is if not let him help himself how he can No but I will do my utmost to give my husband contentment For though I do not fear his hand yet I fear his frown Better I should displease all the world than my own husband She ought rather to deny her self than make her Head her dear Head to ake 2. And now let us trace this Reverence of the wife to her husband in its Pattern laid before her in the Context of these words And here I affirm these two things 1. That the wife ought to Reverence her husband as the Church doth Jesus Christ So ver 22. Wives submit your selves unto your own husbands as unto the Lord and ver 24. Therefore as the Church is subject to Christ so let the wives be to their own husbands in every thing Examples are prevalent especially of wise and good people here 's the example of all the wise and godly people in the world to perswade the wife to reverence her husband and the Apostle seems to say that it is as much a duty in the wife to be (z) Truncus est vir planc mortuus cujus caput non est Christus demens temeraria est mulier cui vir non praeâ—st L. Vives de Chr. f. p. 704. subject to the husband as it is in the Church to be subject to Christ In pursuance of this I shall not expatiate but keep near my Text. Two things proclaim the Reverence that the Church bears to Christ 1. The Matter of her Subjection and that is in every thing she doth not yield in great matters and stick at small nor yield in small things and deny in great she doth not yield to him only so far as her Interest or Appetite permits her but when he requires it denies them both So saith the Apostle vers 24. Let the wives be subject to their own husbands in every thing that is in every thing that is not forbidden by an higher power even the Law of God Indeed if a thing be only inconvenient the wife may mildly reason and shew the inexpediency of it but if she cannot convince and satisfie her Husband she must if there be no sin in the case submit her reason and her will to his 2. The
Manner of her subjection speaks her Reverence and that is free willing chearful Thus the Church yields up her self to the will of her husband insomuch as it is made a kind of proverbial pattern Eph. 6.7 with good will doing service as to the Lord implying that the subjection and service that we perform to the Lord is with a good will And such ought to be the subjection of the wife most free and willing so as if there were but (a) Nam quae ita vivit ut se ac maritum rem prorsus unam esse arbitretur haec absolvit numeros omnes sanctae uxoris Lu. Vives de Chr. foem pag. 678. one will in two breasts Thus Leah and Rachel Gen. 31.16 followed Jacob like his shadow when he makes a motion they consent if he 'l go they will follow him And was not Sarah's Reverence (b) This submission must not be for worldly respects or for fear of wrath but religious and for conscience sake Gatak Serm. p. 198. cordial when within her self in her heart she called her husband Lord Gen. 18.12 And therefore a contradicting or grudging spirit is very unsuitable to the religious wife and ever leaves a sting in his heart and guilt in hers For usually it is a sign of unmortified pride and self-conceit and entails the curse of unquietness upon the Family and writes a dangerous example to inferiors If the husband's government be too heavy yet it is better for you to leave him to answer for his severity than for you to answer for your (c) She ows her Duty not only or principally to her husband but to the Lord so that his neglect will not excuse hers Id. p. 199. contempt 2. The wife ought to Reverence her husband as the Members do the Head So vers 23. For the husband is the head of the wife He is an Head for influence and sympathy that 's her priviledg he is an Head for eminence and rule that is his And how should she expect benefit from her head if she do not honour her head To (d) 1 Cor. 11.4 dishonour a man's head is always rank'd among unnatural sins All the members are sensible of what use the Head is for their good There are continual cares and projects for the sustenance and comfort of the body and therefore they are willing to give the head its due honour The hand will submit to a wound to save the head If the head resolve to rise up to work or pray the whole body is up presently if the head design a journey never so long never so dangerous the body says not nay but obeys as long as possibly it can Why so should the wife shew honour to her head she ought to honour him next unto her Maker she must be afraid by her frowardness or sullenness to break her own head she must not cross the purposes of her head it is preposterous for the (e) Non secus ac miles suo imperato ri imperare si postulet aut luna soli praeesse aut brachium capiti L. Vives ubi supra head to go one way and the rib another She must readily follow the directions and counsels of her head for the members must not teach the head which way to go they support it but they do not direct it Indeed it is said that the vertuous woman is the crown of her husband but yet there is more (f) Vxor coruscat radiis mariti Justinian worth in the head than in the crown So that still except always cases wherein the head is (g) The man hath government in the house except he be verbum anomalum i. e. a fool Luther craz d or notoriously distempered it will be the wisdom and duty of the wife to be subject to the husband as unto her Head And this hath brought us to the Third thing by which the Reverence of the Wife is described and that is by the Effects thereof And they also are either 1. In word or 2. In deed 1. In word For out of the abundance of the heart the mouth speaketh And if there be that inward fear and respect in the heart which God requires it will be legible in the words of their mouths The same Law that binds the heart in this case doth also govern the tongue In her tongue is the law of kindness Prov. 31.26 And here certainly a wholsom tongue is a tree of life whereas perversness therein is a breach in the spirit Prov. 15.4 Now this Reverence in the Wife is shewed 1. In her words of her husband Which should always be compos'd of respect and honour Thus Sarah is brought in by the Apostle 1 Pet. 3.6 Even as Sarah obeyed Abraham calling him Lord whose daughters ye are as long as ye do well And this was the language of her heart as you heard before out of Gen. 18.12 And no wife is too great or good to imitate her example in the main by giving respectful titles and expressions of her husband whereas on the contrary it is observed of the naughty woman Prov. 7.19 she only affords her husband in his absence the man for so it is in the Hebrew is not at home And it were well if this were the worst title and character which many wives do give their husbands behind their backs Whereas all the reproach and ignominy that they pour out on their husband doth infallibly redound to their own shame their (h) Nam vir uxoris majestatem amere benevolentia tuetur wulier viri cultu obedientia Nihil genus nihil opes nihil fortuna proderunt honore carebis si caruerit vir Lu. Vives ubi supâ—a honour and respect standing and falling together 2. The words of the wife to her husband ought to be full of Reverence And therefore she should beware 1. Of an Excess in the quantity not preposterously interrupting her husband while he is speaking nor answering ten words for one For (i) Vxorium est ornamâ—ntum aut cum mari o aut per maritum loqui Id. ibid. silence doth more commend the wisdom of a woman than speech and she that is wise spareth her words and though she seem to be religious yet if she do not bridle her tongue her religion is vain And 2. She must beware of a Defect in the quality of them viz. of meekness and respect For the great study of the wife should be to get a meek and quiet spirit which in the sight of God yea and of man too is of great price 1 Pet. 3.4 When the heart is once meekened by the grace of God then her words will savour of it and not till then And though they may think that this will invite and further the insolency of an unkind husband yet they may rest assured that that which is most pleasing to God shall not tend to their prejudice any way For hath not God said that a soft tongue breaketh the
this exercise is a thing of greater difficulty to me than such easie Undertakers are aware of and really to perform all the Duties I am to enquire into in a manner well-pleasing to our heavenly Father will cost them and us all more pains than only to read or preach an hour or two upon them which yet might lead into many important concerns of government and obedience Believe it herein we have all need enough of serious and frequent teacbing again and again (a) Heb. 5.12 for our conduct in the Relations whereunto God hath cast us In order then both to my preaching at present and all our future practice as a ground for the Resolution of this Question Question What are the Duties of Parents and Children and how are they to be managed according to Scripture I am directed to the words read Wherein we have the mutual offices of Children and Parents required and virtually at least prescribed with annexed reasons to enforce them severally upon each Relatives which afford this Proposition That God's pleasure and Childrens encouragement should move Christian Children to obedience and Parents to a moderate government in all things Here is a large theme but I shall endeavour as nigh as I can to speak much in a little hoping I shall obtain your pardon though I let slip some considerable Particulars if by some general anticipations and cautions I do in a Sermon decline those numerous special Cases which in a larger Treatise on this Subject might fairly step in and lay claim to some special satisfaction It were an excursion for me now to speak of Children and Parents in any other than the most famous signification * Analogum per se positam stat pro famostore analogato of the words taken not figuratively but properly not for those in a political but natural Relation yet as under the Christian Institution vvhere vve are ever to have regard to our blessed Lord and Master Indeed Children comprehend both sons and daughters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen 46 29. the fruit of the body not excluding grand-children of what age or quality soever as indissolubly bound in duty to those who begot and brought them forth of both sexes Father and Mother the Parents of their flesh (b) Heb. 12.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 23.22 from whom they were originally derived And that the Apostle doth here direct the command to Inferiors before Superiors as in the 18. verse and elsewhere (c) Eph 5.22 6.1 5. to Children before Parents is not that Children and their duties are first in order of nature or time for there are offices of inbred parental love and care before they can be known or observ'd by children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but writing chiefly to children come to the use of reason he begins with them who are subject and ought first to perform duty The anticipation of time here connoting the honour due to Superiors he doth in the first place put those in mind of their duty who are to obey as usually more defective rather than those that have authority over them in this oeconomical conjunction Either in that this office of obedience is less easie and pleasing to our nature than that of parental love which is allur'd to exert it self readily by the right discharge of the former or in that the subjection of children is the foundation on which the good government of Parents doth depend and a means to make themselves ready for that authority which else they will be unfit for as Antoninus lays down the axiom which many of the moralists used viz. You cannot well govern others unless first governed * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For my method then in answering the complicated enquiry before me whiles I follow the Apostle in my Text I shall need no Apology to insist on I. The Duty of Children with the extent thereof urged from that which is most cogent to perswade to it and disswade from the neglect of it II. The Office of Parents enforc'd from the special consideration of that the Apostle suggests to move to it III. The manner and means of managing both offices or discharging both duties more generally and particularly according to the mind of God in his word The two former may be look'd upon as the explication of my Text and Proposition and an exhortation press'd with reasons or motives to the Duties and the last as Directions to perform them I. The Duty of Children with the extent thereof urged from that which is most cogent to perswade to it and disswade from the neglect of it This is express'd and imply'd in the former of the verses I have read to you wherein we have three Particulars to be spoken to 1. The Duty 2. Extent or latitude of it 3. Motive to it 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Duty of Children from the precept Children obey your Parents The word imports an humble subjection to their authority and government with a ready performance of what they require it being an explanation of that which in the law is engrav'd with God's own hand honour (d) Exod. 20.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importing how highly they are to be valued and not lightly esteemed In another place it is ye shall fear every man his mother and his father (e) Lev. 19.3 with 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 awful fear being no other than a deep veneration both which are to be fairly read in the acts of genuine obedience for that doth flow forth from a compound disposition of love and fear mixed in an ingenuous child who is readily mov'd to obey in contemplation of that authority and affection implanted in the Parent towards it To speak more distinctly this obedience to Parents may contain in it these four things 1. Reverence 2. Obedience 3. Pious regards 4. Submission The three first of these may be reducible to active and the last to passive obedience 1. Reverence which is a due and awful estimation of their persons as to this relation placed in eminencie above their children to acknowledg them from God himself the Supreme Parent of us all (f) Acts 17.28 the authors preservers and governors of their lives and upon that account to honour them in their hearts speeches and behaviours from an honest desire to please and filial fear to offend them whose children they are of what rank soever they now appear in the world and therefore to comport themselves so in all the actions of their lives before God and men that they render themselves acceptable to their Parents Yea to both of them the law requires reverence to the Mother as well as the Father (g) Levit. 19.3 with 30. the word which is in one verse fear is in another translated reverence to the claim of which the Mother there seems to be favour'd with some kind of priority because Children who have most needed their Mothers in their tender
