wont of the Puritans which were the most pretious Christians to Eccho forth the praises of the great Jehovah in this Duty especially upon the Lord's Day Then was there a holy Quire in their houses their Children were the little birds to sing the praises of the Creator the Servants likewise joining in the harmony to make up a fuller Musick But alas Now the voice of the Bride singing to her Beloved is not heard in the places of our abode there is silence instead of singing and prating instead of praising frivolous discourses instead of joyous praises It might behove us to ponder how much of Heaven do we lose in neglecting this Service In singing Psalms we begin the work of Heaven In Heaven we read of the Song of Moses and of the Lamb Rev. 15.3 And of a new Song Rev. 14.3 And the Angels though they have not Tongues yet they have voices to sing the praises of the Most High and therefore that this Heavenly service is so neglected and unexercised is a lamentation and shall be for a Lamentation Ezek. 19.14 This likewise checks those who formalize in this Duty who Act a Part not a Vse 4 Duty they make a noise and not Musick and more provoke the Eyes than please the Ears of God Hierome pathetically Exclaims against those Formalists We must not saith he Act as Players who stretch their throats to accommodate their Tongues to the matter in hand but we must sing Psalms as Saints praising God not only with our Voice but with our Heart not only with a sweet voice but with a melting heart Bernard makes two conditions of grateful singing 1. We must sing purely minding what we sing nor must we act or think any thing besides there must be no vain or vagrant thoughts no dissonancy between the Mind and the Tongue 2. We must sing strenuously not idly not sleepily or perfunctorily we must sing ex animo most heartily and Energetically Vse 5 Let us get an interest in Christ If we are not in Christ we are certainly out of tune The singing of a sinner is natural like the singing of a Bird. But the singing of a Saint is musical like the singing of a Child Saints in singing perform a grateful duty But sinners offer a vain oblation Isa 1.13 It is Christ must put an acceptation upon this service as well as others Here the Altar must sanctify the gift Christ perfumes the prayers of the Saints Rev. 5.8 And he must articulate the singing of the Saints Indeed he alone can turn our tune into melody and though in our selves we have Esau's garments yet he can give us Iacobs voice We are accepted in Christ in this offer of love Therefore let us get into Christ he can raise our voice in singing to a pleasing Elevation Let us be in him and then our steps shall be metrical our pauses musical and our very Cadencies shall be Seraphical Our singing of Psalms shall be the musick of the Sphears Vse 6 Let us sometimes raise our hearts in holy Contemplation Let us think of the Musick of the Bride-Chamber There shall be no crack't strings displeasing sounds harsh voices nothing to abate or remit our melody there shall be no willows to hang up our harps upon Psal 137.2 In the Bride-Chamber there shall be no sorrow to interfere when we sing the song of the Lamb Rev. 21.3 No grief to jar our harmony These pleasing Meditations should sometimes possess and sweeten our Spirits that while we are walking in the galleries Cant. 7.5 we may be nearer to the Palace of the great King Psal 45.15 How ought We to Improve our Baptism Serm. X. Acts 2.38 Be Baptized every one of you in the Name of Jesus Christ for the Remission of Sins THis Chapter gives us an account of the pouring out of the Spirit according to the promise presently after Christ's Ascension as soon as the Spirit was poured out the Apostles were enabled to speak in various Languages to the astonishment and wonder of the Hearers This was for the Glory of God the Confirmation of the Gospel and to authorize them as Special Messengers sent by Christ At the sight of this Miracle some wonder others mock as if this speaking with divers Tongues had been a confused jabbering that proceeded from the fumes of Wine rather than the gift and operation of the Holy Spirit To satisfie both Peter declares in a Sermon the effect and intent of the Miracle proving Jesus whom they had Crucified to be Lord and Christ When they heard this many of the most obstinate among them were pricked at the heart and relented An happy Sermon it was that Peter preached it brought in thousands of Souls to Christ the first hansel of the power of the Spirit and success of the Gospel 'T is good to observe what course they took for ease and relief after this piercing and brokenness of heart they said to Peter and the rest of the Apostles Men and Brethren what shall we do This is the usual Question of men under a sound and thorow Conviction To their serious Question Peter makes a seasonable Answer v. 38. 'T is the part of a good Physician not only to discover the Disease but also to prescribe a Remedy especially should spiritual Physicians be tender of broken-hearted Sinners and willing and ready to give them Counsel In Peter's Direction and Counsel to them observe first What he perswades them to do Secondly By what Motive and Argument what they should do and what they should receive In the Advice he perswades them to Repentance and to be Baptized in the Name of Christ The latter we are upon For Explaining it we may enquire First Why is Baptism mentioned rather than Faith and other things more internal and necessary to Salvation I answer Certainly Faith is implied for Mark 16.16 He that Believeth and is Baptized shall be Saved Baptism is an open and real Profession of Christ Crucified So that Be Baptized in the Name of Jesus Christ is as much as Be Baptized Believing on the Name of the Lord Jesus for the Remission of Sins Secondly Baptism is mentioned because it was the visible Rite of receiving Proselytes to Christ Now it imported them who were convinced as Persecutors to turn Professors if they would have ease for their Consciences and therefore not only to Believe with the Heart but to make open Profession of Faith in Christ Rom. 10.10 Quest 2. Why in the Name of Christ only the Father and the Holy Ghost is not mentioned according to the Prescript-form Mat. 28.19 I answer he speaks not of the Form of Baptism but the use and end thereof Now the great use of Baptism is that we may have benefit by the Mystery of Redemption by Christ therefore elsewhere we are said to be Baptized into Jesus Christ Rom. 5.3 And to put on Christ Gal. 3.27 He is the Head of the Church and by Baptism we are planted into his Mystical Body This being
Name Though the Action may be a common Action in it self or perhaps some base servile low imployment yet being done in the Name of Christ with Faith in him with care and conscience to please him such an Action far surpasseth the great and noble exploit of Alexander the Great of Pompey or Caesar or of any of the Renowned Hero's in the World who in the name of parts or gifts or any acquired Excellencies have done great things in the World There may be a great difference betwixt Persons and their Imployments as betwixt a Prince and a Peasant in their places and yet a poor Peasant doing some common work in an ordinary way it may be a piece of drudgery yet his work being done by Faith in Christ's Name it doth as much surpass the Person and Actions of a Prince in a worth and Excellency which doth not manage his Publick and weighty affairs of State in the Name of Christ as the Prince doth surpass him in place They have great advantage above all others who go about their common Imployments in the Name of Christ and for the honour of Christ above all others who Act in their own name as it was with David and Goliah 1 Sam. 17.45 The lowest Actions done by Faith have a very great honour put upon them by the Spirit of God above all others Heb. 11.31 The Harlot Rahab receiving the Spies by Faith is put among the worthies upon that account Civil and natural Actions done in the Name of Christ are raised to a very great height to have the name of Religious put upon them Thus doth Faith in Christ's Name turn Brass and Copper into Gold Luther saith that if he might have his Option he would rather chuse the lowest and basest Imployment of a poor Rustick or Maid-Servant doing their work in Faith before all the Victories and Triumphs of Alexander the Great or Julius Caesar Why Because hic est Deus illic est Diabolus haec est differentia essentialis hoc non omnes possunt cernere neque Erasmus quidem vidit that is because with a poor Saint God is and the Devil with them and this is an essential difference betwixt them every one does not see it Erasmus himself did not perceive it By this Name the most contemptible Persons in the World are come to be renowned in the Church Heb. 11.2 38 39. Those that Live by Faith on that Name had a great and good Report in Heaven and though they were despised by the World yet the World was not worthy of them God never speaks such a word of all the men of great Name in the World as he does of the poorest Saint on Earth that the World is not worthy of them Sure I am that many of those great Men of the World were not worthy to Live in the World the World was weary of them and the worse for them 6. Infer If all we do well in the World is to be done in Christ's Name and through his strength it is very fit that we should give him the glory of all Since all we can do is of him and from him all must be to him Rom. 11.36 We find in Rev. 5.8 9 10 c. that the Saints and Angels fell down and gave glory to God and to the Lamb. The Lord is very jealous of his Honour when Men take the glory that is due to him to themselves and Sacrifice to their own Acts and as God is jealous of his Honour Isa 42.8 and will endure to have no Co-partners with him so the Servants of Christ are also jealous of themselves lest when they have done worthily they should rob him of his Honour and therefore 1 Cor. 15.10 the Apostle Paul when he had said I laboured more abundantly than they all seems presently to correct himself yet not I but the Grace of God in me 7. Infer Hence it will follow that whatever Service or Worship is done in any Name to God than that of Christ it is rejected or what is done in his Name but not according to his mind is abhorred of God though he may do that which is commanded by God which for Substance may be the same that a Believer doth yet being not done in the Name of Christ God abhors it Isa 66.3 Though they did Sacrifice such things as God commanded Isa 58.1 2 3 c. yet being not done in the Name of the Lord for his Glory and according to his Word it is