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
gracious Redeemer that you would be reconciled and that you would befriend your selves and accept of the forgiveness of all your sins I intreat you that you would not through neglect of pardon and perseverance in a sinful course irrecoverably ruine and damn your Souls methinks my heart doth yearn over you and Bleed for you who are wounding your selves and rushing on inconsiderately towards the place of everlasting weeping and wo from whence there is no coming back no coming out for ever Sinners why should you be so hard to be perswaded without any further delay to be reconciled unto God Why do I need to use so many intreaties May I at length prevail with you that you would not be miserable and prove your own Murderers that you would be blessed here and hereafter through your ready acceptation of pardoning mercy What answer must I carry back to my Master who sent me this day to proclaim in your ears the blessedness of forgiveness and to use intreaties with you in his name that you would become thus blessed Must I complain Lord there are a company of obstinate sinners whom I have intreated to accept of pardon but there is not the least spark of ingenuity amongst them nor the least sense of their sins upon them had I been to preach to Beasts or Fowls to the Earth or Stones they would have been as much moved as these sinners Lord I spent my strength and pains my voice and lungs for nought I know not how to perswade I know not which way to prevail with them I thought thy beseechings would have taken with them that the intreaties of God like a sweet flame would have melted their hearts as Wax within them I thought that when thou didst vouchsafe by me to request them to leave their sins and be reconciled unto thee that this would marvellously have affected them and that they would readily have complied in a thing so necessary for them and so much for their own happiness I did begin with terror to them and yet they were not affrighted but I hoped when I came to end with Mercy and to speak in the soft and sweet Language of thine entreaties and to urge th s most winning Argument of thy Requests unto them that then they would immediately have yielded and most thankfully have accepted so gracious proffers made unto them But alas Lord I found it far otherwise than I expected if their ears were open their hearts were shut up and they would not receive my message which from thee in faithfulness and tenderness I delivered unto them And what may I farther hope will prevail with them if thy intreaties be thus disregarded Must I thus complain or may I have occasion to say Lord I have been preaching the blessedness of forgiveness which I backed with thine intreaties of sinners that they would accept of it and through thy blessing the Arguments I used were not altogether in vain some sinners that had stouted it out a long time against thee began at length to relent and yield when they heard thine intreaties of them to be reconciled Lord I heard scalding sighs break forth from such and such whose hearts were breaking within them for their sins I saw brinish tears trickling down from some eyes proceeding from a spring of godly sorrow within newly given them by the Spirit how did they look and seem to long after thy Salvation how greedily did they hearken even like the condemned Malefactor when he hath first tidings of a pardon I hope they are gone home to intreat that of thee which thou hast by me been intreating of them to accept of O Lord grant them their desires be reconciled to that Drunkard and unclean wretch forgive the iniquities of that Swearer Sabbath-breaker and profane Sinner What do you say Sinners will you send me back to my Master sadned or rejoyced Accept of my Message and it will be the joy of my heart yea it will be the joy of Angels in Heaven and however it will cost you some grief and tears in your repentance of sin at the first yet if you so seek after this blessedness of forgiveness as to obtain it the issue will be joy to your selves you will have the beginnings of joy here and in the other world your joys will be full ineffable and eternal Methinks some of you seem almost perswaded O that you were quite perswaded without further delay to put in practice the Directions given for the obtaining the blessedness of forgiveness How we may overcome inordinate love of Life and fear of Death Serm. XXX Acts 20.24 But none of these things move me neither count I my life dear to my self that I may finish my course with joy c. THE Context tells us that the Apostle was now at Miletus v. 17. and from hence he sends to Ephesus and calls for the Elders of the Church Now these Elders were not Timothy and Trophimus for they were in his company already v. 4. and had been with him in his journey hither but rather those twelve men on whom he laid his hands and bestowed the Holy Ghost in order to their Ministry at Ephesus Acts 19.1 2 6 7. and the rest whom Timothy had ordained whilst he was there From v. 18. of this Chapter we have the Apostle's Farewel Sermon wherein he clears himself by close and smart addresses to their Consciences and Experiences as to all charges and surmises of ministerial miscarriages among them v. 18.27 and works them all within the Conscience of their ministerial charge and trust from God to imitate his Ministerial faithfulness by urging such significant and cogent Arguments as were apt and proper to startle and engage them to and in their work And these Arguments are drawn from the present and instantly succeeding circumstances and concernments of the Church of God They were in danger of Wolves breaking in upon them and seducers arising from amongst them They were the Church of God the price of his Blood committed to the care and guidance of these Ministers to whom the Apostle spake and therefore the interest and worth of Souls and their relation to them and all those sad and dangerous exercises underminings and obstructions which they were sure to meet with in their Pastoral work did call aloud upon them for all possible circumspection activity and resolution in and for their work of all which the Apostle was an exemplary and awakening instance and example My Text is the Generous Heroicism of an awakened and prepared heart occasioned by the Tidings that were brought him by the Spirit v. 23. Who told him there that bonds and afflictions did abide him in every City Here you may see those sinews cut of hopes and fears which might obstruct his Faith Diligence and Perseverance he is mortified to all that love of Life and fear of Death which possibly might controll his better prospect hopes and work In the Words we have the Apostle concerned in reference to