4 6. Mat. 17.12 He shall turn the hearts of the Fathers to the Children and the hearts of the Children to their Fathers lest I come and strike the earth with a curse Of so great advantage is the right and hearty discharge of these relative duties I have been treating on for the saving of Nations and particular Churches from ruin and desolation Yea and so greatly instrumental are the Ministers of Christ for helping them in their duties that it concerns honest Parents as to consult those who are holy and able in the Ministry for their Childrens good so to commend such faithful Ministers to them as are worthy of their respect and to warn their Children to avoid such persons as are likely to draw them off from goodness yea and particularly in disposing of their Children especially into a Calling of publique consequence 't will be very requisite to consult those who are most able to judge in their own profession as in Divinity Physick or Law that they may be tryed by the faithful and skilful of that profession whether qualified for that they are designed lest you attempt that which cannot be effected as Quintilian †Nè tentes quod effici non potest nâ—c ab eo quod quis eâ—timè facit in aliud cui nimis est idoneus cum transferas observes by putting them upon what they are unapt for or hinder them from that they have a genius to and wherein they would be most serviceable And it will be good to take advice in choosing sit Educators and Tutors according to your abilities David had such learned ones as Tutors with his Sons 1 Chron. 27.32 to see them instructed as became the Princes of Israel a But here Parents should be very careful unto whose conduct they commit their Children or whom they take in to assist them that they be religious orthodox discreet humble courteous skilful and not covetous nor careless but diligent 'T was the great concern of reverend Claviger to have those that feared God about him to do what he could his Wife and Children might be such and then he thought them well provided for Luther kept one within his house to teach his Children that he might see them well-principled and ordered as well as learned And the abovenamed Quintilian * Si quis in eligendo filii praeceptore manifesta flagitia non vitet jam hinc sciat caetera quoque quae ad utilitatem juventutis componere conamur esse sibi hac parte omissa supervacua l. 2. Inst c. 2. from Nature's light could say If any one in choosing a Tutor for his Son did not shun manifest wickedness hence let him know that other things also which we endeavour to compose for the profit of youth prove useless and ineffectual this being neglected This Constantius †Socrat. III. 1. Sozom. II. 2. was well aware of when he was solicitous his Cousin Julian should not have or hear Ethnic Tutors lest considering his temper he should decline to the abomination of Gentilism But notwithstanding his care Julian privately got the writings of Libanius an Heathen Philosopher and after that of Maximus who under-hand laboured to pervert him in hopes he would come to the Empire and to hide this instill'd poyson from Constantius Julian counterfeited for a time a monastick life then openly in pretence read the Bible but secretly studied in earnest the Ethnic Doctrines which made him a most bitter enemy to the Christians when advanc'd to the Empire as the ancient Church experienc'd 'T is dangerous to commit a Lamb to to the conduct of a Wolf On the other hand Theodosius junior ‖ Soz. l. IX 1. was from his Cradle by his dying Father entrusted with his excellent and pious Sister Pulcheria then but 15 years old and having two younger Sisters Arcadia and Marina who got him instructed by such Tutors especially in the true Religion accustoming him to prayer and diligently to frequent the Assemblies that he had in great esteem the faithful Ministers and other Godly men who were lovers of Religion and so prov'd very instrumental for the Orthodox Faith and the advancement of Piety In our own Land and nearer our times we have a notable instance of Sir John Cheek who being Tutor to King Edward the Sixth Dr. L. in Sir John Cheek 's Life was a special instrument of raising up and promoting the Reformed Religion amongst us for he was not only instrumental to sow the seeds of that Doctrine in the Prince's heart which afterwards grew up to a general Reformation when he came to be King but by his means the same saving truth was gently instill'd into the Lady Elizabeth by those who by his procurement were admitted to be the Guides of her younger studies It is of great concern therefore to get good advice and assistance in the education of Children and for their encouragement to reward those well who are profitably employ'd in this work according to the Parents abilities and their deserts and for my own part I should account it better to spare in other matters than in this for good assistance to train up Children Thus I have as I could in my circumstances dispatch'd what I propos'd and now I dare upon the whole matter affirm That I have laid down nothing in all this discourse but what I hope is at least for the main agreeable to the mind of God and what by his assistance I my self should desire and really endeavour to practise either in the relation of Parent or Child which is all the Apologie I shall make for my plain dealing But shall conclude with those precatory expressions in the Psalms a very little varied with respect to those Parents who heartily embrace the word of exhortation (b) Psal 90.16 17. Let thy work O Lord appear unto thy servants and thy glory unto their children And the beauty of the Lord our God be upon them (c) 144.2 that their sons may be as plants grown up in their youth that their daughters may be as corner-stones polish'd after the similitude of a Palace Considering what the Lord hath promis'd for the encouragement of his faithful servants (d) 102.28 viz. Their children shall continue and their seed shall be established before him Duties of Masters and Servants Serm. XVIII Ephes VI. 5 6 7 8 9. Servants be obedient to them that are your Masters according to the flesh with fear and trembling in singleness of your heart as unto Christ Not with eye-service as men pleasers but as the Servants of Christ doing the will of God from the heart With good will doing service as to the Lord and not to men Knowing that whatsoever good thing any man doth the same shall he receive of the Lord whether he be bond or free And ye Masters do the same things unto them forbearing threatning knowing that your Master also is in heaven neither is there respect of persons with him THE
wisdom and Religion worth calling so in the world in that so few blessed be God some there are are good in their Relations Where are Magistrates to be found that are God's Vicegerents in their places Where are the Masters that command and direct in wisdom so as their service is rather a priviledg than a toil a pleasure than a vassalage Where are the Servants that obey in singleness of heart as unto Christ Isa 3.5 What a strange disorder and confusion is there in the world in Kingdoms Corporations Jam. 4.1 and Families and who may be thanked for it but mens lusts and their not faithfully filling up that Relation God hath set them in Most are governed by the Law of corrupt nature and hell but few too few have that respect to the Law of God which should be Ar. Epict. 1.13 How excellently doth that Imperial Philosopher declaim against those that are unfaithful in their places and do not willingly submit to and order their lives according to the direction of the most good wise and just Law-giver of the world Hear his words Antoninus ◠4. n. 24. l. ◠n. 38. He is an Aposteme of the world who being unfaithful in his place doth as it were apostatize and separate himself from God's rational administration O that men were wise and understood their true interest and were faithful to it O that every one would labour to rectifie that ataxy and disorder that is in himself and then in his Family Then O then how happy would our Kingdom Cities Families be It was no small commendation of the Grecian Commander Plutarch in vita Them that he reckon'd it none of the best qualifications of a man to be able to play well upon a Harp but to be able to govern himself and others well and if a City were put into his hands poor dis-mantled un-disciplined to be able quickly to make it rich strong orderly To fill up our Relations with Religion is the divine precept our true wisdom our peace profit it 's honest I had almost said it 's one of the fairest fruits of real Christianity Would we could all as one man engage to do our best for the putting this in execution and then holiness to the Lord might quickly be written upon our Door our City might be called Jehovah Shammah the Lord dwells there and our Land Hephsibah and Beulah For this let every honest soul pray for this let Ministers preach And in the prosecution of this design I shall in my poor way give you advice by resolving of this Question which I have made way to by this Preface What are the Duties of Masters and Servants and how must both eye their great Master in Heaven In the answering of this Question the more fully I shall do these things First Show you what is meant by Master and Servant Secondly Show you how both are to eye their great Master in Heaven Thirdly I shall show you what is the Master's duty exhort him to it and give him helps for the performance of it Fourthly I shall show what is the duty of Servants press them to it and give them some helps for the performance of it First I shall show what is meant by Master and Servant By Master here is meant either Master or Mistress such a one as hath the power of himself and upon whose government and command another dependeth Now in an absolute and most proper sense there is none may be called Master but God he only hath an absolute independent unlimited power of himself and hath all others at his command and direction and he alone is fit for this despotick Monarchy being infinite in wisdom goodness and justice And this clears the meaning of those words of our Saviour Call no man Father Master Mat. 23.8 but God that is look upon none as absolute infallible Lords of the Conscience but him But in a more limited sense there are Masters to which respect and honour must be paid by their Servants and that with all readiness and chearfulness so far as they command nothing that is contrary to God's command By Servant I mean one that is not at his own disposal but at the command of another so far as his commands thwart not the commands of God Remember whatever is spoken of Servants is spoken to Maid-Servants as well as Men-Servants Now this Relation seems in a word to rise from Nature Law or Contract From Nature in that some are of a more strong body and weaker understanding others of weaker bodies but of more judgment and experience and so one is by nature fit to rule and the other to be ruled That Relation that riseth from Law is when any one by some flagitious act hath justly forfeited his liberty and is condemned to servility either for a time or during his life The last and usual foundation of this Relation is by Contract and that is where one that is by nature free subjects himself to another's command for a certain time upon such and such just considerations Now this is that Relation that I am principally concerned to shew you the Duties of Secondly I come now to shew you how both Master and Servants are to eye their great Master in Heaven First they are both to have an eye to the presence of their great Master which is in Heaven God in his Nature is a Spirit that is infinitely immense filling Heaven and Earth and yet not included in either If man did indeed lye under the lively impressions of God's omnisciency and omnipresence what an awe would it put upon their spirits how honest would it make them in the dark This this would make the Master reasonable just and merciful this would make the Servant faithful diligent and constant in his obedience to his Master What makes men to act like Devils but this a hope that God doth not see Gen 17.1 Psal 16.8 What made Abraham so upright but his walking before God What kept David so unmoved but his setting the Lord always before his eyes I am perswaded the greatest failures in either Master or Servant have their spring here a secret root of atheism and disbelief of God's eye and observation What truth in all the Bible more clear than this and yet what almost less believed O what do men make of God How do they rob him of his glory and themselves of the truest motives of fidelity activity and chearfulness Sirs Is the hundred thirty ninth Psalm canonical Scripture or no Can any hide any thing from God's eye Jer. 23.24 Prov. 15.3 Prov. 5.21 Psal 94.7 9. Ar. Epict. 2. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ar. Ep. l. 1. c. 14. 1 Cor. 10.31 Rom. 6.16 Do not his eyes behold the good and evil Doth not he ponder the ways of men Do you indeed believe this What then is the meaning of falseness on all hands It was no unjust complaint of the Moralist when he said that
confirm our holy profession In handling which I would proceed by these gradations shewing 1. That there is a great difficulty in governing the Tongue it is noted as a very unruly Member beyond other Members yea beyond every thing else he speaks even despairingly of our mastering it James 3.7 8. Every kind of Beasts and of Birds and of Serpents and things in the Sea is tamed and hath been tamed of mankind but the Tongue can no man tame it is an unruly evil We find this by too sad Experience persons that in their Actions are blameless are frequently in their words very faulty and scarce reckon themselves guilty The double Guard that Nature hath set over it of lips to secure and Imprison it of Teeth as it were to punish it suffices not to restrain it It breaks through all the bounds of God and Nature and hardly acknowledges any Master Now the Tongue is so ungovernable 1. In that it is a proud Member being with its endowments of rational Discourse peculiar to man whereas our other Members are generally common to Beasts hereon we pride our selves hugely in it David calls it his Glory Psal 57.8 and it is certainly an Organ of great Excellency and Use without which we were uncapable of Communion and Commerce the chief advantages of humane life all of us have on this Account a great Opinion of it are much pleased to hear our selves talk promise our selves great matters from our Tongue that shall get us favour that shall get us honour when we despair in every thing we have hope in that That can make evil good by its pleadings and that can make good evil by its reproaches that shall revenge us on our Enemy that is otherwise too hard for us and defend us at the Bar when ought is objected against us you cannot imagine what confidence men have in their Tongues and therefore no wonder they stand up so for the Liberty of them Psal 12.4 With our Tongues will we prevail our lips are our own who is Lord over us Herein lyes the impotent man's great power and hereby he thinks to be even with every one the hands many times are bound and can do nothing it is a relief and pleasure that we can say what we list if not before the face yet behind the back truly or falsly The Tongue 's power lyes in its Liberty which makes us so loth to have it abridged When no way else Jeremiah's Enemies could hurt him by this Dart they thought to wound him Jer. 20.10 They therefore that are seeblest and most destitute of other weapons are lothest we should blunt or any way restrain them in the use of this 2. In that the Tongue is an Active Member much beyond any others opportunity must be waited for their Actings weariness is contracted by their Actings but the Tongue is alwayes ready and never weary that it must be continually watched Active this Member is in it self compared therefore to a fire James 3.6 The Tongue is a fire its volatility and Activity as also its impartiality in respect of Friend or Foe is hereby noted Actuated also it is by many strong Springs within that it is hard stopping its motion or finding out sometimes whence it has its Impression Pride Anger Envy Malice Hatred all the wickedness of the Heart seeks its vent by the Tongue and falls in upon it like streams on a Mill-wheel that of it self is disposed to perpetual motion how can it but move and how can it regularly move that is impelled by such various and vicious principles The Tongue says he James 3.8 is full of deadly poyson all the ill humours are gathered to it hence it is a great difficulty to cure or check the malignity of it And yet moreover it is acted and vehemently incited from without the Devil is still provoking of it without occasion and by presenting occasions to shew its tricks so that there is little hope of its lying still or acting according to God's will What can be expected from a Member that for its own Activity is a fire that is fed with such fewel that is enflamed by such an Incendiary For so the Apostle tells us that it is set on fire of Hell James 3.6 3. In that it is not aware of its iniquity what mischief it does how guilty it is whereon it is very hard either to prevent it or repent of it What words did they drop and yet how do they stand up in the defence of them as if nothing had been said amiss Mal. 3.13 14 15. Your words have been stout against me saith the Lord yet ye say what have we spoken so much against thee The Tongue is never in fault if we might be Judg and that its own Advocate even they that are severest in censuring others words have always something to say for their own And the insensibleness of Tongue-sins may arise 1. In regard of its sleight and nimbleness in its actings especially when it Acts in an accustomed way it vastly out-runs our Observation as in your ordinary Cursers and Swearers you may see Not one in ten of their horrible Execrations is so much as noted by them they patter them over as a Parrot doth his lesson without any present sense or after-reflection and are ready if hastily charged to swear they did not swear and curse themselves if they cursed 2. In regard of the imperceptible wound it makes it draws no blood it doth not immediately invade its Neighbour's Goods and it cannot see what hurt it does any wound it makes it thinks it can lick it well again straight but therein is a great deceit it may lick its own lips and think so and that ordinarily suffices Alas can they not bear one of its lashes We did but talk as we heard as we thought and that is nothing till it comes to be our own case 3. In regard of the pleasure it takes in all it doth that drowns all sense of evil in it it cannot be sin that tasts so sweet Whereas many other sins are not Acted without great pains men draw at them like Horses they proceed out of us as the Devils out of the poor men tormenting and tearing of us that we are sensible of the evil of them These sins of the Tongue are vented with ease we are not wasted nor any way wearied by them yea they ease us in their venting we were big to be delivered of them that some pleasure comes that way to us and several things in us are mainly tickled by them now Pride on a conceit of wit then profaneness in our very boldness Again Malice and Revenge that it hath wreak't it self with such easiness one Devil or other is still set on laughing in us and thus these sins go down merrily with us and are little suspected or censured by us they look too pleasantly to mean any harm to us Thus you find some tickled by those speeches through which others were damned 2