rejected of God Isa 1.10 11 12. Their Incense which was appointed for expiation was an abomination to God so that all the Worship of the Jewish Synagogue was abhorr'd of God because the Name of Christ is abhorred by them and all the Services of Papists who are of the Synagogue of Satan which are tendered in the Name of Saints or Angels or of their own merit or Righteousness are rejected with greatest detestation all the Service of the whole Nations of Turks what are done in the Name of Mahomet and their Alchoran are an abomination to God 8. Infer Hence Learn that there is no honouring of God but in the Name of his Son John 5.23 There can be no true praise given to God in any work by any Person but in and through Christ Eph. 2.10 We are Created in Christ Jesus to good Works so as they must be a new Created People through Christ which are a People to his Praise Psal 102.8 The lowest meanest work done by Faith in Christ as it brings great Honour to God so it is greatly honoured by God Mat. 10. A Cup of cold water given upon the account of Christ has a great reward from him Salvian speaks to this point very notably non perdiderit mercedem suam Mat. 10.42 Etiam eam rem in futuro habituram praemium esse dicit quae in praesenti praetium non dabit tantum honoris cultori suo tribuit ut aliquid esset per fidem quod hic omnino nihil esset per servilitatem He shall not lose his reward says he in the World to come he shall have a great reward which perhaps in the present Life he may miss of so great an honour is God pleased to put upon an Action done in Faith however mean and inconsiderable and which by reason of its vileness in the eyes of men is nothing A visit of a poor Member of Christ sick or in Prison or an Alms given to feed or cloath them what an honour is put upon these at the last day Mat. 25.34 35 36. But what shall we think of Cyrus and Darius and others who did so great things for the Church of God Isa 45.1 2 3 4. And of the King of Tyrus who upon account of the Protection that the People of God had from him is called the Anointed Cherub that covereth Ezek. 28.14 16. To this I Answer that as for Cyrus though God made great use of him yet the Lord says expresly of him that he know him
conformity with the will of God which is the highest liberty where the x 2 Cor. 3.17 spirit of the Lord is there is liberty It is a poor liberty that consists in an indifferency Do not the Saints in heaven love God freely yet they cannot but love him As the only Efficient cause of our loving God is God himself so the only procuring cause of our loving God is Jesus Christ that Son of the Father's love who by his Spirit implants and actuates this grace of love which he hath merited for us Christ hath a Col. 1.20 made peace through the blood of his Cross Christ hath as well merited this grace of love for us as he hath merited the reward of glory for us Plead therefore Dear Christians the merit of Christ for the inflaming your hearts with the love of God that when I shall direct to rules and means how you may come to love God you may as well address your selves to Christ for the grace of love as for the pardon of your want of love hitherto Bespeak Christ in some such but far more pressing language Lord thou hast purchased the grace of love for those that want and crave it my love to God is chill do thou warm it my love is divided Lord do thou unite it I cannot love God as he deserves O that thou would'st help me to love him more than I can desire Lord make me sick of love and then cure me Lord make me in this as comfortable to thy self as 't is possible for an adopted Son to be like the Natural that I may be a Son of God's love both actively and passively and both as near as it is possible infinitely Let 's therefore address our selves to the use of all those means and helps whereby love to God is b Fovetur augetur excitatur exeritur nourished encreased excited and exerted I will begin with removing the impediments we must clear away the rubbish e're we can so much as lay the Foundation Impediment 1. Self-love Impediments of our love to God this the Apostle names as Captain general of the Devil's Army whereby titular Christians manage their enmity against God in the dregs of the last dayes this will make the times dangerous Men shall be lovers of their own c 2 Tim. 3.1 2. selves When men over-esteem themselves their own endowments of either body or mind when they have a secret reserve for self in all they do self-applause or self-profit this is like an errour in the first concoction get your hearts discharg'd of it or you can never be spiritually healthful the best of you are too prone to this I would therefore commend it to you to be jealous of your selves in this particular for as conjugal-jealousie is the bane of conjugal love so self-jealousie will be the bane of self-love Be suspicious of every thing that may steal away or divert your love from God Imped 2. Love of the world this is so great an obstruction that the most loving and best beloved Disciple that Christ had said (d) 1 Joh. 2.15 love not the world nor the things that are in the world if any man love the world the love of the Father is not in him and the Apostle James makes use of a Metaphor (e) Jam. 4.4 calling them Adulterers and Adulteresses that keep not their conjugal love to God tight from leaking out toward the world he chargeth them as if they knew nothing in Religion if they knew not this that the friendship with the world is enmity with God and 't is an universal truth without so much as one exception that whosoever will be a friend of the world must needs upon that very account be God's enemy the Apostle Paul adds more weight to those that are e'en press'd to Hell already (f) 1 Tim. 6.9 10 11. They that will be rich fall into temptation and a snare and into many foolish and hurtful lusts which drown men in destruction and perdition for the love of money is the root of all evil which while some coveted after they have erred from the faith and pierced themselves thorow with many sorrows but thou O man of God flee these things c. when men will be some-body in the world they will have Estates and they will have honours and they will have pleasures what variety of vexatious distractions do unavoidably hinder our love to God when our hearts are hurried with hopes and fears about worldly things and the world hath not wherewithall to satisfie us how doth the heart fret under its disappointments and how can it do otherwise we would have happiness here Sirs I 'le offer you fair name me but one man that ever found a compleat happiness in the world and I dare promise you shall be the second but if you will flatter your self with dreams of impossibilities this your way will be your folly though 't is like your posterity will approve your sayings (g) Psal 49.13 and try experiments while they live as you have done but where 's your love to God all this while 't is excluded by what Law by the Law of Sin and Death by the love of the world and destruction for Christ tells us all that hate him love death (h) Prov. 8.36 Imped 3. Spiritual sloath and carelessness of Spirit when men do not trouble themselves about Religion nor any thing that is serious Love is a busie passion a busie grace love among the passions is like Fire among the Elements Love among the Graces is like the Heart among the Members now that which is most contrary to the nature of love must needs most obstruct the highest actings of it the truth is a careless frame of Spirit is fit for nothing a sluggish lazy slothful careless person never attains to any excellency in any kind what is it you would intrust a lazy person about let me say this and pray think on 't twice e're you censure it once Spiritual sloath doth Christians more mischief than scandalous relapses I grant their grosser falls may be worse as to others the grieving of the Godly and the hardning of the wicked and the Reproach to Religion must needs be so great as may make a gracious heart tremble at the thought of falling but yet as to themselves a sloathful temper is far more prejudicial e. g. those gracious persons that fall into any open sin 't is but once or seldom in their whole life and their repentance is ordinarily as notorious as their sin and they walk more humbly and more watchfully ever after whereas Spiritual sloath runs through the whole course of our life to the marring of every duty to the strengthning of every sin and to the weakning of every grace Sloath I may rather call it unspiritual sloath is a soft moth in our spiritual wardrobe a corroding rust in our spiritual Armory an enfeebling consumption in the very vitals of Religion Sloath and
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
Davenant well observes they are called spiritual Songs ratione Originis in point of their Original Spiritu Sanct. impellente excitante Dav. the Spirit excites and impels the Soul to this holy Service and he observes that the Spirit is the prime Artificer in this work Thus in the foregoing Verse to the Text Ephes 5.18 the Apostle adviseth us to be filled with the Spirit and in the Text it self he calls us to be singing of Psalms and Hymns c. When the Spirit fell upon the Apostles Acts 2.1 then they spake those glorious things recorded and so must we sing being sublimated and raised with the Spirit This Wind as the Spirit is call'd John 3.8 must fill our Organ In Psalmis canendis praecipua Christianorum cura esse debet ut cor ritè afficiatur Dav. Quatuor sunt conditiones rectè canendi 1. Vocis abieritas 2. Operis conformitas 3. Cordis attentio 4. Pia rectitudo Gor. Cantas ut placeas populo non Deo francis vocem c. Bern. before we can make any Musick 8. And what Davenant suggests is very pertinent here In singing of Psalms our principal care must be of our Hearts and to follow the Wise man's counsel Prov. 4.23 to keep our Hearts with all diligence And this Learned man gives us a good reason For they who neglect their Hearts may please men with the artificial suavity of their Voice but they will displease God with the odious Impurity of their Hearts And we must watch our Hearts for vain and sinful Thoughts will fly-blow this Duty as well as others Gorran well observes There are four Conditions of right Singing There must be 1. The Alacrity of the Voice 2. The Conformity of the Work 3. The Attention of the Heart 4. A Rectitude towards God And holy Bernard draws up an Indictment against Offenders in this kind Thou singest saith he to please the people more than God thou breakest thy voice musically break thy Will morally thou keepest a Consonancy in thy Voice keep a Concord and