we ought to be the more afflicted they are with it themselves We should consider how we would desire to be dealt with our selves if we should be found in the same or the like fault and accordingly behave our selves towards them If any man be overtaken with a fault ye which are spiritual (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. nitimini eum quasi luxatum it embrum suo loco reponere Beza Job 30.25 Isa 58.10 restore such an one in the spirit of meekness considering thy self 3 We should shew our selves tenderly affected towards others in their wants and necessities and yield them relief with a feeling of their wants our selves Job when he was in a full and plentiful condition and estate himself was deeply affected with the necessitous condition of other men Did not I weep for him that was in trouble Was not my soul grieved for the poor The way to get this tenderness towards others is to put our selves in this or that mans case hungry thirsty naked until we find our hearts to grow soft and tender towards them and we are able to draw out our own (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag souls to them in giving them bread or what else they need But the greatest tenderness is to be exercised toward such persons as labour under soul troubles and necessities because the soul is of a quick sense and more capable of feeling than the body Christs greatest sufferings were in his Soul so all men spiritually distressed as under some temptation or soul-affliction are deeply distressed Therefore as they stand in need of counsel or comfort our souls should go forth in administring it to them 1 Thes 2.8 As Paul was ready to have imparted not only the Gospel of God but his own Soul to them who were dear unto him You have seen in what things and after what manner we may and ought to love our selves and that it is our duty to shew our love to others in the same things and in like manner It may be requisite that we speak something also about the degrees of love which we shall do in answering two questions Qu. 1. Whether it be our duty to love our Neighbour as much as our selves Ans The command to love our Neighbour as our selves doth not require that our love should be every way as much to our Neighbour as our selves The word As in the Commandment doth not denote a Parity but a Similitude It is not as much as but like as (h) Priùs intensius unusquisque Dei fruitionem sibi oprat quam alteri ita ut si non possit pluribus dari malit unus quisque sibi quam quilibet alii illam à deo communicari Davenantius It is indeed our duty to desire and endeavour that others may be blessed in the full enjoyment of God to all eternity which is as much as we can desire for our selves but every man more intensely desireth this happiness to himself than to another If that grace which any man hath received of God would save another man and he could communicate it to him he were not bound to part with it to that end and purpose When the foolish Virgins said to the wise Give us of your oyl they answered Mat. 25 9. Not so lest there be not enough for us and you but go ye rather to them that sell and buy for your selves So it is in reference to temporal things We are charged with this as a duty to communicate to others in need (i) Ordo Charitatis postulat ut primùm necessitati propriae deinde de non necessariis etiam necessitati provideatur alienae Estius lib. 3. dist 29. Sect. 2. Luke 3.11 but if our own necessities be really and not in pretence so great that we should not have enough for our own subsistence if we did impart to them we are not bound in that case to yield it to them When the multitude asked John the Baptist what they should do He answered He that hath two coats let him impart to him that hath none and he that hath meat let him do likewise By which he gave them to understand that it was their duty to impart to others in extream necessity if they had any more than was necessary for themselves Notwithstanding what hath been said there are several cases in which a man is bound to exercise his love to another more than to himself 1. A man is bound to hazard his own Life 1 Sam. 19.1.2 chap. 20.30.33 to save the Life of another who would certainly perish if he did not hazard himself in his behalf 2. Upon the same reason that a man is bound to prefer the (k) Consulet aurem pro se quisque utilitati communiter omnium Justin Martyr de vita Christ Omnis Praesidentiae ille debet esse finis ubique prae aliorum utilitate commodum suum despicere Greg. 2 Sam. 18.3 2 Cor. 11.28 Rom. 16.4 Rom. 5.7 publick advantage of a community before his own private he is bound to seek the safety of a publick person in whom the welfare of the Community is bound up more than his own safety One man of publick capacity may be of more value than thousands of other men So said the people of David Thou art worth ten thousand of us Priscilla and Aquila thought the life of such an Apostle as Paul was upon whom lay the care of all the Churches to be of greater concernment than theirs and therefore for his life they laid down their own necks for which they had the thanks of all the Gentile Churches A man also that is of a publick spirit and layes out himself in doing much good in the place and Country where he lives although he be of a private capacity is worth many other men For a good man one would even dare to die We might instance in many other cases but let it suffice that we say in General That when the glory of God is more concerned in another than in our selves we ought to shew a greater love to him than our selves upon the principle laid down above that we ought to love our selves and our neighbour in and for God And when there is a competition between an incomparably greater good to our neighbour especially if many be concerned in it and a less to our selves it is evident that our love to our selves must yeild to the love of our neighbour Qu. 2. Whether ought we to love every other man with the same degree of love Ans 1. All men good and bad should thus far be loved equally by us in that we should desire (l) Diligit Christianus inimicum ut hoc ei velit perverire quod sibi hoc est ut ad regnum coelorum correctus renovatusque perveniat Aug. lib. 1. de Serm. Dom. in monte that both the one and the other might come to perfect blessedness in the enjoyment of God for ever the first