but it prepares us for and in a sense enters us into the Work of the other World for that I conceive lyes much in the holy use of the Tongue we hear of no other imployment of the Saints in glory but that they night and day are praising God he is always in their eyes he is ever in their mouth The work of Heaven will not be uncouth to them that have been much Exercised in holy Heavenly Discourse on Earth but for others that can scarce frame their mouths to a good word on Earth for my part I know not what they will do in Heaven though I think there is no great danger of their coming thither 3. No Discourse is so pleasant next to the Songs of Angels the pious conference of holy men is the sweetest melody our ears can be entertained with other things comparatively found harsh to the things of God neither at the instant affect the Ear with that pleasure nor afterwards leave it in that composure To reflect a little by way of comparison And first let us listen a little to what the World says a buzze there is in both ears but what do we hear Such a man hath play'd the Knave and such a man hath play'd the Fool such a Family is at great Discord or in great distress such a Nation is involved in War or such a Person hath shed the blood of War in Peace for ordinary we hear nothing but what it is a vexation to hear nothing but what may make our Ears to tingle or if ought seems at present to tickle them as profane Jests and idle stories may for a while do this tickling ends in torment the Ear is put out of Order and the Heart as being defiled is not a little discomposed He could see so little pleasure in the Speeches that he abhorred the Songs of Sinners as having no harmony in them their Mirth was rather his Sorrow Eccl. 7.5 It is better to hear the rebuke of the Wise than for a man to hear the Song of Fools But 2. In listning to holy Discourse we hear of the Love of God the glory of Heaven the Graces that do shine in some the Duties that are performed by others we hear of an end that shall be put to all earthly troubles whereby the sharpest sufferings are allayed and by what we may hear further death it self comes to be despised Are the stories we hear on one Ear and the other to be compared we may hearken long enough e're the Ear will be satisfied with hearing except we chance to hear something from Heaven all the good News is in the Word of God and to be heard from good men that bring us stories there-from 4. By neglecting holy Discourse you may lose opportunities of good both to your selves and others that you will wish you had taken 1. It may be as to your selves you were in Company with Persons eminent for grace and knowledg here was an opportunity of doing your own Soul good but by the stream of your impertinent tattle all savoury Discourse was diverted that Season was neglected afterwards you see your lack of knowledg the Instrument is removed Ah Fools do we not then cry out of our selves the opportunity is gone and we are undone How must it gall an awakned Jew to think what Discourse he had with Jesus Christ Is it lawful to give Tribute to Caesar Here is a Woman caught in Adultery Why do not thy Disciples Fast c. Ah! had I nothing else to enquire of my Saviour Would it not have been more pertinent to have asked what I shall do to be saved But he is gone and I must die in my sins How many Persons have we sent away that have had a word of wisdom in their hearts having learnt only what a Clock it was what weather what News forgetting to ask our own hearts what all this was to us and enquire of them things worthy of their wisdom and our learning Secondly as to others you may rue the opportunities you have lost here lay a poor wretch with one foot in Hell would he not have started back if he had had light to Discover his Danger Well you are together something you must say the same breath would serve for a compassionate admonition as a complacent impertinency which will redound to neither of your advantages you part the man dies in his sins and in the midst of Hell cryes out against you one word of yours might have saved me you had me you might have told me of my danger you forbore I hardned the Lord reward your negligence Oh give not poor Souls occasion to rail at you in Hell for your sinful silence or impertinent converse with them here on Earth You will pretend it may be want of matter in excuse for your forbearing holy Discourse Object No Friend it was want of mind Answ thou art not straitned in thy Subject but in thy self Religious matter has no End Eternity is not sufficient for it but thou art resolved also it shall have no beginning Well you know your duty and do as likes you 3. In order to the right management of our Tongue especial regard must be had to its scope what is aimed at in every motion of it either immediately or ultimately for without some scope it is vain talk and according to the goodness or badness of our scope it is ordinarily good or bad talk I say ordinarily for some talk is so bad that it is scarce capable of a good scope much less of being made good by it yet less evil it does become to instance in blasphemy and lying great moral evils both in their own Nature and no design can destroy the Nature of them in that the Word of God allows not but forbids the doing of evil that good may come of it yet speeches materially so have been passed over the evil as of simplicity pardoned and the good aimed at in them as of sincerity rather rewarded As Paul Rahab and the Egyptian Midwives might be instances but let us take heed of making them Examples But ordinarily as I said before the Scope does much unto the Specification of the Speech so much 1. That fair Speeches become foul if dirty designs be couched under them or carried on by them he cryes out therefore for help against the Flatterer as if he was a Murtherer Psal 12.1 2 3. Help Lord for the faithful fail they speak vanity every one with his Neighbour with flattering lips c. the Lord shall cut off all flattering lips Psal 55.21 His words are softer than Oyl yet are they drawn Swords The like may be said of the fawning Woman that entices to vice Prov. 5.3 4. The Lips of a strange Woman drop as an Honey-comb but her end is bitter as Wormwood sharp as a two-edged Sword 2. Good Speeches become evil to the users of them if evil be meant by them as if we couch under them to cover sinful purposes
or colour sinful practices hereby they are profaned and the holier they be the wickeder Woe to you ye devour Widow's Houses and for a pretence make long Prayers 3. Our most common Speeches that might otherwise seem culpable are not only allowable but commendable as they may be referred unto some good purpose As first for the remission of a mind over-bent and burthened with serious matter that one may return with more vigor to it Secondly For the prevention of worse Discourse where better will not be entertained Thirdly For insinuation into bad men that we may gain an opportunity of doing good upon them and for introduction into better Discourse which abruptly cannot be brought in So much then depending upon the Scope of our Discourse let me give two Cautions hereon Caution First That none Pride themselves in the material goodness of their Discourse if the design be bad it is like a fair Apple rotten at the core 2. That we judg none rashly for the seeming commonness of their Discourse if it be not their common dialect and especially if they are among common spirited People there may be a pious guile in it a reason for it and it is Charity to suppose it but let every one judg himself who only hath a Capacity to know himself and let us all be cautious however that we lay not a stumbling block before a weak Brother How may Detraction be best prevented or Cured Serm. XXI Psal 15.3 He that backbiteth not with his Tongue nor doth evil to his Neighbour nor taketh up a Reproach against his Neighbour AMong the many Sins for which God is contending with England and especially with the Professors of Religion in it I doubt not but one and that none of the least is the gross misgovernment of their Tongues The abuses of the Tongue are many one whereof is the malignity of it And whereas in David's time a malignant and virulent Tongue was the badg and cognizance of an Atheist Psal 59.7 Behold they belch out with their mouths Swords are in their Lips for who say they doth hear Now alas this Spot is become the Spot of God's Children and high professors of Religion A man can scarce come into any Company but his Ears shall be filled with censures detractions reproaches Party against Party Person against Person Instead of that old Christian Love and Charity for which the Ancient Christians were noted and applauded even by their Adversaries Behold said they how the Christians love one another Mens hearts are generally full of rancour and their Tongues of sharp reflections contemptuous and reproachful expressions censures and slanders against their absent and oft-times innocent and more worthy Brethren This is the Disease which I would endeavour to administer some Physick to from these words The Coherence is plain David proposeth a Question verse 1. Lord who shall abide in thy Tabernacle Who shall dwell in thy holy Hill By which you may understand either Sion where the Ark then was or Moriah where the Temple was to be Built and by either of them the Church of God here and especially the Heavenly Temple hereafter So that it is as if David had said and asked what is the qualification of the true Members of God's Church of the Citizens of the New Jerusalem By what properties are they known and distinguished from other men To this David doth not answer that they are so differenced by their high Talks by their crying out upon the sins of other men or the wickedness of the times by their frequent attendance at God's Tabernacle but by the uprightness of their Hearts by the good Government of their Tongues by the holiness of their Lives Verse 2. He that walketh uprightly and worketh Righteousness and speaketh the Truth in his heart And in this 3d. Verse that I have now read He that backbiteth not with his Tongue nor doth evil to his Neighbour nor taketh up a Reproach against his Neighbour It is the last clause which I intend to speak to because it will comprehend the former Nor taketh up a Reproach against his Neighbour The words I shall explain in the handling of the Doctrine which is this Doct. It is the Duty and must be the care of every true Christian not to take up a Reproach against his Neighbour I shall first explain the point then prove it and lastly apply it For Explanation three things are to be enquired into 1. Who is my Neighbour There are some men of Name in the world that will tell you that in the Language of the Old Testament by Neighbour is to be understood one of the same Countrey and Religion Popularis Israelita and it is the peculiarity of the Gospel that every man is made my Neighbour But if we examine Scripture we shall find this to be a gross mistake I need not go farther for the confutation of it than to the Decalogue it self Thou shalt not bear false Witness against thy Neighbour I suppose it will seem a very hard saying to affirm that it is Lawful to bear false Witness against a Stranger So when God commands Thou shalt not lye carnally with thy Neighbour's Wife Lev. 18.20 I presume these Gentlemen would not allow themselves that Liberty with the Wife of a Stranger If God may be his own Interpreter this Controversie will quickly be ended from Lev. 19. ch where if you compare two Verses Verse 18. Thou shalt love thy Neighbour as thy self with Verse 34. But the Stranger that Dwelleth with you shall be unto you as one born among you and thou shalt love him as thy self you will not need the help of an Artist to form this Conclusion that the Stranger is in God's Account and ought to be in mine Account my Neighbour To the same purpose you may please to compare two other places of Scripture together Deut. 22.4 Thou shalt not see thy Brother's Ass nor his Ox fall down by the way and hide thy self from them thou shalt surely help him to lift them up again with Exod. 23.4 5. If thou meet thine Enemie's Ox or his Ass going astray thou shalt surely bring him back again If thou seest the Ass of him that hateth thee lying under his Burthen thou shalt help him up He who is my Brother which is nearer than a Neighbour in the one place is mine Enemy and he that hateth me in another place And it is further observable to this end that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Neighbour is usually rendred in Scripture by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another as Rom. 13.8.9 He that loveth another hath fulfilled the Law for the Law saith thou shalt love thy Neighbour as thy self Most true therefore is that of St. Augustine Proximus est omnis homo homini every man is a Neighbour to any other man Nay the more intelligent part of the Jews were of this Opinion and Kimchi upon these words saith He is
to take up a Reproach against a man's Neighbour I answer It is a defective manner of expression and therefore is diversly supplied but especially and most reasonably two ways and accordingly a man may be guilty of taking up a reproach against his Neighbour two ways 1. When he takes it up into his mouth The Hebrew word is often so used As Exod. 20.7 Thou shalt not take the Name of the Lord thy God in vain Not take it that is not lift it up upon thy Tongue or not take it into thy Mouth So Isa 14.4 Thou shalt take up this Proverb against the King of Babylon that is thou shalt take it up into thy lips thou shalt utter and publish it Thus Ezek. 26.17 They shall take up a lamentation for thee which is explained in the following words and say to thee how art thou destroyed And therefore elsewhere the word Lips or mouth is added as Psal 16.4 Their drink-offerings of blood will I not offer nor take up their names into my lips Psal 50.16 What hast thou to do to declare my Statutes or that thou shouldest take my Covenant into thy mouth And this phrase of taking up may possibly respect the scituation of the Mouth above the Heart which according to the Opinion of the Hebrews is the seat of the Understanding As if he had said If there should rise in thy heart any evil thought or device against thy Brother let it die there let it never come up into thy mouth Now in this respect a man may be guilty of this sin of taking up a reproach against his Neighbour two ways 1. When he is the Author and first raiser of a reproach Such as Sanballat was Neh. 6.8 There are no such things as thou sayest but thou feignest them of thy own heart 2. When a man is the Spreader or Promoter of it Suppose it comes from another Fountain if thou art the Conduit-pipe by whom it is conveyed to others thou art guilty of it Lev. 19.16 Thou shalt not go up and down as a Tale-bearer among thy people 2. When a man takes it into his Ear So some expound these words thou shalt not receive not admit not endure a reproach against thy Neighbour You know the Receiver of stoln goods is as obnoxious to the Law as he that takes them away So then a man may be guilty of this sin not only by speaking but also by the hearing of a reproach against his Neighbour and so he may be three ways 1. When a man quietly permits it and gives no check to it This is certain the great Law of Charity commands me not only to do no hurt to my Neighbour but also to suffer no hurt to be done to him which it lyes in my power to prevent or remove If another set his house on fire I must lend my help to quench it I must pull my Neighbour's Ox out of the Pit though another man hath cast him in and consequently when the good name of my Neighbour is invaded by another if I patiently bear the reproach I make my self guilty 2. When a man hears a reproach against his Neighbour greedily and with delight It is a sin and that of no small size for a man to take pleasure in the sins of others and therefore the Apostle makes it an aggravation of sin Rom. 1.32 Who knowing the judgment of God that they which commit such things are worthy of death not only do the same but also have pleasure in them that do them 1 Cor. 13.6 Charity rejoyceth not in iniquity but rejoyceth in the truth Consider I beseech you the commonness of this sin if a reproach be fastned upon one who is a man's Enemy or of another Party men commonly hear such reproaches with delight not considering that this is not only a blemish to his own Party but also a blot to Christianity a reproach to the Protestant Religion a sin against God and against the Gospel a scandal to men and these things should rather call for tears than laughter and approbation And therefore when a man seems to approve another man's reproach and encourage the reproacher he involves himself in the guilt of it It is the saying of a very Learned Man upon the Proverbs That it is not easie to know whether is a greater sinner or whether is the greater plague to a Commonwealth he that spreads a reproach or he that willingly receives it 3. When a man easily believes a reproach It is said indeed 1 Cor. 13.7 Charity believeth all things but the object of this belief is the good of my Neighbour and not his evil Charity readily believes well concerning its Neighbour where there is the least colour or foundation for it but it is slow to believe evil concerning him and when a man is prone to believe evil concerning another man it is a great sign of an uncharitable disposition the reason is because men do most readily believe those things which comply with their own desires and inclinations as in Wars and differing Factions every man is apt to believe good tidings concerning his own Party Good men are the least suspitious and slowest to believe evil of others of which you have a remarkable instance in Gedaliah when Johanan told him of Ismael's design to murther him it is said he believed him not Jer. 40.14 And when it was pressed upon him a second time and Johanan offered to punish the Conspirator and to prevent the Execution of the Treason he said Thou shalt not do this thing for thou speakest falsly concerning Ismael verse 16. You may observe how backward fond Parents are to believe any ill report concerning their Children and whence doth this proceed even from an inordinate love and kindness to them and therefore on the contrary men's credulity unto evil reports concerning their Neighbours doth proceed from want of love and affection to them So much for the Explication 2. The Proof of the Doctrine shall consist in the representation of the sinfulness and injury of this practice of censuring back-biting and reproaching of others And that I may more effectually disswade and affright my self and you from it I shall discover to you how pregnant a sin this is There is a complication of injuries in it It is injurious First to God Secondly to your selves Thirdly to the Party censured or reproached Fourthly to other men 1. To God and Christ in divers particulars 1. It is an invasion of God's Prerogative You know how dangerous a Crime this is when it is committed against an Earthly Prince nor can you in reason think it less criminal and hazardous when it is committed against him who accepteth not the persons of Princes and who is greater than the Kings of the Earth And therefore observe how severely God rebukes this sin in the Epistle to the Romans Chap. 14. when men did censure and Reproach one another either for the Observation of dayes and meats as guilty of Superstition or for