Harm my in thy Manners A holy heart and life make them that sing to chant melodiously First purifie then thou wilt tune thy Heart 9. Neglect not Preparatory Prayer Prayer prepares for singing as well as other Ordinances Indeed Jehovah est Archimusicus the great Harmonist who must put every heart in tune he must screw up every peg of affection and strain every string of meditation in this Ordinance The Wise man observes Prov. 16.1 The preparations of the heart are from God Preparations in the plural number preparation to Hearing Preparation to Praying Preparation to receiving of the Holy Supper and so preparation to Singing Our singing must needs be melody to the Lord if it be assisted by the Lord God will surely hear the melody he himself makes in a gracious heart engaged in this duty Thus the Case may be answered Vse 1 This checks those who despise this Ordinance Who look upon it as Noise but not singing as the crackling of thorns but not the Musick of Hearts But these do not consider 1. The Holy Ends of this Duty viz. Sâ—ientiam quam compâ—ravimus ex serâ—pturis exprominus ad fratrem aedificandum In est appetitus piis gen randi pâ—â—s fideles Clem. Alex. 1. Psalms are sung for Instruction We instruct one another in this service this duty is for Spiritual and mutual Edification As a Learned man well observes That knowledge we acquire from the Scriptures we draw out in this duty for our brother's edification We edifie our brother by singing as well as by speaking by warbling forth the Word in Holy Singing as well as by urging and pressing the Word in Holy Discourse A Proclamation is never the less authentical because it is proclaim'd by sound of Trumpet the Tune only accents the Matter Clemens Alexandrinus well observes There is an appetite in good persons to strengthen their brethren and this may be done in singing as well as in other Ordinances 2. Psalms are sung for Admonition This the Apostle expresly intimates Col. 3.16 Teaching and admonishing one another in Psalms and Hymns we may reprove a sin in singing of a Psalm as well as in the quoting of a Text and incourage Vertue as well by lifting up our voice as by giving of our praise Thus David Psal 51.13 We may truly be Satyrists in this very Ordinance When we sing a Psalms of Judgment we may awaken sinners and when we sing Psalms of Mercy and loving-kindness we may incourage Saints 3. Psalms are sung for Praise and Thanksgiving Then as the Psalmist speaks Psal 17.8 We awake our Glory which Interpreters call the Tongue an excellent instrument for praising God Singing of Psalms is only the Eccho of Praise the rebound of a joyous heart in a laudatory Speech Praise loudly and Musically proclaim'd that men may hear our Thanksgivings and bear testimony to our gratulatory enlargements as the passenger bears witness to the Musick of a Grove there the pleasant birds sit and sing Now do such consider the rare effects of this Duty viz. of singing to the Lord and they are 1. Singing can sweeten a Prison Thus Paul and Silas indulcorated their bondage by this service Ne sit hora gratiae immunis gaudio Conventus nostri sonent Psalmos Cypr-Hoc genus delectationis est animae nostrae valdè cognatum Deus Psalmos instituiâ— ut ab iis simul caperetu utilitas Voluptas Chrysost Acts 16.25 As prayer can shed a perfume so singing can cast a delight on the most displicent dungeon this truly Divine Service can turn a prison into a paradise a place of restraint into the glorious liberty of the Sons of God As Cyprian used to triumph Our Conventions sing our Psalms 2. Singing can prepare us for sufferings When Christ was ready to be offered up he sang an Hymn with his Disciples Christ sups and sings then dyes Joy in the Lord whereof singing is only the rebound arms against the dint of suffering It is a good saying of Chrysostome Hoc genus delectationis c. This kind of delight is most natural to the Soul God appointed Psalms that from thence profit and pleasure may flow together Singing raises the heart above the discouragement of suffering nor can we so well muse upon our pains while we are so sedulously tuning our praises 3. Singing lightens and exhilarates the Soul We may say of this duty as Tremelius speaks of David's harp that by the Musick of it the storms of Saul's Spirit were allayed and he was composed and serene Singing both reveals and amplifies our joy It is not only a discovery but an improvement Psalmis nos oblectemus ex hisce hilaritatem nostram promanare annotandum est As a learned man well takes notice Let us delight our selves in singing Psalms and from them let us draw our Chearfulness and Delight Let all our sweet Waters gush from this spring Nor do such consider
open denials of prayer prove the most excellent answers and God's not hearing us is the most signal audience Therefore at the foot of every prayer subscribe fiat voluntas tua and thou shalt enjoy preventing mercies that thou never soughtest and converting mercies to change all for the best resting confident in this that having askt according to his will he heareth thee 1 John 5.14 7. Lastly present all into the hands of Christ This was signified of old by praying towards the Temple 1 Kings 8.33 Heb. 8.3 because the golden mercy-seat typifying Christ was there he is ordained of God to offer gifts and sacrifices and therefore 't is of necessity that he should have something from us to offer being (a) Heb. 10.21 the high priest over the house of God What does Christ on our behalf at the throne of grace Put some Petition into the hands of Christ he waits fâ—r our offerings at the door of the oracle leave the sighs and groans of thy heart with this compassionate intercessor who is toucht with the feeling of our infirmities Heb. 4 15. who sympathizes with our weaknesses He that lies in the Father's bosom and hath (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 1.18 expounded the Will of God to us adds (c) Rev. 8.3 much incense to the prayers of all Saints before the throne of God and explains our Wills to God (d) Psal 141.2 so that our prayers perfumed by his are set forth as incense before him He is the (e) Job 9.33 days-man the heavens-man betwixt God and us Whatever we ask in his name he puts into his golden censer (f) John 15 16 and 16.23 that the Father may give it to us When the sweet smoak of the incense of Christ's prayer ascends before the Father our prayers become sweet and amiable and cause a savour of rest with God This I take to be one reason why the prevalency of prayer is so often assigned to the time of the evening sacrifice pointing at the death of Christ about (g) Mat. 27.46 Act. 3.1.10.30 the 9th hour of the day near the time of the evening oblation Hence it was that Abraham's sacrifice received a gracious answer being offered (h) Gen. 15.12 24 63. about the going down of the Sun Isaac went out to pray at eventide Elijah at mount Carmel prays and offers at (i) 1 Kings 18.36 the time of the evening sacrifice Ezra fell upon his knees and spread out his hands (k) Ezr. 9.5 at the evening sacrifice David begs that his prayer may be virtual in the power of the (l) Psal 141.2 evening sacrifice Daniel at prayer was toucht by the angel about the time of the (m) Dan. 9.21 evening oblation All to shew the prevalency of our access to the throne of grace by the vertuous merit of the intercession of Christ the acceptable evening sacrifice Yea and therefore we are taught in our Lord's prayer to begin with the title of a Father in him we are adopted to children and to use that prevalent relation as an argument in prayer There are some other particulars in respect to prayer in general as it may be connext and coincident with secret prayer as stability of spirit freedom from distraction by wandring thoughts the actings of faith the aids of the spirit c. which I pass by and come to the second branch Directions special and peculiar to secret prayer 1. Be sure of intimate acquaintance with God Can we presume that are but dust and ashes to go up into heaven and boldly to enter the presence-chamber and have no fellowship with the Father or with the Son (a) Job 22 2â— 26 27. Acquaint thy self witb him and be at peace c. Then shalt thou have thy delight in the Almighty and lift up tby face unto God thou shalt make thy prayer unto him and he shall hear thee (b) v. 28. The decrees of thy heart shall be establisht to thee and the light shall shine upon thy ways First (c) Job 29.3 4. Dan. 9.3 shining acquaintance and then shining answers Canst thou set thy face unto the Lord God then thou mayest seek him by prayer First Daniel sets and shews his face to God and then seeks him by prayer and supplications Does God know your face in prayer do you often converse in your closets with him Believe it it must be the fruit of intimate acquaintance with God to meet him in secret with delight Can ye come familiarly as a child to a father considering its own vileness meanness or unworthiness in comparison with his divine love the love and bowels of a heavenly father Such a father the father of fathers and the father of mercies 2 Cor. 1.2 3. How sweetly does the Apostle joyn it God is our Father because the Father of our Lord and because his Father and so our Father therefore the Father of mercies Oh what generations of mercies flow from this paternity But plead we must to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that manuduction and access to this father through Christ by the spirit We must be gradually acquainted with all three Eph. 2.18 Gal. 4.6 Eph. 1.4 First with the spirit then with Christ and last with the father first God sends the spirit of his son into our hearts and then through the son we cry Abba father The bowels of mercy first wrought in the father to us he chose us in Christ and then sends his spirit to draw us to Christ and by Christ to himself Have ye this access to God by the spirit bosom-communion flows from bosom-affection If your souls are truly in love with God he will graciously say to your petitions be it unto you according to your love Times of finding God A godly man prays in finding seasons 2. Obser When God's heart and ear are inclined to audience vvhen God is said to (a) Psal 31.2 Isa 55.6 Psal 32.6 Cant. 2.9.5.2 bow down his ear unto us There are special seasons of drawing nigh to him vvhen he draws nigh to us times when he may be found When thy beloved looks forth at the window and shews himself through the lattess That 's a time of grace when he knocks at the door of thy heart by his spirit Motions upon the heart are like the Doves of the East sent vvith letters about their necks As he said of Bernard Ex motu cordis spiritus Sancti praesentiam agnoscebat he knew vvhen the holy spirit vvas present with him by the motion of his heart Gerson T. 2. 27. a. 2 â—am 7.27 Psal 27.4 8. When God reveals himself to the heart he opens the ears of his Servants for some gracious message When God bids us seek his face then the soul must answer one thing have I desired that will I seek after First holy desires warm the heart and they sâ—t the soul on seeking They are â—ikâ— mâ—ssengers sent from heaven 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