such as the Authority Perfection c. of the Scripture and the Sufficiency of Christ's satisfaction and intercession And to come nearer to our selves one great truth which hath been more clearly known and published in our age is the Doctrine of Chist's Kingly office and legislative power in relation to his Church in opposition to the usurpations and impositions of Men. Now then we say that Men are called at such times especially to study such truths because God doth then give them the best means and advantages for the knowing of them or they may then do him best service in maintaining them and bearing testimony to them vvhen the Devil and his instruments do most oppose them It is a shame for Professors not to see when the World is so full of light not to have the knowledge of those truths in the minds the talk of which is in every Man's mouth Prop. 5. Men should labour for such knowledge as may defend them from the errors of the times and places in which they live This I add to second the former Proposition from whence it follows Thus Paul labours to establish the Saints to whom he writes chiefly the Churches before mentioned against the then prevailing errors of those whether Jews or false Brethren among themselves vvho endeavoured to bring in the Ceremonial Law upon the Professors of the Gospel and therefore bids the Galatians ch 5.1 stand fast in their liberty c. Doctrinal error tends to the corruption of worship And the Apostle John in his Epistles gives caution against those seducing Spirits and Antichrists that vvere even then among the Churches 1 John 4. beginning We find by experience that as there be some Doctrines more especially known and published in their respective times and ages so likewise several ages and many times places have their peculiar errors either new ones first forged or old ones new burnished The Devil makes it his business and even sets his wits upon the tenters to furnish the World with variety of lies suitable to the various humours and Interests of Men and when one error is detected begins to smell rank and go out of date through the power and prevalency of the truth he carefully provides another to succeed it and if a new one be not at hand as if his invention failed him he many times conjures up some old dead one and makes it vvalk about in a new dress and pass for some new or newly revived truth vvhen indeed it is but the Apparition of a long since buried error As Merchants are vvont to observe what commodities please most in such and such places and at such and such times and accordingly take care to supply the markets So the Devil looks what wares vvill vend best in such a Country at such a season vvhat vvill be most grateful to the lusts and interests of Men and then will be sure to supply them with those most which he sees take most Diseases have their times and seasons and are then most dangerous vvhen they prevail most and spread farthest Errors have their times and seasons too Rev. 3.10 there is an hour of these as well as other temptations when they are most infectious and dangerous and therefore as vvhen diseases are epedemical every one almost will be taking Antidotes So vvhen Errors are Epidemical it is the vvisdom of every Christian to fence himself against them And though vve do not say that every private Believer is bound to be a School-divine to be exact in all the niceties and Controversies which may arise about matters of Religion a Man may be saved that never read Aquinas nor Scotus yet sure every one that is capable of it should labour so to understand the Doctrine of Religion as to be able to know what is Truth and what is Error and to be so established in the belief of the truth as that though he cannot answer all the Quirks and Captions of a wrangling Sophister yet he may see a reason as before for vvhat he believes and for his firmly adhering to it As if a subtle disputer should bring an Argument to prove that the Sun is not up at noon day though a Man were not able presently to discover the fallacy yet he would not lightly believe a thing so contrary to his very sense It is good I am sure for Christians to be so established against reigning errors as that though an Angel from Heaven should labour to propagate them yet to be pertinacious and graciously obstinate in rejecting them Prop. 6. Men should seek especially for such knowledge and study such truths as have the greatest influence upon practice and so may make them most useful in their places and may further them most in the universal exercise of powerful Godliness Indeed the whole Doctrine of the Gospel is called the truth which is according to Godliness 1 Tim. 6.3 There is no one truth revealed by God to us but may have it's use in our conversations and influence on our practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thâ—â—d But yet some truths more directly and immediately than others and such as those we should especially study We should labour to know not only what we must believe but what we must do not only what thoughts we are to have of God but what affections towards him that so not only our minds may be established but our conversations rightly ordered We must not rest in the bare knowledge even of the greatest truths nor labour to know merely that we may know or that we may talk but that we may act suitably to our knowledge Discamus non opinioni sed vitae We should learn not merely that we may be able to maintain an Opinion but that we may know how to guide our Lives and Govern our Actions The knowledge of the most excellent Truths may be unprofitable to us if we know not our duty too It is best for us to know those things which may make us best Such as may further our Graces rather than heighten our Reputation make us rather useful than Famous and serviceable to God rather than admired by Men. It is a vain thing to know what to hold and not know what to do to understand Controversie and be Ignorant of Duties Ne quaere saith one in scientiâ oblectamentum animae sed remedium We should not Labour to know these things merely which may delight our Minds but such as may heal our Souls to know our distemper and our Medicines our Wandrings and our Way our Defects and our Duties And not only those things neither which concern us as Christians in the General but in such Ranks Orders and Relations as God hath set us in and so that which is every Man 's special duty should be every Man 's special study As Ministers should know how to behave themselves in the House of God 1 Tim. 3.15 So should Magistrates how they are to behave themselves in the Commonwealth Masters in their