the wicked When a man's heart is full of Hell it is not unreasonable to expect that his Tongue should be set on fire of Hell And it is no wonder to hear such Persons reproach good men yea even for their goodness But alas the Dâ—sease doth not rest here this Plague is not only among the Egyptians but Israelites too It is very doleful to consider how Professors sharpen their Tongues like Swords against Professors and one good man censures and reproaches another and one Minister traduceth another and who can say I am clean from this sin O that I could move your pity in this case For the Lord's sake pity your selves and do not pollute and wound your Consciences with this Crime Pity your Brethren let it suffice that godly Ministers and Christians are loaded with reproaches by wicked men there is no need that you should combine with them in this Diabolical work You should support and strengthen their hands against the reproaches of the ungodly World and not add affliction to the afflicted O pity the World and pity the Church which Christ hath purchased with his own Blood which methinks bespeaks you in those words Job 19.21 Have pity upon me have pity upon me O my Friends for the hand of the Lord hath touched me Pity the mad and miserable World and help it against this sin stop the bloody Issue restrain this wicked practice amongst men as much as possibly you can and lament it before God and for what you cannot do your selves give God no rest until he shall please to work a Cure Vse 2 Caution Take heed you be not found guilty of this sin Wherein any of us have been guilty let us be truly and throughly humbled for it and for the future let us make conscience of abstaining from it I will suppose what I have said may be sufficient for Arguments to convince and for Motives to perswade you And therefore I shall only give you some Directions in order to the practice of this Duty And to assist you against this sin Direct 1 Avoid the causes of this sin This is the most Natural and regular way to Cure a Disease by taking away the cause of it Particularly take heed of these things as the Causes of this sin 1. Take heed of uncharitableness in all its kinds and degrees Malice Envy Hatred where these Diseases are in the Heart they will break out at the Lips Out of the abundance of the Heart the mouth speaketh 2. Take heed of Loquacity and multitude of words A Man need not seek far for perpetual motion he may find it in some Persons restless and incessant Tongues Now Persons of this temper will not want matter of Discourse and therefore pick up and spread abroad all sorts of censures and reproaches against others not so much out of Malice against them as for their own Diversion and ease that their Tongues may not want Exercise Take heed of this it is in it self a sin an abuse of the Tongue a wasting of time a reproach to thy self it makes thee cheap and mean and contemptible in the eyes of others and especially of wise and good men and it is also the cause of many other sins 3. Take heed of Pragmaticalness which is when Men are inquisitive and busie about other mens matters A sin often reproved in Scripture 2 Thes 3.11 For we hear that there are some walking among you disorderly working not at all 1 Pet. 4.15 Let none of you suffer as an evil doer or as a busie body in other mens matters You may observe how Christ reproveth this in his own dear Apostle Joh. 21.21 22. Peter seeing him saith to Jesus Lord and what shall this man do Jesus saith to him if I will that he tarry till I come what is that to thee follow thou me As if he had said mind you your own business do not busie your head about other men 4. Take heed of man-pleasing There are many whose great imployment and business it is to spread evil reports concerning others who are therefore called Tale-bearers and this they do to please the humours of Persons with whom they converse unto whom they know such Discourse is most acceptable And thus many Persons make themselves guilty in hearing reproaches and not checking them because they will comply with the Company they will not displease nor offend their Friends Take heed of this and remember that severe Sentence of the Apostle Gal. 1.10 If I yet pleased men I should not be the Servant of Christ He that pleaseth other men so as to neglect any Duty or to commit any sin whatsoever he pretends he is not the Servant of Christ Direct 2 Learn the government of your Tongues Consider the necessity of it The Apostle James lays the stress of all Religion upon it Jam. 1.26 If any man among you seem to be Religious and bridleth not his Tongue this man's Religion is in vain And if this be true I am sure there are many high Professors that must be blotted out of the Saints Kalendar Consider also the easiness of this government of the Tongue Men have more command of their Tongues and of their outward Members than they have of their inward motions concupiscences and passions If Tongues be unruly God and Nature hath given you a bridle to restrain them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fence of the Teeth as the Poet speaks Learn distrust of Reports it is a good Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 learn to disbelieve Direct 3 Fame hath lost its Reputation long since and I do not know any thing which it hath done in our Age to regain it and therefore it ought not to be credited How few Reports are there in any kind which when they come to be examined we do not find to be false For my part I reckon if I believe one Report in twenty I make a very liberal allowance And especially distrust reproaches and evil reports because these spread fastest as being grateful to most Persons who suppose their own Reputation never so well grounded as when it is built upon the ruins of other mens 4. Reproach no man for that which you do not throughly understand This I am sure is highly reasonable and he that doth otherwise is altogether inexcusable because he runs an infinite hazard lest while he opposeth a man he be found to fight against God And truly if this Rule were practised some kinds of reproaches would be rare in the World for Persons of true and clear understanding are not apt to reproach others for different Opinions in lesser matters they consider the weakness of humane Nature and the necessity of mutual forbearance It is the weaker sort that are here as in other things most querulous and generally where there is least light there is most heat Those Persons by whose censures and reproaches the Church of God among us is most miserably torn and wasted are generally the more ignorant part of
their good Works 3. Their Light and good works are their own though by the grace of Christ And it is no injury to Christ or his Righteousness or Grace to say that they are their own 4. The splendour of Christians in their good Works must be such as may be seen of Men. 5. The Glorifying of God must be the end of our Good Works and of their appearance unto men 6. As bad as corrupted Nature is there is yet something in mankind which tendeth to the approving of the good works of Christians and to their glorifying God thereupon 7. God is glorified even by common men when they approve of the Glory of Holiness in Believers It is not only by Saints that God is glorified 8. As contrary as Holiness is to corrupted Nature there is such resplendent goodness in true Christians works which common men may glorifie God for And so somewhat in them and in Christianity which hath such agreeableness as may tend to further good 9. The Excellency and Splendour of the good works of Christians especially Teachers is a grand means ordained by God himself for the Conviction of the World and the glorifying of God But the resolving the Question What the splendour of these works must be is my present undertaken task God is not glorified by our adding to him but by our receiving from him not by our making him greater or better or happier than he is but by owning him loving him and declaring him as he is that we and others may thereby be wise and good and happy He is his own glory and ours And by his own light only we must know both him and all things We are not called to bring our Candle to shew the World that there is a Sun but to perswade them into its light to open the Windows and Curtains to disperse the Clouds and to open the eyes of blinded sinners I. The way of doing this and glorifying God is in the order following 1. The first thing that our works must shew is their own goodness They can never prove the Cause good till it is clear that they are good themselves Therefore doubtless Christ here intendeth that we must abound especially in those good works which the world is capable of knowing to be good and not only in those which none but Christians themselves approve If believers and unbelievers agreed in no common principles we were not capable of preaching to unbelievers nor convincing them nor of conversing with them There are many excellent things which Nature doth approve and which both parties are agreed to be good By the advantage of these as granted principles we must convince them of the conclusions which they yet deny and not as the scandalous Christian so absurdly affect singularity as to make light of all good which is taken for good by unbelievers and to seek for eminency in nothing but what the World thinks evil There is a glory in some good works which all do honour and which manifesteth it self 2. And then the goodness of the work doth manifest the goodness of the doer Every man's work is so far his own that he is related to it and by it either as laudable or as culpable as it is Gal. 6.4 5. Let every man prove his own work and then shall he have rejoycing in himself alone and not in another for every man shall bear his own burthen God himself will judge men according to their works and so will men and so must we much do by our selves for it is the rightest judging which is likest God's This subordinate honour God grants to his servants If their works were not an honour to them as the next Agents they could be none to him in their Morality as man's acts though they might as acts in general ordered to good by his own goodness If God's Natural Works of Creation Sun and Moon and Earth c. were not praise-worthy in themselves God would not be praised for them as their Maker There are works that God is said to be dishonoured by Rom. 2.23 24. And what are they but such as are really bad and a dishonour to the Authors It is so far from being true that no praise or honour or comfort from good works is to be given to man that God himself is not like else to be honoured by them as morall good if the Actors be not honoured by them The World must first be convinced that Christians are far better than other men and the righteous more excellent than his Neighbour before they will glorifie God as the Author of their goodness In God's own Judgment Well done is the first word and Good and Faithful Servant is the second and Enter thou into the joy of thy Lord is the third Two sorts of Scandalous persons rob God of his honour in his Saints 1. Those that professing Christianity live wickedly or at least no better than other men whose lives tell the World that Christians are but such as they 2. Those that slander and belye true Believers and would hide their goodness and make them odious to the World As for them that say only that we have no righteousness in our selvet by which we can be justified I shall not differ with them if they do but grant that all shall be judged according to their works and that he that is accused as an Infidel Impenitent an Hypocrite or an Unregenerate Ungodly Person must against that accusation be justified by his own Faith Repentance Sincerity and Holiness or be unjustified for ever 3. The next thing to the Work and the Person that is hereby honoured is the Christian Religion it self with the Spirit 's operations on the Souls of Christians The outward Doctrine and Example Of Christ who teacheth his Servants to be better than the World and the inward Sanctification of the Spirit which maketh them better The Air and Food are commended which make men healthy and the Medicines are praised which cure the disease That is accounted good as a means and cause which doth good and which maketh men good If Christians were more commonly and notoriously much better than all other men the World would believe that the Gospel and the Christian Religion were the best But when scandalous Christians appear as bad or worse than Infidels the World thinks that their Religion is as bad or worse than theirs 4. The next ascent of Honour is to the Maker or Author of our Religion the World will see that he is good that maketh so good a Law and Gospel and that maketh all his true Disciples so much to excel all other men And here the first honour will be to the Holy Spirit which reneweth Souls and maketh them holy And the next will be to the Son our Saviour who giveth us both the Word and Spirit And the highest or ultimate Glory will be to God the Father who giveth us both his Son and his Spirit And thus Honour ascendeth to the Highest by these