may require frequent accesses to the throne of grace in a day But I humbly think at the least once a day which seems to be imported by that passage in our Lord's prayer give us this day our daily bread Since after our Lord's appointment of secret prayer in the text he gives us this prayer as a pattern to his Disciples Qu. 3. When persons are under temptations or disturbance by passions is it expedient then to pray 1 Tim. 2.8 Ans Since we are enjoin'd to lift up holy hands without wrath and doubting I judg it not so proper to run immediately to prayer but with some foregoing ejaculations for pardon and strength against such exorbitances and when in some measure cooled and composed then speed to prayer and take heed that the Sun go not down upon your wrath without holy purgation by prayer Eph 4.26 though I must confess a Christian should always endeavour to keep his course and heart in such a frame as not to be unfit for prayer upon small warnings The very consideration of our frequent communion with God should be a great bar to immoderate and exuberant passions Qu. 4. Whether may we pray in secret when others must needs take notice of our retirement Ans I must confess in a strait house and when a person can many times find no seasons but such as will fall under observation I think he ought not to neglect secret duty if his heart be right before God for fear of others notice we must prevent it as much as may be and especially watch our hearts against spiritual pride and God may graciously turn it to a testimony and for example to others Qu. 5. Whether we may be vocal in secret prayer if we can't so well raise or keep up affection or preserve the heart from wandering without it Ans No doubt but yet there must be used a great deal of wise caution about extending the voice De Orat. That of Tertullian counselling persons at prayer ne ipsis quidem manibus sublimius elatis c. Ne vultu quidem in audaciam erecto Sonos etiam vocis subjecios esse oportet aut quantis arteriis opus est si pro sono audiamur c. qui clarius adorant proximis obstrepunt imò prodendo orationes suas quid minùs faciunt quam si in publico orent Advises that both hands and countenance and voice should be ordered with great reverence and humility What arteries need we if we think to be heard for noise and what else do we by discovering our prayers than if we pray'd in publick yet surely if we can obtain some very private place or when others are from home and the extension of the voice be found to some persons by long experience to be of use such may lawfully improve it to their private benefit Q. 6. How to keep the heart from wandring thoughts in prayer Ans Although it be exceeding difficult to attain so excellent a frame yet by frequent reflecting upon and remembring the eye of God in secret by endeavouring to fix the heart with all possible watchfulness upon the main scope of prayer in hand by being very sensible of our wants and indigencies by not studying of impertinent length but rather being more frequent and short considering God is in heaven and we upon earth and by exercise of holy communion as we may through the implored assistance of the spirit attain some sweetness and freedom Eccl. 5.22 so likewise some more fixedness of spirit in our addresses before the Lord. Qu. 7. What if present answers seem not to correspond to our Petitions Ans We must not conclude it by and by to be a token of displeasure and say with Job Job 10.2 shew me wherefore thou contendest with me but acknowledg the soveraignty of divine wisdom and love in things that seem contrary to us in petitions for temporal mercies and submit to the counsel of Elihu 33.13 since he giveth no account of any of his matters neither can we find out the unsearchable methods of his holy ways to any perfection 11.7 There be other cases and scruples that might be treated of as about prescript words in secret prayers to which I need say but little since such as are truly converted (d) Gal. 4 6. Rom. 8.26 Zech. 1◠10 Acts 9.11 have the promise of the spirit of God to assist and enable them and they need not drink of another's bucket that have the fountain nor use stilts and crutches that have spiritual strength neither are words and phrases but faith and holy groans the nerves of prayer Yet for some help to young beginners doubtless it 's of use to observe the style of the spirit as well as the heavenly matter of several prayers in the holy Scriptures Psal 23.6 139.17.18 Neither need I to press frequency to a holy heart that is saln in love with spiritual communion for he delights to be continually with him the thoughts of God are so precious to him his soul is even sick of affection and prayes to be stayed with more of the flagous and comforted with the apples in greater abundance Cant. 2.5 To some though I fear how few how far it is lawful and expedient to withdraw for the necessity of the frail body in this vale of tears It may be replyed (g) Jam. 5.11 Hos 6.6 that the Lord is very pitiful and gracious to our frailties that he had rather have mercy than sacrifice in some cases Though I doubt these Phaenixes are but rare that are in danger of expiring in prayer as martyrs of divine love as Gerson expresses Gers T. 2. kk 5. Having now finisht with what brevity I could the foregoing queries I should treat about short sudden occasional prayers commonly call'd ejaculations but indeed that requires a set and just discourse yet because of a promise above recited I shall give a few tasts of it and then conclude with some application Ejaculatory Prayer Is a sudden short breathing of the soul towards Heaven upon instant and surprizing emergencies In holy persons it 's quick and lively rising from a vehement ardour of spirit swifter than the flight of eagles and keeps pace with a flash of lightning It flies upon the wings of a holy thought into the third Heavens in the twinkling of an eye and fetches auxiliary forces in times of straits There are many presidents recorded in sacred page upon great and notable occasions with strange success When good magistrates are busie in the work of reformation Neh. 13.14.22 let them imitate Nehemiah when redressing the profanation of the Sabbath Remember me O my God concerning this c. When Generals and Captains go forth to war Josh 1.17 observe Israel's apprecation to God rather than acclamations to men The Lord thy God be with thee as he was with Moses In time of battels or pursuit of the enemy valiant Joshuah darts up
that shine upon our Israelites in the night and darkness that inlightens solitudes full of heavenly company and tears brim-ful of joy and holy sighs like a cooling wind in harvest sweats of love and sick fits that are symptoms of health and holy faintings that are the soul's cordials a weariness to the flesh that is the healthful exercise of and vigor to the spirit and a continual motion that never tires it Geâ—s T. 2. K. K. 4. As Austin said of divine love illò feror quocunque feror pondus meum amor meus it 's the weight of my soul it carries me up and down in all that I speak and all that I act Quae major voluptas quam fastidium ipsius voluptatis Tertul. Eccl. 2.2 c. 7.6 4. Cant. 5.10.2.3 Rev. 2.7 1 Sam. 14.26 2. Its extasies and heavenly raptures which allure and draw the heart from earthly vanities when the soul shuts its eyes to worldly delights and says of laughter with Solomon it is mad and of mirth what dost thou can't warm its thoughts at the crackling of thorns under a pot nor be joyful in the house of fools 'T is the soul's pleasure to loath pleasure it self none so beautiful to him as Christ the chiefest of ten thousand no sweetness like that of the tree in the midst of the Wood the tree of life in the midst of the paradise of God he sits under it with great delight while it drops sweeter than hony into his closet 3. It s admirable prophesies Prayer stands upon mount Zion with a divining presaging spirit It foretells great things to the Churches joy and its enemies terror (f) 1 King 19.6 Elijah at prayer in Horeb receives answer of the ruine of the house of Ahab and bid to go and anoint Jehu the son of Nimshi King over Israel The two witnesses under the (g) Rev. 11. Romish defection have power to smite the earth with plagues as oft as they will consonant to what Tertullian said of old (h) de orat votum Christianorum confusio nationum the prayers of Christians confounded the nations and so it will shortly prove the doom of Babylon comes out of the Temple When the sanctuary is full of the smoak of the incense of prayer Rev. 15.7.8.16 1. the seven Angels come out with the seven last vials full of the wrath of God to pour them out upon the Anti-Christian world Prayer calculates and hastens the ruine of Rome When the spirit of prayer (a) Joel 2.21 32.3.1 2. is once poured out it brings deliverance to mount Zion and gathers the nations into the vally of Jehoshaphat unto judgment Let 's never be discouraged if prayer fall to work and awaken Christ in the ship (b) Luk. 8.24 of the Church her storms will cease in a halcyon calm 4. Its comforting evidences Secret prayer duly managed is a notable evidence of adoption pray to thy Father who is and sees in secret who knows the secrets of thy heart thy groanings are not hid from him Psal 44.21.38 9. None but a child of promise has this sweet freedom with God as a Father 5. Its rewards and revenues Nothing revives and chears the spirit so much as answers of love and mercy from Heaven As it feasts the conscience with the royal dainties of sincerity so it sets a lustre upon every mercy as being the child of prayer our closets influence upon our shops our ships our fields and all we enjoy that they smell of divine blessing as David said of precepts Psal 119.56 the soul may say this I have because I urged the promises Vse 4. To pity the miserable blind world that know not where true comfort Vse 4 joy and strength is to be found that see no beauty in the ways of God Gen. 27.27 and feel no sweetness in communion with him that find no pleasure in closets but play-houses which Tertullian call'd the Devil's Churches that cry out with Esau they have enough Alas what enough can be in the Creature Gen. 33.9 Tertul. de spect c. 25.26 unless of dunghils rattles and vanities Oh how ignorant of Heavenly treasures of that fountain of mercies whereof prayer drinks and resreshes the spirit of a Saint That know not that blessed enough whereof Jacob speaks Gen. 33.