c. Ye denied the Holy One c. And well it may for it is the holy day of the holy Son of God yea God the Father and God the Son have put off their own holiness upon it Not essentially for that is incommunicable Nor is it an Inherent holiness which they have Communicated to it 2 Pet. 1.4 as the Saints of God have who are made holy by a supernatural change of their natures But the Sabbath is holy by divine Institution by special dedication and consecration God having hallowed this day above all other days in the week by separating it from common and civil uses and consecrating it to holy and religious ends and purposes viz. to be a Sabbath of holy rest But now The Question Question is How may we thus call the Sabbath holy or When may we be said truly to make it holy 1. When we make Gods hallowing and sanctifying this day our Motive and Argument to sanctifie it by a holy Observation of it Answer when that which God hath called holy by his divine sanction we dare not call it common and profane by prostituting of it to unsuitable actions words or thoughts There is a real calling it unholy as well as vocall He or She that spends the day or any part of it in doing evil or in doing nothing or in doing nothing to the purpose he proclaimeth to the world what he calleth the day although he speak not a word he speaks his heart by interpretation and when all is done our works are more credible Interpreters of our hearts than our words or profession Why call ye me Lord Lord and do not the things which I say Then we believe it holy when we keep it holy 2. Then we call the Sabbath holy when we sanctifie our selves for the Sabbath and for the Ordinances of the Sabbath If we have no care what frame of spirit we bring with us into the day nor with what frame we drive thorough it we are far from calling the Sabbath the holy of the Lord. For their sakes saith our Lord I Sanctifie my self John 17.17 I Sanctifie my self i. e. I separate my self wholly for the work of a Redeemer If the Lord Jesus separated himself for our sakes should not we much more separate our selves for his Then we believe Christ to be our holy Redeemer when we labour to be an holy people Holy as he is holy and then we have high venerable thoughts of the holiness of the Sabbath when we labour to be holy as the day is holy an unsuitable spirit is a profanation of the Sabbath The Day holy but we unholy what a reproach is this Holiness becomes thy house for ever q. d. Psal 93.5 Ceremonies were to continue but for a time but holiness is the standing qualification of thy day and of thy worshippers for ever 3. When we make holiness in the beginning and increase of it our design in our sanctifying of the day and of our attendance upon the Ordinances When we make holiness our business It is the great end for which God hath ordained a Sabbath Exod. 31.13 Ezek. 20.12 Verily my Sabbath ye shall keep for it is a sign between me and you that ye may know that I am the Lord that do sanctifie you Not a Ceremonial sign but a Moral sign a Covenant sign a kind of a Sacramental sign a Medium to effect what is promised in the Covenant 1 Cor. 11.23 25. as water in Baptism and bread and wine in the Lords Supper Oh when Gods design and mans design meets when God makes a Sabbath for a Medium to make his people holy and they keep a Sabbath that they may be holy this is excellent this is to call the Sabbath The Holy of the Lord. When we labour to bring as much holiness as we can into a Sabbath and to bring more holiness out of a Sabbath to come out of Gods day more holy than we came into it This is to sanctifie a Sabbath indeed 4. Then we call it holy when the more pure and holy the Sabbath is kept and the more purely and holily the Ordinances are dispensed the more our souls do love them the more beauty and glory we do see in them As David expresseth his affection to the word Thy word is very pure therefore doth thy servant love it It is very sad when the more purely and the more holily the word is dispensed the more people dislike it and pick quarrels with it as that vile people did who cried to their Prophets prophesie not Or if you will be prophesying prophesie smooth things Jer. 30 10 11. Sermons that will go down pleasantly discourses of peace that will not trouble our Consciences nor cross our corruptions but cause the holy one of Israel to cease from before us It was the Holy one of Israel c. the title which the prophets used in their Sermons but their ears were so tender they could not bear it if the Prophets would prophesie of the Merciful One of Israel and of the Bountiful One The Omnipotent One c. let them go on but they cared not so much for holiness and strictness as they pressed upon them from day to day this did not please their palate So when it is with a people in reference to other Ordinances Prayer and the Sacraments the more corrupted they be with the mixtures of men and of humane inventions the more acceptance and applause they find this argues that men seek not Jesum propter Jesum Christ for Christ his sake nor Ordinances for their purity nor Sabbaths because they be Holy days of an Holy God When to get holiness and to grow in holiness is our design Sanctifying Sabbaths John 17.17 When we sanctifie Sabbaths that God may sanctifie us by his Sabbaths and by his truth as our Lord prayeth then we do call and account the Sabbath indeed Sanctum Domini The Holy of the Lord. 5. We do truly count the Sabbath the holy of the Lord when we come out of Sabbaths as Moses came down from the Mount With our faces shining When we bring with us the savour of Christ Psal 45.8 his sweet ointments upon our garments When they with whom we converse may take notice that we have been with Jesus Acts 4 13. It is sad when men come out of a Sabbath just such as they came in as vain and loose as proud worldly wanton lovers of pleasures more than lovers of God in a word as fit for sin as they were before They sanctifie the Sabbath indeed who can in truth say with the Apostle 2 Cor. 4.18 We all with open face beholding as in a Glass or mirrour the glory of the Lord are changed or Metamorphosed into the same image as by the spirit of the Lord. When the Sabbath leaves its Image and Impress upon us in some measure then we do count it and keep it holy Surely the Sabbath
death and the grave and Hell and the Devil in chains after him as conquerors in war were wont to lead their vanquished enemies whom they had taken prisoners in chains of Captivity after them exposing them to the publick scorn of all spectators Thus we are to ascribe the glory of the work of Redemption to Jesus Christ the Son of God and thereby do honour God in our sanctifying of his holy Sabbath Thirdly We likewise glorifie the Holy Ghost when we ascribe to Him the honour of the work of Sanctification Whether we look upon it in that first miraculous effusion of the spirit which our Lord Jesus as the King and Head of his Church did first purchase by the blood of his cross and afterward ascended into heaven and obtained of his Father when he took possession of his Kingdom and lastly did abundantly pour down upon the Apostles and other officers and members of his Evangelical Church in the day of Pentecost Acts 2.1 Which was as it were the Sanctification of the whole Gospel-Church at once in the first-fruits Or whether we understand that work of sanctification which successively is wrought by the Holy Ghost in every individual elect Child of God happily begun in their first conversion and mightily upheld and carried on in the sâ—ul to the dying day This is a glorious work consisting in these two glorious branches of it mortification of corruption which before the Holy Ghost hath done shall end in the total annihilation of the body of sin that blessed priviledge groan'd for so much by the blessed Apostle Rom. 7.24 and the erecting of a beautiful fabrick