larger opening of the Methods of Grace than we can now have leasure for and therefore must be don◠its proper season Those that honour God he will honour and therefore let us also give Vse 7 them that honour which is their due The barren Professors who honour themselves by over-valuing their poor knowledge gifts and grace and affecting too great a distance from their Brethren and censuring others as unworthy of their Communion without proof are not the men that honour God and can lay claim to no great honour from men But God hath among us a prudent holy humble laborious patient Ministry that glorifie him by their works and patience and he hath among us a meek and humble a blameless and a loving and fruitful sort of Christians who imitate the Purity Charity and Simplicity yea and Concord of the Primitive Church These tell the World to their sight and experience that Religion is better than Ignorance and Carnality These tell the World that Christ and his Holy Word are true while he doth that in renewing and sanctifying Souls which none else in the World can do These shew the World that Faith and Holiness and Self-denial and the hopes of Immortality are no deceits These glorifie God and are the great Benefactors of the World I must solemnly profess that did I not know such a people in the world who notwithstanding their infirmities do manifest a holy and heavenly disposition in their lives I should want my self so great a help to my Faith in Christ and the promise of Life Eternal that I fear without it my Faith would fail And had I never known a holier Ministry and People than those that live but a common life and excel Heathens in nothing but their Belief or Opinions and Church orders and Formalities I should find my Faith assaulted with so great temptations as I doubt I should not well withstand No talk will perswade men that he is the best Physitian that healeth no more nor worse diseases than others do Nor would Christ be taken for the Saviour of the World if he did not save men And he saveth them not if he make them not holier and better than other men O then how much do we owe to Christ for sending his Spirit into his Saints and for exemplifying his holy Word on holy Souls and for giving us as many visible proofs of his Holiness Power and Truth as there are Holy Christians in the world we must not flatter them nor excuse their faults nor puff them up But because the Righteous is more excellent than his Neighbour we must accordingly love and honour them and Christ in them For Christ telleth us that he is glorified in them here Joh. 17.10 And that what is done to them his Brethren even the least is taken as done to him Mat. 25. And he will be glorified and admired in them when he cometh in his Glory at the last 2 Thes 1.8 9 10. And he will glorifie their very works before all the world with a Well done good and faithful Servant enter thou into the joy of thy Lord. What is it to do all we do in the Name of Christ and how may we do so Serm. XXIII Colos 3.17 And whatsoever ye do in word and deed do all in the Name of the Lord Jesus giving thanks to God and the Father by him THERE have been and still are many great and famous Names in the World into which men have been Baptized according to which they have been call'd and also walked in the world Rev. 11.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of great Name or men of Renown Gen. 6.4 What a Renowned Name had the Beast in the Earth Rev. 13.3 4. that the world wondered after the Beast and worshipped the Dragon that gave power to the Beast and they worshipped the Beast saying Who is like to the Beast Pharaoh was a great Name amongst the Kings of Egypt which were so call'd from their famous Predecessors So the Kings of the Amalakites were called Agag and of Tyre Hyram and of Lycia Antiochus of Pontus Mithridates of the Emperours of Rome Caesars and in the Church Professors have affected to be call'd by the Name of some Eminent persons 1 Cor. 3.4 5. Some cryed up Paul others Peter and this was a growing evil in the Church 1 Cor. 1.12 13 14. They ambitiously affected to be denominated from some Eminent Persons among them As the Lutherans and Calvinists and many others at this day have been call'd and denominated from some great persons that have been famous in their Generation But here is a Name in my Text is above all Names in Heaven and Earth and all Christians are call'd by this Name and call on this Name Jer. 14.9 Amos 9.12 This Name you must trust in and boast in beyond and above all Names whatsoever Isa 45.24 25. Surely shall one say in the Lord have I righteousness and strength and in the Lord shall all the Seed of Israel be justified and shall glory See what a Name is given to Christ Isa 6.7 And bow to it his Name shall be call'd Wonderful Councellour and consider every Letter of his Name and adore it The Apostle according to his usual manner in this Epistle having spoken of the Doctrine of the Gospel and how they received it and the influence it had on them v. 12 13. And concerning Christ in whom they had Redemption v. 14 15 16 17 18 19. And of the Excellency of his Person and of the riches of the glory of his Grace revealed in it v. 27. Then Chap. 2. he stirs them up to live such lives as becometh the Gospel and to beware of Seducers v. 16. to the end Then Chap. 3. he puts them in mind of several duties throughout the Chap. He lays down some general Exhortations with reference to the Gospel and their living suitably to it from v. 1. to 17. Then he proceeds to particular duties in our place and Relations and in this v. 17. having laid down something he gathers up all into one sum how to carry themselves in the whole course of their lives in their thoughts words and works We may observe from the general Scope Doct. That the Doctrine of the Gospel carrieth the highest and strictest obligations upon all such to whom it reveal'd to duty and service in their places and relations to God and Man In the words we have 1. A Rule laid down 2. The things that are under the Rule words works and thoughts and secret motions of the heart which works also are well known to God and so they come under Rule 3. Here is the Universality of the Rule in its extent and full compass it fetcheth in all words and works without exception and all persons for this You takes in all persons of what rank or degree soever 4. Here is the manner how they must be done so as to answer the Mind of God in the Name of Christ 5. Here is a further
Rule or rather a part of the general Rule that we should give thanks c. 1. Here 's the duty it self Thanksgiving 2. The Object of it God c. 3. How it must be managed by Christ or through Christ 1. Obs All our actions thoughts words and works must be done in the Name of the Lord Jesus Christ 2. Obs All Praises and Thanksgivings as they are only due to God so they must be performed by us to him by Jesus Christ that they may be accepted of him All thanks are due to God the Father who is the Father of Christ and in him our God and Father and therefore this work is to be done only in by and through Jesus Christ Ephes 5.20 giving thanks always for all things unto God and the Father in the Name of the Lord Jesus Christ All glory be given by the Church to Christ Heb. 10.12 15. and Rom. 16.27 How this great Duty is to be performed to God through Christ Jesus 3. Praises and Thanksgivings are the great duty of our lives for if we do all things in the Name of Jesus Christ then whatever we do in his Name is special matter of Thanksgiving In every thing give thanks if we think a good thought or do a good work it is of God and therefore be thankful and it is a Sacrifice to be tendered to God every day Heb. 13.15 As to the first Doctrine consider 1. What it is to do all in the Name of the Lord Jesus Christ 2. Why we must do all in that Name 3. How shall we come to do all in the Name of the Lord Jesus Christ 4. Some Uses 1. What is it to do all in the Name of Christ 1. It is to go to him as a Mediator or to go to God by him For we must upon all occasions go to God in a way of prayer by Christ if we will be accepted Psal 65.2 God's Spirit tells us that he is a God hearing prayer therefore unto him shall all flesh come and appear Not come to God in prayer but by Christ as Mediator Beza sets it out Invocato Christi Nomine we must go to God quod autem addit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligenter notandum est ut sciamus Deum frustra coli nisi Christus Mediator interveniat We must go to God by him we must take special notice of that word for we do in vain make our Addresses to God but by the intercession of our Mediator All our Supplications are to be put in the Name of Christ as he bids us John 15.3 16. and John 16.23 26. he tells them whatsoever they should ask the Father in his Name at that day i. e. after his Ascension and giving the Spirit you shall ask in my Name and I say not unto you c. He speaks this by way of encouragement unto them that they should go in his Name and then they should certainly speed He gives as loving Friends sometimes do when they certainly intend to do some special good for a Friend they say I will not tell you what I 'l do for you intimating thereby they will do what they can for them 2. It is to do all by his Authority Power and Command Mat. 18.18 19 20. Christ tells them that whatever they did bind or loose on Earth in his Name i. e. by his Authority and Command should be bound in Heaven For when two or three are gathered together in his Name i. e. by vertue of his Command he would be in the midst of them All Power and Authority is given of the Father to Christ Mat. 28.18 19 20. and therefore go in the Name of the Father c. Laws and Proclamations which go forth in the Name of the King they go forth in his Authority All our actions come under his Command he is our King and our Law-giver Isa 33.22 Though other Lords besides Christ have had Dominion over us but by him only will we make mention of his Name Isa 26.13 By vertue of his Command and Authority we 'll make mention of thy Name we will admire and praise thee He is a Soveraign Lord who Commands and doth impose Laws on the Consciences of men his Laws reach the inward as well as the outward man else all that we do cannot be done in his Name and by vertue of some Authority from him who is King of Kings and Lord of Lords Rev. 19.16 and the only Potentate 1 Tim. 6.11 3. It is to do all in his strength and power this is to do all in his Name Thus Acts 4.6 7. Annas and Caiaphas c. asked Peter and John by what Power or by what Name they had done this v. 10. Peter told them that in the Name of Jesus Christ did that Man stand whole before them thus did they come in the Power of Christ To go about a work in the Name of Christ is to go about it and do it in his strength and Power 1 Sam. 17.45 David went against Goliah in the Name of the Lord of Hosts so David said Psal 108.10 11. that in the Name of the Lord he would destroy them i. e. in the strength and Power of the Lord. Paul can do all things through Christ who strengthens him Phil. 4.13 His Grace was sufficient for him 2 Cor. 12.9 No man in the strength of his own parts or gifts can do any thing so as to be accepted John 15.5 without me ye can do nothing he doth not say that you may do something or that you can do but little but you can do nothing without me He worketh all our works for us Isa 26.12 even the will and the deed Phil. 2.13 Paul laboured more abundantly than they all 1 Cor. 15.10 but he presently corrected himself Yet not I but the Grace of God which was with me 4. For his Glory 1 Cor. 10.31 So that as he is the Author so he is the end of all we do Rom. 11.36 All people must honour the Son as they honour the Father Joh. 5.23 Christ is the Alpha and Omega of all Rev. 1.8 All Glory and Honour is due to Christ as is due to the Father Rev. 4.9 11. they give glory to him that sits on the Throne and Rev. 5.12 13. there is all honour given to him that sitteth on the Throne and to the Lamb they which do all for the glory of God do all their actions to the honour of God the Father Son and Holy Spirit so that when God doth any thing for us he doth it for his Name 's sake and therefore when David begged of God that for his Name 's sake he would lead him Psal 31.3 he means for his Glory we should have an eye at the Glory of Christ 5. To do all in the Name of the Lord Jesus is to live a life of Faith for a supply of all things for Life and Godliness as the Apostle speaks 2 Pet. 1.2 3. he tells us we have all things that is we
out and shook himself as at other times It seems to have been his manner when he went about any great work We should stir up our hearts and send up frequent Ejaculatory Prayers though we cannot engage in a solemn way of duty to God and much work is done that way Exod. 14.15 Moses sent up an Ejaculation upon a great exigent which reached Heaven yet there was not a word spoken by him yet saith God Wherefore cryest thou unto me We should often cast the eye of Faith up towards God Isa 45.22 as they looked up to the Brazen Serpent and were healed The people of God looked to the Temple when they could not come near to it and the Temple was a Type of Christ 1 Kings 8.29 30 35. Jonah 2.4 This which hath been laid down by way of Direction I would press by way of Exhortation in a word to have frequent recourse to the Lord Jesus Christ since he doth so frequently press us to this very thing the oftner we visit him the more enlarged we are in our desires towards him the more we receive from him and the better welcome we are to him and the Father for his sake He bids us open our mouths wide and he will fill them Psal 81.13 14 15 16. and takes it very ill at our hands when we are straitned in our hearts towards him We can't go to God as a Father in Christ in Christ's Name but we must needs speed Heb. 4. last verse and we can't speed but by him and upon his account for 1. We have admittance and access to the Father only by Christ Eph. 3.12 2. We have assistance only through him Joh. 15.5 Phil. 4.13 3. In regard of acceptance which is only in and through him Eph. 1.3 6. 4. In regard of recompence Rev. 22.12 Our reward is only by him Mat. 5.11 12. that is a great reward for Christ's sake eternal Life The greatest reward is by Christ Rom. 6.23 The Fourth thing propounded was some Uses that since we must do all in the Name of the Lord Jesus Christ hence may be inferred First That all our Actions as they must be done in his strength and for his Glory 1 Cor. 10.31 So by his Authority and according to his Rule and Word It is not in our Power nor at our Liberty to Act as we please according to our own Fancy or for our own ends Rom. 14.7 8. none of us Liveth to himself as if he should say we are none of our own therefore Living and dying we are the Lords and so in neither at our own disposing He had spoken before of their eating or forbearing to eat how they ought to eat or not to eat according to the Will of God it must be to the Lord's Glory especially considering that he who requires we should do all in his strength and Name and for his Glory hath such a Title to us to lay Laws upon us as none else hath 1 Cor. 6.20 So that all our Actions must come under some Rules general if not particular 1. Of Piety to God 2. Of Charity to Men. 3. Of Sobriety to our selves And all this the Gospel teacheth us Tit. 2.11 12. The Grace of God which hath appeared to all Men teacheth us that denying all ungodliness c. we should Live Soberly Righteously and Godly in this present World There is the Rule of the New Creature Gal. 6.16 by which a Saint doth walk in his general and particular Calling in all holy Conversation and Godliness 2 Pet. 3.11 They are a proud Generation that say as they Psal 12.4 Our Tongues are our own who is Lord over us We will not be bounded by any Laws nor walk by any Rule nor be controlled by any whatever but we have not so learned Christ we have our bounds and limits set us not only in Sacred but civil things Therefore Bishop Davenant upon Col. 3.17 speaks fully to our purpose Fallitur vulgus cum judicat licere sibi uti victu vestitu sermone aut quaecunque adiaphora suo arbitrio nam haec omnia ad Regulam adhibenda sunt alioquin licet ipsa re nullum sit vitium erit tamen in utente The vulgar sort are much mistaken who judge it Lawful for them to use their Liberty wholly in Eating Drinking Cloathing Speaking or any other indifferent things according to their own wills and pleasure for all these things are to be brought under Rule otherwise what is lawful in it self may be unlawful to him that useth it 2. Inference That they are very bold and sawcy wretches who presume to entitle Christ to their impious and wicked courses In nomine Domini incipit omne malum How many do justifie themselves in their superstitious practices by the Word of God How many be like Satan who when he tempted Christ produced Scripture to enforce his temptations Mat. 4.2 3 4 c. So too many cite Scripture for their False Worships and for their False Doctrines and wicked Lives but Wisdom is justified of her Children Mat. 11.19 It was a profanation of God's Name when the Israelites proclaimed a Feast to the Lord which was to their Idols Exod. 32.5 We find the false Apostles pretend as much to the Name of Christ as the Apostle Paul did and to Preach in his Name though they Preached false Doctrine 2 Cor. 11.13 And Antichrist himself pretends to be like the Lamb when he speaks like a Dragon Rev. 13.11 3. Infer Hence we infer That we cannot expect God's Blessing upon any thing which is not done in the Name of Christ What we undertake and not in the fear of the dreadful Name of the Lord Jehovah not for his Honour and according to his Word we cannot expect his Blessing None can expect God's guidance assistance or success in that which cannot be warranted by the Word of Christ all Blessings being wholly and only in his Name Eph. 1.3 We have all things in Christ in a way of Blessing 1 Cor. 3.22 23. Whilst we are with him he will be with us 2 Chron. 15.2 While we are with him in a way of Duty he will be with us in a way of Blessing 4. Infer Hence it follows That it is not in the power of any Person by natural or acquired parts to do any thing according to the Rule of Christ or for his Glory which is not done in his strength and thâ—refore Paul who could do all things through Christ which strengthned him Phil. 4.13 could not so much as think a good thought without him 2 Cor. 3.5 And this our Lord Christ puts out of Question John 15.5 where he tells us Without me ye can do nothing It is not in the name of the most â—â—cellent parts or gifts or grace whatever that we can do any thing acceptable or well pleasing to God 5. Infer Whatever Excellency there is in any Action or worthy Atchievement so as to commend it to God it is from Christ through Faith in his