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mibi omnia that Ocean of all things to be found in God Now Europe's in flames and the ark in danger he cares not though the one be burnt and the other in ashes so he be safe But if his concerns catch fire he knows not to repair but (f) 1 Sam. 28.7 2 King 1.2 to Endor or Ekron Such have no acquaintance with no help from God no interest in the keeper of souls The world 's a deplorable hospital the great Lazar-house of sick lame and impotent persons as Gerson terms it Gers To. 2.76 6. that have no face nor heart to go to the physician of souls But ah most lamentable is the state of some prostitute wretches of our age that are I fear almost incurably gone with spiritual ulcers in their lungs and eating putrid cancers in their tongues that breath nothing but venom and openly spit out their rotten Atheistical jeers against the spirit of prayer and make a mock at communion with God That scoff at what God hath promised as one of the choicest tokens of his love to the Church Zech. 12.10 Joel 2.28 32. Rom. 10.13 Joh. 7.39 and symptoms of the glory of the latter times when God will turn such Ishmaels into the desert Amos 8.10 Job 30.31 and their drunken Songs shall expire in dreadful howlings Prophaner than many heathens that in the Primitive times had some reverence for Christian worship though they persecuted But those of this adulterous Romish age 2 Pet. 2.12 like brute beasts speak evil of what they are ignorant and are in danger to perish utterly in their own corruption pity such if there be yet hope and commend their condition to God's mercy and penitent sorrow that they may weep here where tears prick not in hell where they scauld and burn and swell that river of brimstone Gerson T. 2. 49. KK 3. In the mean time O ye that fear the Lord be diligent to observe and interpret messages after secret prayer for the life and joy of a Christian is improved by it God has declared himself graciously pleased with secret prayer Dan. 9.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vâ—lans in lassitudine so as to send an Angel that glorious creature to fly into Daniel's chamber and he weary with flying he moved so swiftly volans in lassitudine as the original text expresses it What a high expression is this that even Angels are represented weary with hasty flights to bring Saints their answers and of what great account does the Lord esteem his praying people that Angels are exprest to be tired in bringing tidings of mercy 6. Meditate on
rational to sleeting and giddy fancies No it binds the soul as the principal agent the body only as the instrument For if it were given only for the sensitive part without any respect to the rational it would concern brutes as well as men which are as capable of a rational command and a voluntary obedience as man without the conduct of a rational soul It exacts a conformity of the whole man to God and prohibits a difformity and therefore engageth chiefly the inward part which is most the man It must then extend to all the acts of the man consequently to his thoughts they being more the acts of the man than the motions of the body Holiness is the prime excellency of the Law a title ascribed to it twice in one Verse Rom. 7.12 Wherefore the Law is holy and the Commandment holy just and good Could it be holy if it indulged loosness in the more noble part of the creature Could it be just if it favoured inward unrighteousness Could it be good and useful to man which did not enjoyn a suitable conformity to God wherein the creatures excellency lies Can that deserve the title of a spiritual Law that should only regulate the brutish part and leave the spiritual to an unbounded licentiousness Can perfection be ascribed to that Law which doth countenance the unsavoury breathings of the Spirit and lay no stricter an obligation upon us than the Laws of men Mat. 5 28. Must not God's Laws be as suitable to his soveraignty as mens Laws are to theirs Must they not then be as extensive as God's Dominion and reach even to the privatest closets of the heart 'T is not for the honour of God's holiness righteousness goodness to let the Spirit which bears more flourishing characters of his Image than the body range wildly about without a legal curb 2. They are contrary to the order of nature and the design of our Creation Whatsoever is a swerving from our primitive nature is sin or at least a consequent of it Eccles 7.29 God made man perfect but they have sâ—ught out many inventions But all inclinations to sin are contrary to that righteousness wherewith man was first endued Man was created both with a disposition and ability for holy contemplations of God the first glances of his soul were pure he came every way compleat out of the mint of his infinitely wise and good Creator and when God pronounced all his Creatures good he pronounced man very good amongst the rest But man is not now as God created him he is off from his end his understanding is filled with lightness and vanity This disorder never proceeded from the God of order infinite goodnesâ— could never produce such an evil frame none of these loose inventions were of God's planting but of man's seeking No God never created the intellective no nor the sensitive part to play Domitian's game and sport it self in the catching of Flies Psal 49.20 Man that is in honour and understands not that which he ought to understand and thinks not that which he ought to think is like the Beasts that perish Gen. 3.6 he plays the beast because he acts contrary to the nature of a rational and immortal soul And such brutes we all naturally are since the first woman believed her sense her phancy her affection in their directions for the attainment of wisdom without consulting God's Law or her own reason The phancy was bound by the right of nature to serve the understanding 'T is then a slighting God's wisdom to invert this order in making that our Governour which he made our Subject 'T is injustice to the dignity of our own souls to degrade the nobler part to a sordid slavery in making the brute have dominion over the man as if the Horse were fittest to govern the Rider 'T is a falseness to God and a breach of trust to let our minds be imposed upon by our phancy in giving it only feathers to dandle and chaff to feed on instead of those braver objects it was made to converse withal 3. We are accountable to God and punishable for thoughts Nothing is the meritorious cause of God's wrath but sin The Text tells us that they were once the keys which opened the floud-gates of divine vengeance and broach'd both the upper and neather Cisterns * Acts 8.22 If perhaps the thought of thy heart may be forgiven thee Prov. 12.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man of thoughts i. e. evil thoughts the word being usually taken in an ill sense to overflow the world If they need a pardon as certainly they do then if mercy doth not pardon them justice will condemn them And 't is absolutely said that a man of wicked devices or thoughts God will condemn 'T is God's prerogative often mentioned in Scripture to search the heart To what purpose if the acts of it did not fall under His censure as well as His cognizance He weighs the Spirits Prov. 16.2 in the ballance of His Sanctuary and by the weights of His Law to sentence them if they be found too light The word doth discover and judge them †Heb. 4.12 13. It divides asunder the soul and spirit the sensitive part the affections and the rational the understanding and will both which it doth dissect and open and judge the acts of them even the thoughts and intents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is within the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and whatsoever is within the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one referring to the Soul the other to the Spirit These it passeth a Judgment upon as a Critick censures the Errata's even to syllables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Letters in an old Manuscript These we are to render an account of as the Syriack renders those words v. 13. with whom we have to do Of what Of the first bubblings of the heart the notions and intents of it The least Speck and Atome of dust in every chink of this little world is known and censured by God If our thoughts be not judged God would not be a righteous judge He would not judge according to the merit of the cause if outward actions were only scann'd without regarding the intents wherein the principle and end of every action lies which either swell or diminish the malignity of it Actions in kind the same may have different circumstances in the thoughts to heighten the one above the other and if they were only judged the most painted hypocrite might commence a blessed spirit at last as well as the exactest Saint 1 Cor. 4 5. 'T is necessary also for the Glory of God's omniscience 'T is hereby chiefly that the extensiveness of God's knowledg is discovered and that in order to the praise or dispraise of men viz. To their Justification or condemnation Those very thoughts will accuse thee before God's Tribunal which accuse thee here before conscience His Deputy Rom. 2.15 16. Their thoughts the