of grace holiness in the soul which is the very Image of God Heb. 1 3â— an erection of more transcendent wonder and glory than the six days workmanship which the Holy Ghost doth uphold and will perfect unto the day of Christ And this is the great end and design of the Sabbath and of the Ordinances of the Gospel according to the word which the great maker and appointer of Sabbaths speaketh I give them my sabbath to be a sign between me and them that they might know that I am the Lord that sanctifieth them Here then is the third branch of our sanctifying the Sabbath namely the ascribing to God the Holy Ghost the glory of the work of sanctification And this is proper work for Christians in the intervals and void spaces between the publick Ordinances to sit down and first seriously and impartially to examine the work of grace in our souls 1. For the truth of it 2. For the growth of it And then if we can give God and our own Consciences some Scriptural account concerning this matter humbly to fall down and to put the Crown of praise upon the head of Free-grace which hath made a difference where it found none And so much for this Text at this time How we may hear the Word with profit Serm. VII Jam. 1.21 Wherefore lay apart all filthiness and superfluity of naughtiness and receive with meekness the ingrafted word which is able to save your souls THese Jews to whom the Apostle writes were guilty of many foul and scandalous sins but their master sin was the love of this world c. 4. ver 4. (a) Ye adulterers and adulteresses know ye not that the friendship of the world is enmity with God whosoever therefore will be a friend of the world is the enemy of God and from this sin arose many other Evils wherewith they are charged in this Epistle as 1. Their tickling joy in hopes to get gain ch 4.13 (b) Go to now ye that say To day or to morrow we will go into such a City and continue there a year and buy and sell and get gain 2. Their Hoarding up of riches ch 5.3 (c) Your gold and silver is cankered and the rust of them shall be a witness against you and shall eat your flesh as it were fire ye have heaped treasure together for the last daies 3. With-holding the pay of the labouring man chap. 5.4 (d) Behold the hire of the labourers which have reaped down your fields which is of you kept back by fraud cryeth and the cries of them which have reaped are entred into the ears of the Lord of Sabbath 4. Their fightings and Contentions one with the other yea their killing one the other to get their Estates ch 4.1 2. (e) From whence come wars and fightings among you come they not even from your lusts that war in your members ye lust and have not ye kill and desire to have cannot obtain their desiring to have made them kill one the other as Ahab did Naboth 5. Their Admiring the rich and villifying the poor ch 2.3 (f) If there come into your assembly a man with a gold ring in goodly apparel and there come in also a poor man in vile rayment And ye have respect to him that weareth the gay clothing and lastly to name no more Hence arose their unprofitable hearing of the word ch 1.22 (g) But be ye doers of the word and not hearers only deceiving your own selves They heard they had the best places at meetings but they were hearers only they did nothing for Riches as Christ tells us Choak the word Luke 8.14 (h) And that which fell among thorns are they which when they have heard go forth and are choaked with cares and riches And as they were guilty of these moral vices so erroneous in the Doctrine of faith especially in that main Article of Justification Holding an empty and inefficatious faith sufficient to interest a man in Christ ch 2.14 (i) What doth it profit my brethren though a man say he hath faith have not works can faith save him can such a faith save him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can that faith save him can such a faith save him that Faith that saves is alwaies fruitful and that faith which is not fruitful is no true Faith the Apostle doth not deny that we are justified by Faith by Faith only but he denies that faith without works is a true faith it s only an empty and aiery notion and such a faith cannot justifie nor save a man Well then this being the case and condition of the people it was impossible they should be quiet and patient hearers of the word but must needs fret and fume against it as that which contradicts their Lusts Errors and Delusions The Apostle therefore to take them off from this bitter and untoward spirit in Hearing the word gives them this wholsome counsel and advice from God Wherefore laying apart all filthiness c. All filthiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I 'le not restrain it to covetousness nor to scurrilous and reproachful speeches but take it in its utmost Latitude as denoting sin in the General 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies the filth of the flesh 1 Pet. 3.21
(k) Not the putting away of the filth of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applied to filthy garments Zach. 3.3 (l) And Joshua was clothed with filthy garments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it may be taken Jam. 2.2 (m) A poor man in vile rayment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence we learn that sin is a filthy thing sin is called filthiness Prov. 30.12 (n) There is a generation that are pure in their own eyes and yet is not washed from their filthiness and therefore when God calls us from sin he bids us wash our selves Isai 1.16 (o) Wash ye make you clean 2 Cor. 7.1 (p) Having therefore these promises dearly beloved Let us cleanse our selves from all filthiness of flesh and spirit and we read of this as that they are ashamed of their sins and loath themselves for them and abhor themselves because of sin and cast them away as a polluted and menstruous cloth all these expositions denote the filthiness of sin And superfluity of naughtiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often taken in the Scripture for malice 1 Cor. 5.8 (q) Therefore let us keep the truth not with old leaven not with leaven of malice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but because it hath here no article and because it often signifies all manner of sin I 'le give it rope without any limitation The Apostle then by superfluity of naughtiness means the redundancy and overflowing of sin amongst those professors There is a Chaos of sin in all of us but it was very spreading and luxuriant in these professors and no marvel for they loved money which is the root of all evil Laying apart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or laying down Acts 7.58 (r) The witnesses laid down their clothes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies the rejection Casting off or Putting away of sin put ye off all these things saith Paul and again put off the old man and so