So 2 Pet. 2.2 He had spoken of some who by their Doctrines denyed the Lord Christ that bought them by reason of whom the way of truth was evil spoken of by the false Doctrines and flagitious lives of Professors the Name and Religion of Christ is rent and torn in pieces and brought into contempt among the worst of men And therefore we find that when Professors are pressed to walk as becometh the Gospel one great Argument is taken from the great reproach that else will follow 1 Tim. 6.1 he presseth servants to account their Masters worthy of double honour that the Name of God and his Doctrine be not blasphemed The like Argument we have upon Wives that they be discreet c. obedient to their own Husbands Tit. 2.4 that the Word of God be not blasphemed that the way of Religion in which they profess to serve God be not made vile and contemptible in the eyes of such as have little regard to any Religion at all Averroes was most taken with the Christians Sect as he called it but when he saw the Christians do what he thought was a great offence against the God whom they served or worshipped he said Moriatur anima mea cum Philosophis Let me die amongst the Philosophers and not among the Christians It is reported of one Hathway an Indian as blind as he was so possessed with prejudice against the Christian Religion by the cruelty of the Spaniards that he refused to be Baptized because of their vile carriage and said he would not go to the same Heaven with them Of all persons Christians have cause to walk most wisely and uprightly in reference to that honourable Name which they bear lest otherwise they expose it to contempt Let us do as the Primitive Saints did Acts 9.31 of whom it is said they walked in the fear of the Lord and the Churches had rest They were in the midst of persecuting bloudy Enemies who seeing them walk in the fear of the Lord and according to the Rules of the Christian Religion which did strike such an awe into them of the Majesty of their Religion which did shine forth in their holy heavenly Conversation as brought their Enemies under so great Convictions as they durst not at that present attempt them or hinder their peace A Saint sanctifies the Name of the Lord in the course of his life while he walks in the fear of the Lord Isa 8.13 This was a great Argument which prevailed with Nehemiah and he propounded it to the people to walk in the fear of the Lord because of the reproach of the Enemy Nehem. 8.9 It is not the Jew which denieth the Name of Christ or the Turk which defieth it or the Pagan Dragon Rev. 12.2 3. which persecuteth the Name of Christ that casts so soul a blot and reproach upon the Name of Christ as he which takes upon him the Name of Christ and under a form of godliness lives in the practice of those foul abominations spoken of 2 Tim. 3.1 2 5. from which turn away How we may steer an even Course between Presumption and Despair Serm. XXIV Luke 3.4 5. As it is written in the Book of the words of Isaiah the Prophet saying The voice of one crying in the Wilderness Prepare ye the way of the Lord make his Paths streight Every Valley shall be filled and every mountain and hill shall be brought low and the crooked shall be made streight and the rough wayes shall be made smooth THIS Chapter begins with the Ministry of John the Baptist the Forerunner of Christ In which you have 1. The Time of his Ministry when it began set down and ascertain'd by some particular and very memorable remarks upon it from the names of those who were then in Authority chief Governours and Rulers both in Church and State whose several Offices and Commands bore the same date with John's preaching ver 1 2. The reason of this I shall not now trouble you with 2. His Call unto this Office ver 2. The Word of God came unto John 3. The Subject matter of his preaching viz. The Baptism of Repentance for remission of Sins ver 3. 4. The occasion that prompted him to this subject and made him fix his thoughts upon it which was an ancient prophecy out of Isaiah ch 40.3 The Holy Ghost bringing this into his mind telling him it was now to be fulfilled by his preaching and therefore no doubt directed him to pitch upon such a subject as might tend most to the accomplishment of that Prophecy The Prophecy or Promise for it is both you have in the words of my Text and in the last Clause of the succeeding Verse I shall not insist upon the several Metaphors in the Text but in short give you the general sence of the whole By mountains and valleys I understand all sorts of Men high and low rich and poor who considered in their natural condition whether convinced or unconvinced do all stand in a direct opposition to Jesus Christ are exceeding averse from and unprepared for the Doctrine of the Gospel will not submit to the Law of Faith some upon one account and some upon another till God by a further work of the Spirit doth open their eyes and draw their hearts to Christ Now the words of the Text do contain this Preparatory Work of the Gospel upon poor Sinners in order to due reception of Christ and aright application of him by Faith unto the Soul It consists of two parts 1. Pulling down Mountains 2. Filling up Valleys both very difficult work John had to do with some who were puft up with a conceit of their own Righteousness and would be their own Saviours and not be beholding to Christ and free Grace for any thing thinking themselves to be something when indeed they were nothing Gal. 6.3 Revel 3.16 17. These were the proud Pharisees boasting of their own Righteousness and besides these there are also a company of Profane Atheistical Sadducees who gloried in their sins and denying the Resurrection of the Body and the Immortality of the Soul ran out into all licentiousness Others again were so convinc'd of Sin and of the dangerous consequence of it that they were ready to sink into Despair knew not what to do fearing their sins were greater than could be forgiven these are the Mountains and Valleys in the Text. Presumption on the one hand and Despair on the other that rises too high this sinks too low that inclines too much one way this too much the other and there is a crookedness and obliquity in both which must be rectified and straightened by the Preaching of Repentance in order to the Remission of Sins This John doth first urging the necessity of Repentance upon the proud Pharisees who thought they needed no Repentance Luke 15.7 Secondly urging the great Gospel Priviledge that Christ hath purchased for Believers upon their repentance viz. Remission of Sins upon poor dejected Sinners that both
Christian who is saved when he dies may live comfortably while he lives then the resolution of the case is this that that Faith which is saving in the end is also sanctifying in the way and would be comfortable also if the Christian did not Ponere obicem hinder it himself and therefore that he may live joyfully he must remove these hindrances and use the means proper to the end of which anon at present he must do as these believers in the Text did and he shall find comfort as they did in these four particulars 1. They did persist in the simplicity of the Gospel as it is in Christ 2 Cor. 11.2 false Apostles deceitful workers transforming themselves into the Ministers of Christ began then v. 13. Paul was jealous of the Church of Corinth lest that chast Virgin should be corrupted v. 2. as the Churches in Galatia were bewitched with these juglers Gal. 3.1 the great design of the old serpent from that day to this hath been to adulterate the Doctrine of faith in a crucified Redeemer knowing full well that this is the most effectual course to ruine all true holiness and solid comfort But these believers received the grace of God in truth as it was fully and plainly proposed to them they did not spin out the high and vital truths into needless disputes nor darken them with nice distinctions and subdistinctions this serves for little else but to distract the mind and disturb the quiet of mens souls 2. They did taste that the Lord viz. Christ is gracious to whom coming as the living stone they as lively stones were built upon him a spiritual house for God 1 Pet. 2.4 5. they did not content themselves with orthodoxy to rest satisfied in this that they were not Simonians or Ebionites or Menandrians or the sectators of them that did destroy Christ's righteousness by dividing it let us not only profess Christ but feel him 't is one thing to preach Christ and another thing to feel him were the last words of Mr. Ash 3. They minded the mystery of the Gospel the eternal Deity grace and righteousness of our Lord Jesus as Peter prayed for them 2 Pet. 1.3 and exhorts them to grow in this 2 Pet. 3. last as for Church modes and membership and priviledges they did enjoy them without censuring and animosity but knowledge of and communion with Jesus Christ accompanied with love and obedience and peace of conscience was the main business of their life this is the way to comfort let us do so Assure your selves there is little joy in a ceremony to a dying man modes and membership are but sorry comforters Lastly As they had Faith and Love so they did exercise them they did believe and they did go on to believe and so to be acquainted with the righteousness of God from Faith to Faith you may observe how the Apostle remembers the works of Faith Love and Patience in Christ of the Thessal 1. cap. 1.3 and in the 2. Epistle cap. 1. verse 3. He thanks God their Faith did grow exceedingly there was but a little time between the writing of these two Epistles this latter being written shortly after the first to rectifie their mistake about the day of Christ The primitive Christians did not content themselves with habits and let them be as fire under the ashes or as seed under the clods but did stir them up that they might warm and they did water them that they might spring and blossom like a rose If a man that hath the power of seeing should walk up and down the streets from morning to night with his eyes shut without any actual seeing would you not suspect him to be distempered what comfort can this man take in the light of the Sun much like this is a believer that hath Faith habitual he riseth in the morning and lyes down at night and hath not an act of Faith upon nor a privy thought of blessing Jesus all the day how can any comfort be expected in such a strangeness as this is So then the sum is this these believers received the Gospel of Salvation by Christ pure as it was proposed to them they gave the Apostle this honour that they had wisdom enough to express themselves plainly fully significantly and honesty enough that they would not deal fallaciously or ambiguously they valued not the tradition of their fathers nor the fancies of Philosophers they had no vain janglings amongst themselves but coveted the sincere unmixed milk of the word that they might grow thereby 1 Pet. 2.1 2. The Gospel came to them not in word only but in power and in the Holy Ghost and in much assurance Assurance of understanding assurance of Faith their communion was with the Father and fellowship with Jesus Christ that made their joy to be rich and plentiful their priviledges and ordinances were their delight but not their confidence they came to God by them and waited upon God in them in dangerous times for the enlarging and confirming of their knowledge Faith and comfort let us be exhorted to do as they did and doubtless we shall speed as they sped My business now is to speak something to the Text and then more to the practical case in hand only first I would crave leave to speak a few words to the context for this reason because as my Text is the true pourtraiture of practical godliness so the context gives us a system of godliness doctrinal The Epistle is written to the strangers v. 2. Jews and Gentiles say some but especially Jews scattered in four now Roman provinces not long before distinct and considerable Kingdoms together with Asia sc the proconsular or less Asia yet including also those parts in and about Chaldea Peter was at this time in or about Babylon in which parts were many myriads of the Jews of whom he was the Apostle with James and John Gal. 2.9 1 Pet. 5.13 That Babylon in the Text should mystically be Rome is a mere conceit and a groundless fancy this Epistle was written thirty years at least before John had received the revelation Grotius and others are quite beside the truth 't is forty to one odds that Peter was never there well these Jews were effectually called according to Gods election the terminus or the thing to which not for which or upon which but to which they were chosen and called is said to be this sc to obedience and sprinkling of the blood of Jesus the great efficient of this in them is the blessed Spirit through the sanctification of the Spirit the same verse being thus sanctified they had hope where observe the property of this hope it was a lively hope 2. The term or object an inheritance 3. The way whereby they obtained this hope they were begotten of God as a father to it 4. The cause moving God to this his abundant mercy 5. The ground of this hope it was the resurrection of Christ from the dead then
with the other 't is sweet and bitter mingled together 'T is not all mercy that 's reserved for Heaven nor all misery that 's reserved for Hell but something of both that 's proper to the middle state of earth Eccl. 7.14 God hath set the one over against the other Prosperity and Adversity Comforts and Crosses Mercies and Afflictions to the end that man should find nothing after him so as to find fault with what God doth or to say this and that might have been better ordered by him Now if men would but let their thoughts dwell upon this how would it tend to the quieting of their minds in every Condition For shall we receive good at the hands of God and shall we not receive evil Job 2.10 Especially when we consider 1. That the good is much more than the evil and 2. That the evil is our desert the good of mere grace We take but a partial view of our condition eying the dark side of it only and then we vex and repine under it whereas did we view the whole and think of our mercies as well as of our afflictions we should not carry it so disingenuously towards God Hezekiah had a sad message sent to him but he received it with all submission because there was a mixture of mercy in it Isa 39.8 Good is the word of the Lord c. for there shall be peace and truth in my days There 's (o) Acquiescendum conditioni suae quam minimè de illa querendum quicquid habet circa se commodi apprehenden dum est Nihil tam acerbum est in quo non aequus animus solatium inveniat Sen. de Tranq Anim. ad Helvid c. 10. no state so sad in which a good man may not pick out something to comfort and quiet him therefore Christian deal wisely and faithfully in this set the good against the bad and there will be no discontent 2. This is to be thought of be the estate what it will 't is but common whatsoever your troubles are you have many sharers and companions therein * 1 Kin. 19 14 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euripid. vide Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 475. The Prophet fancied he was left alone which made him the more froward in his condition but God told him he had reserved some thousands in Israel who had not bow'd their knees to Baal And so some in their tryals are apt to think they are alone their case is singular none so cross'd so afflicted as they when God knows there are many thousands who drink of the same Cup. 1 Cor. 10.13 There hath no temptation taken you but such as is common to men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5.9 Knowing that the same afflictions are accomplished in your brethren that are in the world If this was but considered by persons under afflictions their Spirits would not be so disturbed as they are when 't is but with me as 't is with others why should not I be content men will quietly submit to that which is the lot of others as well as their own Ferre quam sortem patiuntur omnes Nemo recusat The Greek Tragaedian brings in one as heightning his misery and crying out Wo is me but why saith he Wo is me when we suffer nothing but what is incident to all Mortals Did we but in time of need revive this upon our thoughts it would much alleviate our grief and obviate all heart-disquietment That which is proper to the present life 3. This state doth but agree and suit with the present life Thou canst not expect it should be much better whilst thou art here below consider this and be content We forget where we are and look for that here on earth which we cannot have and this betrays us to impatience and discontent Did we but remember and urge it upon our selves that this life is the time of Tryals that we are born to trouble here that 't is vanity to expect rest and ease and comfort and felicity in this world surely we should not be much disturbed at any trouble that doth befall us Shall Israel when in the Wilderness murmur if there they meet with hardship Shall they who are at Sea be angry if they meet with storms shall the Traveller be offended at a little bad way in the lower region would we have nothing but serenity and calmness 'T is a thing no less foolish and absurd for Christians to be discomposed in their minds if here troubles and afflictions seize upon them Alas these are inseparable from the present life 4. No state is so bad as it might be ponder upon that It might be worse and it will teach you in every state to be content 'T is bad but it might be worse yea it is worse with many their wants are more pinching than thine their pains more acute than thine their losses greater than thine c. thou hast cause rather to be thankful than impatient in as much as a lesser evil carries mercy in it But why do I instance in these lower matters thy state is an afflicted state but it is not a damned estate 't is chastning but 't is not condemning 't is some temporary cross but 't is not the everlasting curse 't is affliction for a moment but 't is not eternal misery It might be Hell separation from God for ever burning in that fire which is unquenchable thou that art freed from these tremendous things wilt thou fret because of some petty tryals or calamities Oh think of this and be still Shall the malefactor fret at his Judge for sentencing him to some corporal punishment when he might have passed the sentence of death upon him shall the offending son be angry with his father for correcting him when he might have disinherited him Oh Christian this is thy case towards God act thy reason and consideration upon it to suppress all passion 3. The third thing Consideration of the frame of contentment that thoughts must dwell upon and be imploy'd about in order to Contentment is Contentment it self in considering what an happy and excellent frame that is And indeed the due consideration of what it is to be Content as è contra what it is to be discontented is not only a strong motive but also a very proper means to further the exercise and practice of Contentment As to the large handling of this subject the excellency of a contented frame I must not engage therein for that I refer you to others who have done it fully I will but hint a few things for your thoughts to work upon as occasion shall require Contentment therefore 1. Is a frame that carries much grace in it 'T is a holy 'T is a gracious frame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. in vit Epicuri Gen. 32.10 good and gracious temper of Soul It speaks the creature to have a due sense of God in his Sovereignty