mean while i. e. in this life while conscience bears witness accusing or excusing one another in the day when God shall judge the secrets of men i. e. and also at the day of judgment when conscience shall give in it's final Testimony upon God's examination of the secret counsels This place is properly meant of those reasonings concerning good and evil in men's Consciences agreeable to the Law of nature imprinted on them which shall excuse them if they practice accordingly or accuse them if they behave themselves contrary thereunto But it will hold in this Case for if those inward approbations of the the notions of good and evil will accuse us for our contrary practices they will also accuse us for our contrary thoughts Non solum opus sed mali operis cogitatio paenas luet Hieron in 1 Hos 7. Acts 8.22 Our good thoughts will be our accusers for not observing them and our bad thoughts will be indictments against us for complying with them 'T is probable the Soul may be bound over to answer chiefly for these at the last day for the Apostle chargeth Simon 's guilt upon his thought not his word and tells him pardon must be principally granted for that The tongue was only an Instrument to express what his heart did think and would have been wholly innocent had not his thoughts been first criminal What therefore is the principal subject of pardon would be so of punishment as the first incendiaries in a rebellion are most severely dealt with And if as some think the fallen Angels were stript of their primitive Glory only for a conceiv'd thought how heinous must that be which hath inrolled them in a remediless misery Having proved that there is a sinfulness in our thoughts let us now see what provocation there is in them Which in some respects is greater than that of our actions But we must take actions here in sensu diviso as distinguished from the inward preparations to them In the one there is more of scandal in the other more of odiousness to God God indeed doth not punish thoughts so visibly because as He is Governour of the world His Judgments are shot against those sins that disturb humane society but He hath secret and spiritual Judgments for these suitable to the nature of the sins Now thoughts are greater in respect 1. Of fruitfulness The wickedness that God saw great in the earth was the fruit of imaginations They are the immediate causes of all sin No Cockatrice but was first an egg It was a thought to be as God * Gen. 3.5 2 Cor. 11.3 that was the first breeder of all that sin under which the world groans at this day For Eve's mind was first beguiled in the alteration of her thought Since that the lake of inward malignity acts all it's evil by these smoaking steams Evil thoughts lead the van in our Saviour's Catalogue Matth. 15.19 as that which spirits all the black regiment which march behind As good motions cherish'd will spring up in good actions so loose thoughts favoured will break out in visible plague-sores and put fire unto all that wickedness which lyes habitually in the heart 2 Tim. 2.16 as a spark may to a whole stock of Gun-powder The vain babblings of the soul as well as those of the Tongue will encrease to more ungodliness Being thus the cause they include virtually in them all that is in the effect as a seed contains in its little body the leaves fruit colour scent which afterward appear in the plant The seed includes all but the colour doth not virtually include the scent or the scent the colour or the leaves the fruit So 't is here One act doth not include the formal obliquity of another but the thought which caused it doth seminally include both the formal and final obliquity of every action both that which is in the nature of it and in the end to which it tends As when a Trades-man cherisheth immoderate thoughts of gain and in the attaining it runs into many foolish and hurtful Lusts 1 Tim. 6 9. there is cheating lying swearing to put off the commodity all these several acts have a particular sinfulness in the nature of the acts themselves besides the tendency they have to the satisfying an inordinate affection all which are the spawn of those first immoderate thoughts stirring up greedy desires 2. In respect of Quantity Imaginations are said to be continually evil There is an infinite variety of conceptions as the Psalmist speaks of the Sea wherein are all things creeping innumerable both small and great and a constant generation of whole shoals of them that you may as well number the Fish in the Sea or the Atomes in the Sun-beams as recount them There is a greater number in regard of the acts and in regard of the objects 1. In regard of the acts of the mind 1. Antecedent acts How many preparatory motions of the mind are there to one wicked external act Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plutarch Moral p. mihi 500. how many sinful thoughts are twisted together to produce one deliberate sinful word All which have a distinct guilt and if weigh'd together would outweigh the guilt of the action abstractedly considered How many repeated complacencies in the first motion degrees of consent resolved broodings secret plottings proposals of various methods smothering contrary checks vehement longings delightful hopes and forestalled pleasures in the design All which are but thoughts assenting or dissenting in order to the act intended Upon a dissection of all these secret motions by the critical power of the word we should find a more monstrous guilt than would be apparent in the single action for whose sake all these spirits were raised There may be no sin in a material act considered in it self when there is a provoking guilt in the mental motion A hypocrite's religious services are materially good but poysoned by the Imagination skulking in the heart that gave birth unto them Prov. 21.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a wicked thought Ezek. 23.3.19 Yet she multiplied he◠whoredoms in calling to remembrance the days of her youth c. v. 21. the lewdness of her youth 'T is the wicked mind or thought makes the sacrifice a commanded duty much more an abomination to the Lord. 2. Consequent acts When a man's phancy is pregnant with the delightful remembrance of the sin that is past he draws down a fresh guilt upon himself as they did in the Prophet in reviving the concurrence of the will to the act committed making the sensual pleasure to commence spiritual and if ever there were an aking heart for it revoking his former grief by a renewed approbation of his darling lust Thus the sin of thoughts is greater in regard of duration A man hath neither strength nor opportunity always to act but he may always think and imagination can supply the place of action Or if the
all his â—houghts How little is God in any of our thoughts according to His excellency No our shops our rents our backs and bellies usurp God's room If any thoughts of God do start up in us how many covetous ambitious wanton revengeful thoughts are jumbled together with them Is it not a monstrous absurdity to place our friend with a crue of vipers to lodge a King in a sty and entertain him with the fumes of a jakes and dunghil A wicked man's heart is little worth Prov. 10.20 The tongue of the just is as choice silver c. Apud nos cogitare peccare est Minucius Foelix all the pedling wares and works in his inward shop are not valuable with one silver drop from a gracious man's lips It was an invincible argument of the primitive Christians for the purity of the Christian Religion above all others in the world that it did prohibit evil thoughts And is it not as unanswerable an argument that we are no Christians if we give liberty to them What is our moral conversation outwardly but only a bare abstinence from sin not a disaffection Were we really and altogether Christians would not that which is the chiefest purity of Christianity be our pleasure And would we any more wrong God in our secret hearts than in the open streets Is not thought a beam of the mind and shall it be enamour'd only on a dunghil Is not the understanding the eye of the soul and shall it behold only guilded nothings 'T is the flower of the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. Shall we let every Caterpillar suck it 'T is the Queen in us Shall every ruffian deflore it 'T is as the Sun in our heaven and shall we besmear it with misty phancies It vvas created surely for better purposes Lampridius than to catch a thousand weight of spiders as Heliogabalus employ'd his Servants It was not intended to be made the common fewer of filthiness or ranked among those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Histor animal lib. 8. which eat not only fruit and flesh but flies worms dung and all sorts of lothsome materials Let not therefore our minds wallow in a sink of phantastical follies whereby to rob God of his due and our souls of their happiness 2. Exhortation We must take care for the suppression of them All vice doth arise from imagination Upon what stock doth ambition and revenge grow Mirandul de Imaginat c 7. Isay 55.7 Let the wicked forsake his way the unrighteous man his thoughts c. but upon a false conceit of the nature of honour What engenders covetousness but a mistaken fancy of the excellency of wealth Thoughts must be forsaken as well as our way we cannot else have an evidence of a true conversion and if we do not discard them we are not like to have an abundant pardon and what will the issue of that be but an abundant punishment Mortification must extend to these Affections must be crucified Gal. 5.24 and all the little brats of thoughts which beget them or are begotten by them Shall we nourish that which brought down the wrath of God upon the old world as though there had not been already sufficient experiments of the mischief they have done Is it not our highest excellency to be conform'd to God in holiness in as full a measure as our finite natures are capable And is not God holy in his counsels and inward operations as well as in his works Hath God any thoughts but what are righteous and just Therefore the more foolish and vain our imaginations are Eph. 4 17 18. the more are we alienated from the life of God The Gentiles were so because they walked in the vanity of their mind and we shall be so if vanity walk and dwell in ours As the tenth Commandment forbids all unlawful thoughts and desires so it obligeth us to all thoughts and desires that may make us agreeable to the divine Will and like to God himself We shall find great advantage by suppressing them We can more easily resist temptations without if we conquer motions within Thoughts are the mutineers in the soul which set open the gates for Satan He hath held a secret intelligence with them so far as he knows them ever since the fall and they are his spies to assist him in the execution of his devices They prepare the tinder and the next fiery dart sets all on a flame Can we cherish these if we consider that Christ dyed for them He shed his blood for that which put the world out of order which was accomplished by the sinful imagination of the first man and continued by those imaginations mention'd in the Text. He dyed to restore God to his right and man to his happiness neither of which can be perfectly attained till those be thrown out of the possession of the heart That we may do this Let us consider these following directions which may be branched into these heads 1. For the raising good thoughts 2. Preventing bad 3. Ordering bad when they do intrude 4. Ordering good when they appear in us 1. For raising good thoughts 1. Get renewed hearts The fountain must be cleansed which breeds the vermine 2 Cor. 5 17. Jer. 4.14 Wash thy heart from wickedness c. How long shall thy vain thoughts lodge within thee Pure vapors can never ascend from a filthy quagmire What issue can there be of a vain heart but vain imaginations Thoughts will not become new till a man is in Christ We must be holy before we can think holily Sanctification is necessary for the dislodging of vain thoughts and the introducing of good A sanctified reason would both discover and shame our natural follies As all animal operations so all the spiritual motions of our heads depend upon the life of our hearts * Prov. 4.23 as the principium originis As there is a law in our members to bring us into Captivity to the law of sin Rom. 7.23 so there must be a law in our minds to bring our thoughts to the obedience of Christ 2 Cor. 10.5 We must be renewed in the spirit of our minds Ephes 4.23 in our reasonings and thoughts which are the spirits whereby the understanding acts as the animal spirits are the instruments of corporeal motion Till the understanding be born of the spirit †John 3.6 That which is born of the flesh is flesh and that which is born of the spirit is spirit it will delight in and think of nothing but things suitable to its fleshly original but when 't is spiritual it receives new impressions new reasonings and motions suitable to the Holy Ghost of whom it is born A stone if thrown upwards a thousand times will fall backward because 't is a forced motion but if the nature of this stone were changed into that of fire it would mount as naturally upward as before it sunk downward You