Peter 1 Pet. 2.1 (s) Wherefore laying aside all malice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Receive with meekness receive that is hear it entertain it give it entrance and admission With meekness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the moderation or rebatement of sinful Anger for then when the Apostle saith Receive the word with meekness his meaning is do not shut out the word by a peevish froward stormy and Angry spirit but take it in with calmness mildness and submission The engrafted word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word used for engrafting Rom. 11. yet since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies graftings and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to graft the translation is warrantable but yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may respect the planting or the sowing of the word and may be read the word planted or the word sown that is sown in your hearts by the hand of Christs Ministers see Mark 4.15 (t) But when they have heard Satan cometh immediately and taketh away the word that was sown in their hearts Which is able to save your souls that is from hell and damnation there is this power in the word but it is mutuatitious extrinsecal and borrow'd it is the power of God to salvation Rom. 1.16 (u) I am not ashamed of the Gospel of Christ for it is the power of God to salvation the word of it self saves not but God by the word 1 Cor. 1.21 (x) It pleased God by the foolishness of preaching to save them that believe The words thus open'd the Case I am to speak to is this How we may hear the Word so as to profit by it For the resolution of this question I shall first tell you what we mean by the word Secondly what by profiting And thirdly how we shall profit by the hearing of it 1. By the Word I understand the Word of God which Word of God may be considered either as it is written in the Scripture or as it is preach't that is expounded and applied by the Ministers of Christ The question is concerning the word preach't How we may hear it so as to profit by it Ministers are to preach the word 2 Tim. 4.2 (y) Preach the word preach the word what is that that is open and unfold the Scripture with a suitable application of them to the estate and the condition of the hearers Reprove from them Rebuke from them Exhort from them This was Christs preaching Luk. 4.17 (z) He found the place where it was written the Spirit of the Lord is upon me c. and then be expounds it v. 21. This day is this Scripture fulfilled in your ears Luk. 24.27 this was Peters Preaching Act. 2.2 (a) And beginning at Moses and all the Prophets be expounded to them in all the Scriptures the things concerning himself in this Sermon he chiefly insists upon two Scriptures and expounds them both and then applies all to their Consciences v. 36. (b) Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye crucified both Lord and Christ and this was Pauls Preaching Act. 28.23 (c) There came many to his Lodging to whom be expounded and testified the kingdom of God perswading them concerning Jesus both out of the Law of Moses and the Prophets from morning till evening and for the Levites before Christ who taught the People the good knowledge of the Law they Preacht after this manner Nehem. 8.7 8. (d) So they read in the book of the law of God distinctly and gave the sense and caused them to understand the reading and that was the manner in the Synagogues after Christ Act. 13.15 (e) And after the reading of the Law and the Prophets the Rulers of the Synagogue sent unto them saying ye men and brethren if you have any word of exhortation for the people say on Moses was not only read but preacht Act. 15.21 (f) Moses of old time hath in every City them that preach him and Paul prescribes the way of Preaching to Timothy 1 Tim. 4.13 (g) Give attendance to Reading to Exhortation to Doctrine I understand it of publique reading the Scriptures in the Church with the application of them by way of Doctrine and Exhortation well then by the word we understand the word Preacht which is the opening and unfolding the Scriptures by the Ministers of Christ 2. What is meant by profiting or what is it to profit by the word I answer we profit by the word when we get that good and spiritual Advantage from it for which it was appointed and designed by God Now God hath appointed his word I. For Learning and Instruction 1 Cor. 14.31 (h) For you may all Prophesie one by one that all may learn â—nd all may be comforted the Colossians
with most Spiritual profit I shall conclude all with two Corollaries 1. Content not your selves with the bare reading of Scripture but labour to find some spiritual increment and profit Get the Word transcribed into your hearts Psal 37.31 The Law of God is in his heart Never leave till you are assimilated into the Word Such as profit by reading of the Book of God are the best Christians alive they answer God's cost they credit Religion they save their Souls 2. You who have profited by reading the Holy Scriptures adore God's distinguishing grace Bless God that he hath not only brought the light to you but opened your eyes to see it that he hath unlocked his hid Treasure and enriched you with saving knowledge Some perish by not having Scripture and others by not improving it That God should pass by Millions in the World and the Lot of his Electing Love should fall upon you that the Scripture like the pillar of Cloud should have a dark-side to others but a light-side to you that to others it should be a dead letter but to you the Savour of Life that Christ should not only be revealed to you but in you Gal. 1.16 How should you be in an holy extasie of wonder and wish that you had hearts of Seraphims burning in love to God and the voices of Angels to make Heaven ring with God's Praises Object But some of the Godly may say they fear they do not profit by the Word they read Resp As in the body when there is a Lipothymy or Fainting of the vital Spirits Cordials are applied so let me apply a few Divine cordials to such as are ready to faint under the fear of non-proficiency 1. You may profit by reading the Word though you come short of others The ground which brought forth but thirty fold was good Ground Mat. 13.8 Say not you are Non-proficients because you do not go in Equipage with other eminent Saints those were counted strong men among David's Worthies though they did not attain to the honour of the first three 2 Sam. 23.19 2. You may profit by reading the Word though you are not of so quick apprehension Some impeach themselves of Non-proficiency because they are but slow of understanding When our blessed Saviour foretold his sufferings the Apostles themselves understood not and it was Hid from them Luke 9.45 The Author to the Hebrews speaks of some who were Segnes auribus dull of hearing Heb. 5.11 Yet they belonged to