aliqua ex Parte cum statús sui qualitate rixetur Idem ibid. Oh this is much to be lamented Let us bring it down to our selves Paul had learnt in every state to be content we have scarce learnt in any state to be content We are not well either full or fasting When it's Summer then 't is too hot when 't is winter then 't is too cold Every condition is more or less uneasie to us If it be Mercy we complain it is not enough if affliction we complain 't is too much and so we are alwayes in statu querulo moroso as he in Seneca expresseth it The great God is willing to be pleased with what we do but how hard are we to be pleased with what he doth He finds no fault with our duties though attended with many defects if done in sincerity we will be finding fault with his Providences though there be nothing in them but what speaks infinite Wisdom and Goodness The generality of men carry it as if the fretting leprosie was upon them yea many even of those who belong to God are too much sick of this disease Surely if he was not a long-suffering and compassionate Father he would not bear as he doth with such froward Children The most like their inward state too well and their outward state too ill Such who have the world are contented without God Such who have God are not contented without the world It being thus is it not highly necessary that we should for the time to come set our selves with our utmost diligence to get a Contented spirit May be we dare not let the fire of our passion break forth but it lies smothering and hid in the heart when shall it be quite extinguished oh that that might be wholly cast out and that instead thereof sedateness of mind submission to God contentation in every condition might come in into the soul My Brethren will you fall upon the studying of this excellent lesson of Contentment You have learnt nothing in Christianity till you have learnt this you are no better than Abcedarians in Religion if you have not mastered this great piece of practical knowledg You have heard much read much of contentment but have you learnt it so as to live in the daily practice of it pray take up with nothing short of that The design of this Sermon hath been to help you herein to direct you what you are to do in order to Contentment Now will you make use of the Directions that have been given viz. to be considerative godly praying persons These are the best remedies that I could think of against that Spiritual Choler that doth so much trouble you Use them and I hope you will find the vertue and efficacy of them to this end Look to your state and course that you be godly when any thing troubles you retire for Consideration and Prayer hold on in this way and in tim you also will be able to speak these great words as to your selves that you have learnt in every state to be content How to bear Afflictions Serm. XXVII HEB. 12.5 My Son despise not thou the chastening of the Lord nor faint when thou art rebuked of him Prov. 3.12 THe words are an excellent passage from the Book of the Proverbs wherein the Supreme eternal Wisdom is represented giving instruction to the afflicted how to behave themselves under troubles so as they may prove beneficial to them the counsel is that they should preserve a temperament of Spirit between the excess and defect of patience and courage and neither despising the Chastenings of the Lord by a sinful neglect of them as a small unconcerning matter nor fainting under them as a burden so great and oppressing that no deliverance was to be expected To enforce the exhortation Wisdom useth the amiable and endearing title My Son to signifie that God in the quality of a Father afflicts his people the consideration whereof is very proper to conciliate reverence to his hand and to encourage their hopes of a blessed issue The Proposition that ariseth from the words is this 'T is the duty and best Wisdom of Afflicted Christians to preserve themselves from the vicious extreams of despising the chastenings of the Lord or fainting under them To illustrate this by a clear method I shall endeavour to shew 1. What it is to despise the chastenings of the Lord and the causes of it 2. What fainting under his rebukes signifies and what makes us incident to it 3. Prove that 't is the duty and best wisdom of the afflicted to avoid these extreams 4. Apply it 1. To despise the chastening of the Lord imports the making no account of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as unworthy of serious regard and includes inconsiderateness of mind and an insensibleness of heart 1. Inconsiderateness of mind with respect to the Author or end of Chastenings Job 5.6 1. With respect to the Author when the afflicted looks only downwards as if the rod of affliction sprang out of the dust and there were no superior cause that sent it Thus many apprehend the evils that befall them either merely as the productions of natural causes or as casual events or the effects of the displeasure and injustice of men but never look on the other side of the veil of the second causes to that invisible providence that orders all If a disease strikes their bodies they attribute it to the extremity of heat or cold that distempers their humours if a loss comes in their estates 't is ascribed to chance to the carelessness and falseness of some upon whom they depended but God is concealed from their sight by the nearness of the immediate agent whereas the principal cause of all temporal evils is the over-ruling Providence of God Shall there be evil in a City and the Lord hath not done it Amos 3.6 They come not only with his knowledg and will but by his efficiency Exod. 10.13 19. The Locusts that infected Egypt were as real an effect of God's wrath as the most miraculous Plague although an East-wind brought them and a West-wind carried them away The arrow that was shot at a venture and pierc't between the joynts of Ahab's armour was directed by the hand of God for his destruction 1 King 22.34 Shimei's cursing of David though it was the overflowing of his Gall the effect of his malignity yet that holy King lookt higher 1 Sam. 16.11 and acknowledged the Lord hath bidden him As the Lord is a God of power and can inflict what judgments he pleaseth immediately so he is a God of Order and usually punisheth in this world by subordinate means Now where ever he strikes though his hand is wrapt up in a cloud yet if it be not observed especially if by habitual incogitancy men consider not with whom they have to do in their various troubles this profane neglect is no less than a despising the
1. Pardoned Persons being taken into Covenant are taken into God's favour Nothing doth hinder God's special favour but unpardoned sin nothing but that which is the only Object of his hatred and cause of his displeasure and this is nothing else but sin Although God's love have many Objects yet his hatred hath but one and that is sin God hateth none of his Creatures as they are Creatures but as they are sinful never did any thing offend or displease God but sin nothing else hath power to enkindle God's anger and to blow it up into a flame When God forgiveth sin his hatred ceaseth his anger is removed and he receiveth them whom he pardoneth into the arms of his special love God's favour is the peculiar priviledg of God's pardoned People Psal 106.4 Remember me with the favour which thou bearest to thy People O visit me with thy Salvation Therefore all pardoned Persons being in God's favour they are Blessed because his favour is the Fountain of Blessedness In his favour there is life Psal 30.5 Yea his loving kindness is better than life Psal 63.3 The favour of an earthly King is counted a great Priviledg but the favour of the King of Heaven is really a great Blessedness The God of Heaven who is so Powerful Wise Faithful Good Merciful hath a special favour and kindness for them and doth love them with an incomparable incomprehensible unchangeable and eternal Love therefore they must needs be the happiest People on the Earth 2. Pardoned Persons being in Covenant are taken into God's family being reconciled by the Cross of Christ Eph. 2.16 they are no more strangers and forreigners but fellow-Citizens with the Saints and of the Houshold of God v. 19. And being of God's Houshold they are God's Children 1 Cor. 6.18 I will be a Father unto you and ye shall be my Sons and Daughters saith the Lord Almighty This is a priviledg which rendreth all those above all others most Blessed who partake of it Joh. 1.12 To as many as received him to them gave he power to become the Sons of God even to them that believe on his Name To them gave he power The Original word signifieth Right or Priviledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the greatest priviledge in the World to be numbred amongst God's Children hence it is that John writing of it in his Epistle doth break forth into an exclamation of joy and wonder 1 Joh. 3.1 Behold what manner of love the Father hath bestowed upon us that we should be called the Sons of God! He seems to be in an extasie of joy at the greatness of this priviledg and the happiness of such as had attained it If beggars were lifted up from the Dunghil to be adopted Children of the greatest Prince upon the Earth it would not be so great an honour to them as this honour and dignity which is conferred upon pardoned Persons in their being advanced into the number of the adopted Children of the great Jehovah the Lord of Heaven and Earth and will any question whether they are Blessed 3. Pardoned Persons being in Covenant are under God's special Providence There is a General Providence that doth attend all the Children of men but God's especial Providence doth attend his own Children and his peculiar People who are reconciled unto him by Jesus Christ such are under God's especial Providence they dwell in the secret place of the most High and under the shadow of the Almighty Psal 91.1 God's Name is their strong Tower unto which they run and are safe Prov. 18.10 God is frequently called their Rock and Fortress Buckler Shield and Deliverer and hath made many Promises unto them of Defence and Deliverance They are under God's special Provision as a Father provideth for his Children so God provideth for his People he provideth for their Bodies When the young Lions lack and suffer hunger they shall not want any good thing Psal 34.10 He promiseth to Feed them and Clothe them and to with-hold no good thing from them and if they always have not as much in the World as they wish they shall be sure to have as much as God seeth they do really need but more especially he provideth for their Souls the Robes of his Son's Righteousness to Clothe them sweet and precious Promises to Feed and Nourish them Jewels of Grace to enrich and adorn them the guard of Angels to attend them himself and his Son to be Companions to them the Peace and Joys of the Holy Ghost to chear them and to sweeten their passage through the valley of the World and the dark entry of Death This is the priviledg of pardoned Persons and surely then they are Blessed 4. Pardoned Persons being in Covenant have free access unto God in Prayer Eph. 2.18 Through him we have access by one Spirit unto the Father Chap. 3.12 In whom we have boldness and access with confidence by the Faith of him Heb. 4.16 Let us therefore come boldly to the Throne of Grace that we may obtain mercy and find Grace to help in time of need Being pardoned and reconciled through Christ they may with boldness and confidence come daily to the Throne of Grace and there by Prayer and Supplication make known their requests unto God and they shall be sure to have both acceptance and audience God who hath given them a pardon will deny them nothing that is really for their good having interest in Christ who hath such interest in Heaven whatever they ask of the Father in his Name if it is according to his will they may be assured because Christ hath faithfully promised it that he will do it for them Surely then such Persons are happy 5. Pardoned Persons being in Covenant have Communion with God in all his Ordinances not only in Prayer but hearing of the Word Singing and at the Table of the Lord when others rest in the out-side of Ordinances they meet with God there Sin being removed which before made a separation they now attain Communion with God and their hearts close with him as their chief good There is nothing more sweet in the World than Communion with God hence David doth account those most happy that had the liberty of God's House and Ordinances where they did or might enjoy so great a priviledg Psal 84.4 Blessed are they that dwell in thy House And Psal 65.4 Blessed is the man whom thou choosest and causest to approach unto thee that he may dwell in thy Courts he shall be satisfied with the goodness of thy House even of thy Holy Temple Such only are truely Blessed that find satisfaction it is not the Enjoyment of Creatures will give this but in the Enjoyment of and Communion with God in his Ordinances which is the goodness of God's House true satisfaction may be found and therefore pardoned Persons who do attain this are truely and the only Blessed Persons Reas 4. Such must needs be Blessed whose iniquities are forgiven because they