my spirit rejoyceth in God my Saviour Luke 2. I will rejoyce in the God of my salvation Hab. 3. your Father Abraham saw my day and did rejoyce to see it the plain English is this Abraham saw Jesus Christ in the promises sc his obedience and sufferings and the glory that came by Christ's righteousness and did apply it to himself by Faith and was assured of his interest in it which made him to rejoyce in that sight Though a Prince may have a legal right to a treasure hid in the field yet till it be discovered to him there is no joy the love of God is shed abroad in our hearts by the Holy Ghost and so we rejoyce in the hope of the glory of God Rom. 5.2 5. I will not dispute whether assurance be of the nature of Faith our Reformers were of renown and other learned men since at home and abroad that are for assurance do not at any hand exclude adherence some think that Faith is a mixed habit adherence and assurance are two acts of the same Faith two flowers from the same root 'T is true there may be adherence without assurance but it is as true that there cannot be assurance without adherence If I know and believe that Christ died for me I should stick to it in negotio justificationis without taking notice of any inherent holiness either in men or Angels how do the stars disappear at the rising brightness of the Sun yet no disparagement to the stars at all But I say I will not dispute and if I could it were both unseasonable and needless for whether assurance be of the nature of Faith or whether it be an effect of Faith is all one in this case before us for there must be something of assurance that must bring in joy and comfort The believers here in my Text they loved Christ and in whom after they believed they did rejoyce with joy unspeakable their first acts of Faith might be recumbency afterwards evidence then joy so the Ephesians after they believed in Christ they were sealed with the holy Spirit of promise as an earnest Ephes 1.13 14 15. The note of the old learned and pious Piscator is unusquisque fidelis verus est not esse potest or esse debet but est certus suae salutis I will name but one Scripture more 't is Cant. 2.6 my beloved is mine and I am his he feeds among the lillies my beloved is mine there is the Gospel with its marrow in the heart of a believer there is assurance and I am his there is the law in the same heart there is obedience he feedeth among the lillies there is joy and comfort he died for me and I am his soul and body for his service Hence comes joy and sometimes such that even overwhelms This for the entrance now to the directions First If you would get Faith comforting in life as well as saving at death you must not sit down satisfied with a bare recumbence on Jesus Christ Mistake me not I do not discourage and I dare not disparage it If it be right as I take that for granted it is a grace more precious incomparably than all treasures and happy is the bosom that wears so inestimable a Jewel But when Christians sensible of their sin and hell do attain to this they rest satisfied here They are told and that is truth that their state is safe there they acquiesce set up their staff behind the door and go no further they do not press on for assurance they will rather argue against it thus Object That assurance is not so necessary Answ So necessary what do you mean is it not commanded is it not promised is it not purchased is it not attained by the people of God sure it is necessary to the vigor of grace and to the being of joy and comfort be of good comfort thy sins are pardoned Object 2. Yea but many do live and die and do well without it Answ Who told you so the Scripture saith the Spirit himself doth bear witness with our spirits that we are the children of God Rom. 8.16 and we know and believe the love that God hath given us 1 John 4.16 with many very many more Texts to that purpose A tempted believer may bear false witness against himself sure such a position as this with mercy upon uncertainties is not the way to comfort him the sure way were to advise him to see his sins more and humble his soul more for them and to study Jesus Christ and to come to him more with the like and God will return and speak peace they that sow in tears shall reap in joy Object 3. But this joy is not so necessary Resp What do you mean again so necessary why 1. It is frequently commanded take one Text Phil. 4.4 Rejoyce in the Lord i. e. Christ always and again I say rejoyce 2. It is frequently promised I will make them joyful in my house of prayer Isa 56.7 I will see you again and your heart shall rejoyce and your joy no man taketh from you 3. It is practised frequently we rejoyce in Christ Jesus Phil. 3.3 4. It is often prayed for the God of hope fill you with all joy and peace in believing Rom. 15.13 5. It is Christ's office to give the oyl of gladness for the spirit of heaviness Isa 61.3 6. It is the special work of the blessed Spirit who is therefore the Comforter Take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in what notion you will his work is either comforting or tending to comfort Lastly It is the priviledge of the Gospel-Ordinances to feast the soul with marrow and fatness and with wine well refined i. e. God hath not given us the spirit of bondage to fear again as formerly but the Spirit of adoption whereby or rather by whom i. e. cujus ope we cry abba Father Surely joy and comfort is necessary for the measures of grace If you had a child infirm sickly hard-favoured and a friend should say this strength quickness and comeliness is not so necessary your child is alive is it not you would think this were hardly sutable much less comfortable Object 4. A Christian that doth come to and rely on Christ for righteousness may have comfort Answ yes but then it must be by the way of a practical syllogism He that cometh to Christ shall never perish Joh. 6. but I do so therefore Here his coming together with repentance and obedience which are concomitants beget evidence and from thence comfort Object 5. but many good people want this joy and comfort Answ confessed but then it is our own fault did we use the means especially secret duties meditation prayer which we neglect it would be otherwise Object Last But those that do these yet are in great darkness Answ Yea for sometime The holy spirit teacheth many lessons excellent ones in this School chiefly these three 1. They learn what dismal creatures
chastenings of the Lord. 2. Inconsiderateness of the end of the Divine discipline is a great degree of contempt The evils that God inflicts are as real a part of his providence as the blessings he bestows as in the course of nature the darkness of the night is by his order as well as the light of the day therefore they are alwayes sent for some wise and holy design Sometime though more rarely they are only for tryal to exercise the Faith humility patience of eminent Saints for otherwise God would lose in a great measure the honour and renown and his favourites the reward of those graces afflictions being the sphere of their activity But for the most part they are castigatory to bring us to a sight and sense of our state to render sin more evident and odious to us They are fully exprest by pouring from vessel to vessel that dâ—scovers the dregs and sediment and makes it offensive that before was concealed The least affliction even to the godly is usually an application of the physician of spirits for some growing distemper every corrosive is for some proud flesh that must be taken away In short they are deliberate dispensations to cause men to reflect upon their works and wayes and break off their sins by sincere obedience Therefore we are commanded to bear the voice of the rod and who hath appointed it 'T is a preacher of repentance Micah 6.9 to lead us to the knowledg and consideration of our selves The distress of Joseph's brethren was to revive their memory of his sorrows caused by their cruelty now when men disregard the embassy of the rod are unconvincible notwithstanding its lively lessons when they neither look up to him that strikes nor within to the cause that provokes his displeasure when they are careless to reform their wayes and to comply with his only will as if afflictions were only common accidents of this mutable state the effects of rash fortune or blind fate without design and judgment and not sent for their amendment this is a prodigious despiseing of God's hand For this reason the Scripture compares men to the most inobservant creatures to the wild asse's colt Job 11.12 Psal 58.4 Hos 7.11 the deaf adder to the silly dove without heart and the advantage is on the beasts side for their inconsideration proceeds merely from the incapacity of matter of which they are wholly compos'd to perform reflex acts but man's incogitancy is in sole fault of his spirit that wilfully neglects his duty The Prophet charges this guilt upon the Jews Lord when thy hand is lifted up they will not see Isa 26.11 2. Insensibility of heart is an eminent degree of despising the Lord's chastenings A pensive feeling