the Election Such as have weaker judgments may have stronger affections Leah was tender-eyed yet fruitful A Christian's intellectuals may be less quick and penetrating yet that little knowledg he hath of Scripture keeps him from Sin as a man that hath but weak sight yet it keeps him from falling into the water 3. You may profit by reading Scripture though you have not so excellent memories Many complain their memories leak Nec retinent patulae commissa sidelitèr (y) Hâ—â— aures Christian-art thou grieved thou canst remember no more then for thy comfort 1. Thou mayst have a good heart though thou hast not so good a memory 2. Though thou canst not remember all thou readest yet thou remembrest that which is most material and which thou hast most need of At a Feast we do not eat of every dish but we take so much as nourisheth 'T is with a Good Christian's memory as it is with a lamp though the lamp be not full of oyl yet it hath so much oyl as makes the lamp burn though thy memory be not full of Scripture yet thou retainest so much as makes thy love to God burn Then be of good comfort thou dost profit by what thou readest and take notice of that encouraging Scripture John 14.26 The Comforter which is the Holy Ghost he shall bring all things to your remembrance How we may make Melody in our Hearts to God in Singing of Psalms Serm. IX Ephes 5.19 Speaking to our selves in Psalms Hymns and spiritual Songs and making Melody in your Hearts to the Lord. IN the former part of this Chapter especially in the fourth Verse we have the Apostle checking carnal Mirth and accounting that a Sin which the Heathen Philosophers especially Aristotle in his Ethicks made a Vertue viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of jesting which they supposed was an ornament to their speech and a specimen of their ingenuity But in this Verse where the Text is we have the Apostle commending spiritual Mirth which he approves as a Duty which the Heathens especially in the primitive times accounted a Crime In the Verse going before the Text we have the Apostle condemning a Vice universally reputed so both by Christians and Heathens viz. Intemperance which doth usually frollick it in putidos sermones into foolish speeches fond gestures E vini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oritur laetitia quaedam sed impura quae tuming stibus tum inputidis sermoniâ—us se prodit Bod. impure Songs wanton Sonnets as Bodius observes But here in the Text the Apostle teacheth us a more refined way of rejoycing viz. To tune the heart in Psalms to raise the heart in Hymns and to vent the heart in spiritual Songs nay to make the heart a Quire where spiritual Musick may be chanted In the Text we have five parts remarkable viz. 1. The Singers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians especially those who dwelt in the City of Ephesus Christians understand how to rejoyce in God their hearts can so set the Tune that God shall hear the Musick Zanchy well observes that the Apostle doth here make the Comparison between the Mirth which is made ex ubertate Vini from abundance of Wine and that which is made ex ubertate Spiritus from abundance of the Spirit The Drunkard's Song how toyish but the Saint's singing how triumphal how confused the one how sweet the other how empty the one even to the very Companions of their Cups and Mirth but how melodious the other even to the Lord himself And he gravely takes notice that gaudent pii sed garriunt ebrii Saints rejoyce but Intemperate persons drivel in their chat 2. The Song it self and here the Apostle runs division Cantio sacra est vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bod. Psalmi propriè ad locum Ethicum pertinent In Hymnis Dei beneficia facta miramur Qui vero concordiam consensum mundi contemplatur ille spirituali â—anticum canit Hier. diversifying Songs into three species which according to the descants of Learned men may be thus understoood And here Hierom gives us a dextrous Interpretation 1. Psalms saith he may belong to moral things what we ought to put in use and practise 2. Hymns may belong to sacred things what we ought to meditate on and to contemplate as the Power Wisdom Goodness and Majesty of
God 3. Odes or spiritual Songs may belong to natural things what we ought to debate discuss viz. The Race Order Harmony and Continuance of the World and God's infinite Wisdom manifested in it 2. Some distinguish these according to the Authors of them 1. Psalms they are the Composures of holy David 2. Hymns they are the Songs of some other excellent men recorded in Scripture as Moses Heman Asaph c. 3. Spiritual Songs they are Odes of some other holy and good men not mentioned in Scripture as the Song of Ambrose Nepos and others 3. Some aver that these several speeches mentioned in the Text answer the Hebrew distinction of Psalms Among them there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mizmorim which treated of various and different Subjects 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which only mentioned the Praises of the most High 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were Songs more artificially and musically composed and some Divines observe were sung with the help of a musical Instrument But I may add Are not all these several species mentioned to prefigure the Plenty and the Joy which is reserved for the Saints within the Vail when they shall join in consort with the glorious Angels in singing their perpetual Hallelujahs to their glorious Creator 3 The manner of Singing Our Text saith with Melody with inward joy and tripudlation of Soul If the Tongue make the Pause the Heart must make the Elevation The Apostle saith to the Colossians Colos 3.16 We must sing with grace which is as some expound it 1. Cum gratiarum actione with giving of thanks And indeed thankfulness is the very Selah of this duty that which puts an accent upon the Musick and sweetness of the Voice and then we sing melodiously when we warble out the Praises of the Lord. 2. With gracefulness with a becoming and graceful dexterity And this brings both profit and pleasure to the Hearers as Davenant observes Psalms are not the Comedies of Venus or the jocular Celebrations of a wanton Adonis but they are the Spiritual ebullitions of a composed Soul to the incomprehensible Jehovah with real grace God's Spirit must breathe in this service Et prodessâ— veliat dâ—lectâ—re Dav. Cantemus cum gratia à Spiriâ—u Sâ—ncto donata Chrysost Hoc quod praecinitur sine gratià Dâ—i impleri non potest Oecâ—m Sine corde nulla est modalatio Bod. here we must act our joy our confidence our delight Singing is the triumph of a gracious Soul the Child joying in the praises of his Father In singing of Psalms the gracious heart takes wings and mounts up to God to joyn with the Celestial Quire It is grace which sits the heart for and sweetens the heart in this duty And where this qualification is wanting this service is rather an hurry than a duty it is rather a disturbance than any obedience 4. The Master of the Chore the Preceptor that is the Heart We must look to the Heart in singing that it be purged by the Spirit and that it be replete with spiritual Affection He plays the Hypocrite who brings not the heart to this Duty One observes There is no Tune without the Heart Singing takes its proper rise from the Heart the Voice is only the further progress And indeed God is the Creator of the whole man and therefore he will be praised not only with our Tongues but with our Hearts The Apostle tells us He will sing with the spirit 1 Cor. 14.15 And David informs us his heart was ready to sing and give praise Nâ—n vox sed votum non musica cerdula sed cor Aug. De modo benè vivendi Bern. Psal 57.7 8. 