time of day it is with your Soul Pray therefore and strive for renewed sights of Grace and for anointing with fresh Oyl for the Saints do often lose their Impressions through carelesness and inadvertency whilest they have here and there to do or indulgence to some Carnality and through the malignancy of some over beating temper or temptation in an hour and power of Darkness And this makes the Soul to drive heavily which sometimes ran as pleasantly as the Chariots of Aminadib but now the Wheels begin to skreek through want of fresh anointings It being so look to your Vessels and your Oil and see how they are stored with it and how the Spirit shineth at any time upon his own Lines and Figures This also I premise to the answer of the Question because the soul never acteth Grace so vigorously as vvhen ones state is cleared First therefore for resolution Maintain your Faith in frequent exercise and make no less conscience of acting daily Faith than you do of daily Prayer For we are apt to rest in a quondam Call to Christ and in the original work of Faith and not to be coming still to Christ and that as earnestly and studiously as if we had never come before He that is coming unto me saith Christ John 6.35 1 Pet. 2.4 The word in the Original is a Participle of the Present Tense And through the neglect of this daily coming the soul is often in the dark and seemeth to have lost the Promise in which it was formerly drawn to Christ by means whereof it is sometimes midnight with the wisest Virgins as well as so at other times by means of their security For instance By Faith Abraham when he was called not only unto Canaan but unto Christ obeyed for he looked more to the Promised Seed than to the Promised Land else what had his Faith been But now in tract of time viz. about ten years after he begins to call the Promise into question Gen. 15.2 and to make the Steward of his house his Heir till God renewed the Promise to revive thereby the actings of his sleeping Faith Look now towards Heaven saith God and tell the Stars if thou be able to number them and he said unto him so shall thy Seed be Upon this Abraham believed in the Lord and it was accounted to him for righteousness Why Did he not believe before Yes The Apostle dateth his Faith from his coming out of Vr of the Caldees Heb. 11.8 And yet here we meet with a second Date i. e. as to an eminent reviving act of his Faith as if he had omitted to believe as indeed he did and now began again which was only an interruption not an intercision Now thus it may be with you who believed many years ago but the Promise and Impression of it is perhaps almost worn out and your Faith begins to languish but the Promise is still the same and the word of the Lord endureth for ever and that is the word of the Gospel which is preached to you wherefore take hold of it again and again and of Christ therein and not only of that particular promise wherein Christ at first was held out unto you but of any other that occurreth and in the frequent renewings of your Faith your drooping hearts will be revived and long at last for the coming of him in whom your Soul believeth You know that your Faith will determine with your Life and therefore improve it daily for your Death which draweth on by gradual steps in which you are still making forwards towards the Bridegroom's coming who keeps equal paces with you so that he and you will meet together at the point of dissolution Your Faith cannot conquer Death for there is no discharge in that war between Death and Nature only Faith will vanquish the dread and horror of it For Death in which the Bridegroom first cometh to us is in it self the King of Terrors other Afflictions as Poverty Reproach Imprisonment Debt Exile Sickness c. are inferiour fears which possibly may be escaped and out of which there is oftentimes deliverance but Death is the Soveraign Lord and King of all of them from whence there is no return He that goeth down to the Grave shall come up no more but passeth presently unto the highest Tribunal there to receive the eternal judgment whether of Absolution or of Condemnation And upon this account the fear of the King of Terrors is the King of Fears and a sore and painful bondage in which many are held all their Life-time till Faith in Christ release them yea and afterwards also if their Faith be not the stronger What shall I say then but Awake Faith and flee to him for refuge who through death hath destroyed him that hath the power of Death that is the Devil and delivered them who through fear of Death were all their life-time subject unto bondage For without this Refuge of Faith Christ's coming by Death is terrible and astonishing which the bare habit of Faith cannot cure and conquer Believe therefore that you are Christ's and believe it daily by frequent closings with him and resignations of your selves unto him and then you are not so much Death's as Death is yours 1 Cor. 3.22 23. Make good your interest in the Bridegroom and then you will rejoice at his coming Make haste my Beloved saith the Bride Cant. 8. ult Why so Because he is Beloved and my Beloved And the Spirit and the Bride say Come Rev. 22.17 i. e. The Spirit in the Bride or the Spirit of the Bride for a Bride hath a Bride-like Spirit which longeth for the coming of the Bridegroom But perhaps the weak Believer cannot reach to say thus and therefore saith the Bridegroom to him Let him that is athirst come If thou canst not say Come to me I say Come to thee For we must first come to Christ before we can say Come to him yea we must have some sense of our coming unto him before we can heartily say Come to h m. And this Faith that I have spoken of is the principal Grace preparing the Believer for the coming of Christ provided that it be maintained in frequent exercise for hereby the Person is justified the Heart purified the Conscience pacified a sweet Correspondence continued between Christ and the believing Soul Death conquered and Heaven opened Secondly This Faith doth necessarily work by Love and as they always do co-operate so are they commensurate and carry a just proportion each to other though peradventure you may be more sensible of your Love than of your Faith But now the more you abound in both the more you will long for the coming of Christ and be the more prepared for it No marvel therefore that the Apostle loved the appearance of Christ 2 Tim. 4.8 with Acts 21.13 who had so great a love to his person that he was not only ready to be bound but to dye at Jerusalem for the
Name of the Lord Jesus To dye at Jerusalem for there he remembred Christ died for him And this enflameth his love towards him and makes him willing to dye for him and to be for ever with him No marvel also that he was straightned between the choice of Life and Death and that the balance seemed to incline mostly towards departure and being with Christ He crieth Phil. 1 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am constrained between two Why so Because he could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The love of Christ i. e. to serve him with all my might constraineth me The Original word is the same in both places And how came Peter to sleep so soundly and sweetly in his chains between the Souldiers the night before his intended death in which he was to go to Christ Why he could say Lord thou knowest all things thou knowest that I love thee John 21.17 When Christ lieth in the Embraces of Faith and Love what followeth next but Nunc dimittis How so Thus The more we are purified the more prepared Now as the heart is purified by Faith so also by Love For herein is our Love made perfect that we may have boldness in the day of Judgment because as he is so are we in this world 1 John 4.17 Love doth assimilate a godly Soul to Christ and then what followeth There is no fear in Love 1 John 4.18 i. e. no fear of the day of Judgment for perfect Love casteth out fear i. e. strong Love for so is perfect taken sometimes 1 Cor. 14.20 In understanding be men or perfect i. e. strong and not like Children So Heb. 5.14 So that strong Love casteth out the fear of the day of Judgment which every degree of Love will not do for he that feareth is not made perfect in love he may have a true sincere love but it is too weak to overcome his tormenting fears about that great and terrible day of the Lord. Be much therefore in the exercise of this Grace keeping your self in the love of God and looking for the Mercy of our Lord Jesus Christ unto eternal Life and be often in the contemplation of the preventing love of God and Christ to which John in the foresaid place directeth us for the strengthning of Faith Amat ille non immerito qui amatus est sine merito Bern. and overcoming our fears saith he We love him because he loved us first 1 John 4.19 And Christ is deservedly beloved of him who is undeservedly beloved of Christ And though there is a force in Anathema Maranatha to put the Soul upon the love of Christ yet be taken rather with Grace be with all them that love him in sincerity Valdè sunt cognatae sorores Fides Spes D. Par. in Heb. 6. Thirdly As Faith and Love are co-operary so Faith and Love are very near of kin only Hope is the younger Sister as to operation as waiting with patience for that good which faith laieth claim to in the promise and without this Hope we can neither live nor dye with comfort For the promise is many times deferred as to accomplishment and without hope 's patience how will you spend the interval God made a promise to Abraham of multiplying his Seed but neither he nor yet Isaac nor Jacob must live to see it fulfilled But saith Stephen When the time of the promise drew near the people grew and multiplied in Egypt so that God's promises have their stated times and seasons during which there is work for hope or else the Soul would swoon away My soul saith David fainteth for thy Salvation but I hope in thy word Psal 119.81 i. e. thy word of Promise Hope is a Cordial against the Soul's fainting fits Again During this interspace between the promise and the accomplishment you may meet with many tribulations thorow which you must enter into the Kingdom of heaven fightings without fears within the watchmen may smite you and the keepers of the walls may take away your Vail as if you were no Virgin but a Prostitute you may meet with sad eclipses and the hidings of God's face his wrath may lye hard upon you and all his waves afflict you nay you may meet sometimes with such a storm that neither Sun nor Stars may in many days appear during which time you may reel to and fro like a drunken man and be at your wits end your tackling and fraught may be thrown overboard with your own hands you may call all the work of God in you into question and your hull may be laid a drift either to sink or swim In these and the like cases what will you do without casting the Anchor of your Hope within the vail and riding it out till Sun and Stars appear again O let the patience of hope have its perfect work for you will have great need hereof that when you have done the will of God you may receive the Promise Though the wise Virgins fell asleep yet so far as they waited for Christ's coming they exercised their hope and such can say at the Coming of Christ Loe this is our God we have waited for him and he will save us This is the Lord we have waited for him we will be glad and rejoyce in his Salvation Fourthly Keep even accounts with God and still be perfecting that repentance which is the work of every day and let there be no old reckonings between God and you for so it may be with a true Believer and it may be called to his remembrance in an evil day and lye heavy too upon his Conscience For this I conceive was Jacob's case who had sinned greatly in his fraudulent and surreptitious way of getting the Blessing from his Brother Esau for which he was not thorowly awaked to see the evil of it for the space of twenty years namely at his return from Padan Aram and that Esau was coming forth against him to be revenged on him but then his sin came fresh to his remembrance and he set apart a night to seek the Lord by solemn Prayer and to wrestle with the Angel of the Covenant And what did he wrestle with him for You may see by his Answer to the Angel I will not let thee go without a blessing Gen. 32.26 Why did not his Father bless him Yes I have blessed him saith he to Esau yea and he shall be blessed Gen. 27.33 And not only so but when Isaac sent him to Padan-Aram he blessed him again Gen. 28.1 But Jacob would not trust to this seeing the first and chief blessing which was due to him by Oracle and Promise had an ill foundation as to the manner of obtaining it and in that respect there vvas a flavv in the Title vvhich therefore novv he striveth to corroborate before he dares to look his Brother Esau in the face as if he should say My Father indeed hath blessed me but there vvas Error personae he mistook the person
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
holy of the Lord twice in this 13. verse and this not in reference only to the seventh day but in reference to the first day of the week which this Evangelical Prophet had then by divine revelation in his eye How much more doth it concern us who are reserved to this glorious Administration under the Gospel to own the Divine right of the Evangelical Sabbath Surely it is the voice of the glorious Trinity that calls it my holy day God the Father by Creation God the Son by Redemption and God the Holy Ghost by Sanctification sending down a rich and plentiful effusion of Gifts and Graces upon the Apostles for the enabling them to go forth and convert the Gentiles by the preaching of the Gospel To deny God his own right is Sacriledge and Atheism We learn from hence that we must give God the whole Entire day my day saith God a few hours or the forenoon vvill not serve Gods turn but he challengeth the whole time as his own peculiar There is a great dispute amongst Divines when the Sabbath begins and when it ends the text determineth the controversie saith God all is mine The vvhole 24 hours is Sabbath look how many hours vve reckon to our days so many hours vve must reckon to Gods days also if vve vvill be ingenuous Obj. But vvho is able to spend the vvhole 24 hours in religious duties without any intermission Answ None neither is it required for neither do we our selves on our days spend the whole 24 hours in the imployments of our particular places and callings but vve allow our selves a sleeping time and a time for preparing our food and a time for eating and drinking and other refreshments of nature both for our selves and our relations and so doth God also provided always 1. That vve be not overlavish and prodigal in our indulgences to the flesh and the concernments of the outward man that vve exceed not our limits of Christian sobriety and moderation 2. Provided that we do not those things with common spirits we must eat and drink and sleep as part of the Sabbath-work with heavenly minds and Sabbath affections The occasional Sabbaths amongst the Jews gave them a greater latitude no more time of those days being counted holy than was spent in the publique service of the day which continued but from nine of the clock in the morning when the morning sacrifice was to be offered and ended at three of the clock in the afternoon at evening sacrifice But the weekly Sabbath was holy in the whole extent of it not indeed by constitution but by institution and consecration God blessed the Sabbath day and hallowed it i. e. set it apart for divine and holy uses of which more infra In our sanctifying of the Sabbath Rule or Note we must have an equal respect to the negative prohibition as to the affirmative injunction i. e. to what is forbidden as well as what is commanded è contra And this is a rule which holds in the exposition of all the Commandments of the Law and of the Gospel Cease to do evil and learn to do good The negative and affirmative precept have such a mutual relation one to another that one doth infer the other and take away one and you destroy the other It is impossible to do what is commanded without due care of avoiding what is prohibited neither can that man rationally pretend to keep the Sabbath that lieth a bed all day because he doth not work not he that followeth his servile labour because possibly he may perform some religious duties What God hath joined together let no man put asunder Carnal sports and pleasures are as great a profanation of the Sabbath as the most servile labour and drudgery in the world Dicing and carding do as much violate the Law of the Sabbath as digging and carting playing as much as ploughing dancing and morrice-games as much as working in the smiths-forge Bowling and shooting as well as hewing of wood and drawing of water The reasons are clear for 1. Sports and pleasures are as expresly forbidden as bodily labour in our ordinary vocation for he that said thou shalt do no manner of work said also thou shalt not find thine own pleasures c. 2. Sports and pleasures are as inconsistent with a Sabbath frame of spirit as the grossest labour in our calling yea I 'le undertake that a man in his particular calling may more easily get good thoughts of God and of eternal life c. than a person that is drench't and immers't in vain delights and sports In such cases men are usually so intent upon their sports and pastimes that it is not easie to edge in a good serious thought in the midst of sensual delights Tota in toto tota in quâliâ—et parte A man in his carnal pleasures is like the soul in the body All in all and all in every part of their pleasing vanities pleasures do fox and intoxicate the brain when as labour is apt to make them serious and considerate 3. Reason Pleasures are as great diversions from the duty of a Sabbath as labours It is conceived Adam should have had a Sabbath in Paradise had he persisted in innocence why not because his dressing of the garden would have wearied him for weariness is the fruit of sin but his dressing of the garden would have been a diversion from attending his Creator in the Ordinances of a Sabbath 4. Carnal pleasures leave a defilement on the spirits and so do totally unfit the soul for communion with God That Character lovers of pleasures more than lovers of God how fully doth it agree to such kind of profaners of the Sabbath Pleasures draw off the mind from God and justly cause God to withdraw from the soul how totally doth this indispose to Sabbath work In heaven they cease not day and night saying holy holy holy c. Oh Christians never think of reconciling carnal pleasure and Communion with God together it is impossible 7th Obs Not speaking thine own words The Sabbath is polluted by words as well as by works Christ will judge men in the great day for their words and by them will he either justifie thee for sanctifying the Sabbath or condemn thee for profaning of it I am afraid it is the great controversie God hath with this nation not only profane but even professors are all guilty of not sanctifying the name and Day of God in their talk and discourses upon the Sabbath Day If Jesus Christ should join himself to our Tables Luke 24.15 16 17. or lesser companies as he did with the two Disciples going to Emaus and ask us what manner of communications are these which ye have one with another how might the question fill our faces with paleness and strike us speechless Alass who can tell what day it is by mens discourses and conferences one with another how vain foolish unprofitable and unsavory is most