of judgments is very congruous whether we consider them in genere Physico or Morali either materially as afflictive to nature or as the signs of divine displeasure for the affections were planted in the humane nature by the hand of God himself and are duly exercised in proportion to the quality of their objects And when grace comes it softens the breast and gives a quick and tender sense of God's frown An eminent instance we have in David though of heroical courage yet in his sad ascent to mount Olivet 2 Sam. 15.30 he went up weeping with his head covered and his feet bare to testifie his humble and submissive sense of God's anger against him Now when men are insensible of judgments either considered as natural or penal evils if when they suffer the loss of relations or other troubles they presently fly to the comforts of the Heathens that we are all mortal and what can't be help't must be endured without the sense humanity requires that calm is like that of the dead sea a real curse or suppose natural affection works a little yet there is no apprehension and concernment for God's displeasure which should be infinitely more affecting than any outward trouble how sharp soever no serious deep humiliation under his hand no yielding up our selves to his management this most justly provokes him Of this temper were those described by Jeremiah Jer. 5 3â— Thou hast stricken them but they have not grieved thou hast consumed them but they refused to receive correction 2. The causes of this despiseing of God's chastenings are 1. A contracted stupidity of soul proceeding from a course in sin There is a natural stubborness and contumacy in the heart against God a vicious quality derived from rebellious Adam we are all hewn out of the rock and dig'd out of the quary and this is one of the worst effects of sin and a great part of its deceitfulness that by stealth it encreaseth the natural hardness Heb. 3.13 Zech. 7.12 by degrees it creeps on like a gangrene and causes an indolency The practice of sin makes the heart like an adamant the hardest of stones that exceeds that of rocks For hence proceeds such unteachableness of the mind that when God speaks and strikes yet sinners will not be convinc't that briars and thorns are only effectual to teach them and such untractableness in the will that when the sinner is stormed by affliction and some light breaks into the understanding yet it refuseth to obey God's call 2. Carnal diversions are another cause of slighting God's hand Luke 21.34 The pleasures and cares of the world as they render men inapprehensive of judgments to come so regardless of those that are present Some whenever they feel the smart of a cross use all the arts of oblivion to lose the sense of it The affliction instead of a leading them to repentance leads them to vain conversations to Comedies and other sinful delights to drive away sorrow Others although they do not venture upon forbidden things to relieve their melancholy yet when God by short and sensible admonitions calls upon them they have presently recourse to temporal comforts which although lawful and innocent in themselves yet are as unproper at that time as the taking of a cordial when a vomit begins to work for whereas chastisements are sent to awaken and affect us by considering our sins in their bitter fruits this unseasonable application of sensual comforts wholly defeats God's design For nothing so much hinders serious consideration as a voluptuous indulging the senses in things pleasing like opiate medicines they stupifie the conscience and benum the heart 'T is Solomon's expression I said of laughter it is mad for as distraction breaks the connexion of the thoughts so mirth shuffles our most serious thoughts into disorder and causes men to pass over their troubles without reflexion and remorse And as the pleasures so the business of the world causes a sâ—pine Security under judgments We have an amazing instance of it in Hiel the Bethelite 1 Kings 16. who laid the foundation of his city in the death of his first-born and set up the gates of it in his youngest son yet he was so
Praise the Lord for his mercy endureth for ever And when they began to sing and to praise the Lord set ambushments against the Children of Ammon Moab and Mount Seir which came against Israel and they were smitten Israel's success follows Israel's singing If the people of Israel will look to their Duty God will look to their Enemy and lay that Ambush which shall ensnare and overthrow their power 3. With Evident Miracles This we find upon Record Acts 16.25 26. And at midnight Paul and Silas prayed and sang praises to God and the prisoners heard them and suddenly there was a great Earth-quake so that the Foundations of the prison were shaken and immediately the doors were opened and every ones hands were loosed Behold here an eminent Miracle Prisons saluting the Prisoner's Liberty Paul and Silas singing set God on working and if their Tongues were loosed in Duty their hands shall be loosed for Liberty Singing like praying can work wonders Lorinus observes Angelicà peculiari â—peâ—d Sâ—lâ—tio Vinculorum accidit Lorin Case that the prisoners Chains were taken off and their bands loosed by the peculiar power and work of Angels And now I come to the main Case How we may make melody in our hearts to God in Singing of Psalms Answ 1. We must sing with understanding We must not be guided by the Tune but the Words of the Psalm we must mind the Matter more than the Musick and consider what we sing as well as how we sing The Tune may affect the fancy but it is the Matter affects the heart and that God principally eyes The Psalmist adviseth us in this particular Psalm 47.7 and so doth the Apostle 1 Cor. 14.15 Otherwise this sweet Duty would be more the work of a Chorister than of a Christian and we should be more delighted in an Anthem of the Musician's making then in a Psalm of the Spirit 's making A Lapide observes that in the Text 1 Cor. 14.15 the word understanding is Maschil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profound judgment We must sing wisely if we will sing gratefully we must relish what we sing In a word we must sing as we must pray now the most rude Petitioner will understand what he prays 1 Cor. 14.15 If we do not understand what we sing it argues carelesness of Spirit or hardness of Heart and this makes the Service impertinent Upon this the worthy Davenant cries out Facessunt Boatus Papistarum qui Psalmos in Templis reboant sed linguà non intellectu Dav. Non clamans sed amans cantat in aure Dei Aug. Adieu to the bellowing of the Papists who sing in an unknown Tongue God will not understand us in this Service which we understand not our selves One of the first Pieces of the Creation was Light and this must break out in every Duty 2. We must sing with affection Love is the fulfilling of this Law It is a notable saying of Augustine It is not Crying but Loving sounds in the Ears of God In Isa 5.1 It is said I will sing to my Beloved The pretty Child sings a mean Song but it delights the Mother because there is love on both sides It is love not skill makes the Musick and the Service most pleasing When we go about this Work we must lay our Book before us a heart full of love The Primitive Christians sang Hymns to Christ whom they entirely loved Love indeed is that ingredient which sweetens and indulcorates every Service 3. We must sing with real Grace This the Apostle admonishes us Col. 3.16 It is Grace not Nature sweetens the Voice to sing We must draw out our Spices our Graces in this Duty The Hundred forty four thousand which were Elected and Glorified Saints sang the New song Rev. 14.3 Singing is the tripudiating of a gracious Soul Gratia est devotionis radix Gorran Gorran well notes That Grace is the Root of true Devotion Wicked men only make a noise they do not sing they are like crackt Strings of a Lute or a Viol they spoil they do not make Musick The Righteous rejoice in the Lord Psal 33.1 The Raven croaks the Nightingale sings the Tune As God will not hear Sinners when they pray so neither when they sing the singing of Wicked men is disturbance not obedience Indeed the Saints singing is a more solemn Ovation Praising Him who causeth them to triumph in Christ 2 Cor. 2.14 The Saints above sing their Hallelujahs in Glory and the Saints below must sing their Psalms with Grace Fashion Puppets as you please they cannot sing it is the alive Bird can chirrup that pleasing noise 4. We must sing with excited Grace Not only with Grace habitual but with excited and actual the Musical Instrument delights not but when it is plaid upon In this Duty we must follow Paul's advice to Timothy 1 Tim. 4.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stir up the Grace that is in us and cry out as David Psalm 57.8 Awake Love awake Delight The Clock must be pluckt up before it can guide our Time the Bird pleaseth not in her Nest but in her Notes the Chimes only make Musick while they are going Let us therefore beg the Spirit to blow upon our Garden that the Spices thereof may flow out when we set upon this Joyous Service Cant. 5.16 God loves active Grace in Duty that the Soul should be ready trim'd when it presents it self to Christ in any Worship 5. We must sing with spiritual joy Indeed singing only makes joy articulate it is only the turning of Bullion into Coyn as the Prophet speaks to this purpose Isa 65.14 Isa 65 14. Singing is only the triumphant gladness of a gracious heart a softer Rapture We must sing as David danced before the Ark 2 Sam. 6.15 with shouting and rejoycing in God We sing to Christ And Dr. Bound observes There is no joy comparable to that we have in him this is joy unspeakable and full of glory Joy must be the Selah of this Duty 6. We must sing with Faith This grace only puts a pleasingness upon every service if we hear the Word must be mixt with Faith Heb. 4.2 if we pray it must be the prayer of Faith Jam. 5.15 We must bring Faith to Christ's Table or else as Austin saith Dormit Christus si dormit Fides Dormit Christus si dormit Fides Aug. if Faith sleeps Christ is likewise asleep and so Faith must carry on this Ordinance of Singing especially there must be a credence in the Hallelujahs above we must believe that the Saints here are only tuning their Instruments and the louder Musick will be above that in glory there will be such pleasing sounds which the Apostle tells us 1 Cor. 2.9 No Ear ever heard 7. We must sing in the Spirit As we must pray in the Spirit Jude v. 20. so we must sing in the Spirit the Spirit must breathe as well as Grace act or the Voice sound in this Duty