108.1 Augustine admonisheth us It is not a Musical-string but a Working-heart is harmonious The Virgin Mary sings her Magnificat with her heart Luke 14.47 And Bernard tells us in a Tract of his That when we sing Psalms let us take heed that we have the same thing in our Mind that we warble forth in our Tongue and that our Song and our Heart do not run several ways If we in singing only offer the Calves of our Lips it will too much resemble a Carnal and a Jewish service 5. The End of the Duty To the Lord. So saith the Text viz. To Jesus Christ who is here principally meant Our singing must not serve our Gain or our Luxury or our Fancy but our Christ our Lord and dear Redeemer In this Duty it is his Praises we must mainly and chiefly celebrate And most deservedly we magnifie the true God by Psalms and Singing when the Heathens celebrate their false and dung-hill-Gods Jupiter Neptune and Apollo with Songs and Hymns One well observes Singing of Psalms is part of Divine Worship Deus est canendi Vnicus Scopus Bod. and of our Homage and Service due to the great Jehovah Bodius takes notice that God is the true and only scope of all our singing And truly if the Spirit of God be in us he will be steddily aimed at by us Thus Deborah and Barak sang their Triumphal Song to the Lord Judges 5.3 The several parts of the Text being thus opened they may be set together again in this Divine and Excellent Truth Doct. Non franges vocem sed frange voluntatem non serves tantùm Consonantiam Vocum sed concordium Mo um Bern. Aug. In the Ordinance of Singing we must not make Noise but Musick and the Heart must make Melody to the Lord. So the Text. Augustine complained of some in his time That they minded more the Tune than the Truth more the Manner than the Matter more the Governing of the Voice than the Raisedness of the Mind And this was a great offence to him Singing of Psalms must only be the joyous breathing of a raised Soul and here the cleanness of the Heart is more considerable than the clearness of the Voice In this Service we must study more to act the Christian than the Musitian Many in singing of Psalms are like the Organs whose Pipes are filled only with Wind. The Apostle Col. 3.16 tells us we must sing with our Heart We must sing David's Psalms with David's Spirit One tells us God is a Spirit and he will be worshipped in Spirit even in this duty Now to traverse the Truth 1. We will shew the Divine Authority of this Ordinance 2. We will shew the Sweetness of it 3. The Universal Practice of it 4. We shall shew the Honours God hath put upon this Ordinance 5. And then come to the main Case 6. And make Application For the first We shall shew the Divine Authority of this Ordinance 1. By Scripture-Command 2. By Scripture-Argument 3. By Scripture-Pattern 4. By Scripture-Prophesie 1. From Scripture-Precept And here we have divers commands laid upon us both in the Old and New Testament David who among his honourable Titles obtains this to be called the Sweet Singer of Israel 2 Sam. 23.1 he frequently calls upon himself Psal 7.17 I
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
through the Land and view it and build an Altar and offer Sacrifice there then was he actually invested in the Gift God gave Israel a grant of Canaan but the Clusters of Eschol were as it were the Livery and Seisin of it Though the Gift be sufficiently made over by the Promise yet 't is further ratified and more solemnly conveyed and delivered by the Sacraments 4. This is one Advantage more That the great Mysteries of godliness are laid before our Eyes in some visible Rites and so have greater force to excite the mind to serious Consideration When God will condescend to give us help against our Infirmities it must be by the Senses by which all knowledg comes into the Soul Now Feeling Smelling Tasting seem not so fit for this as being more gross and conducing to the welfare of the Body but Seeing and Hearing convey Objects to the Understanding and therefore are called the Senses of Discipline and Learning Now the Covenant is made by words which strike the Ear but the Seals by visible things set it before our Eyes and as the Apostle saith Christ is Crucified among us and evidently set forth Gal. 3.1 The sight doth in a more lively manner stir up the mind than the bare Hearing Washing from Sin doth fitly represent to us and raise thoughts in us about the Sanctification of the Spirit and so in a lively manner excite us to expect this benefit Vse Let us not be slight in the use and improvement of Baptism for itimplieth a solemn covenanting with God that we may obtain Remission of Sins and eternal Life John the Baptist calleth it Mark 1.4 The Baptism of Repentance for the Remission of Sins Therefore let us reflect upon our selves We are all Baptized but what are we the better have we the more confidence of the pardon of our Sins and a greater sense of our Covenant-Vow to dye unto Sin and live unto God we cannot have the former without the latter both must be regarded by us Volateranus reporteth of Lucian that scoffing Atheist that when he revolted from the Profession of Christianity he scoffed at his Baptism saying Se nihil ex eo consecutum quam quod nomen ipsius esset corruptum ex Lucio Lucianus factum That he got nothing by his Baptism but a syllable to his Name it being changed from Lucius to Lucianus Alas what do most get by their Baptism but a Name It should not be so with you you may have great advantage by it if you improve it to the ends for which it was appointed To quicken you consider 1. Baptism is a perpetual Bond upon us obliging us to Repentance and an holy life Rom. 6.4 therefore the Scripture often reasoneth from it as Rom. 6.2 How shall we that are dead to Sin live any longer therein He argueth not ab impossibili but ab incongruo not from what is impossible but what will misbecome our renewed estate which we profess to enter into by Baptism which is a Vowed Death to Sin and a Bond wherewith we bind our Souls to New Obedience So elsewhere Col. 3.1 Ye are risen with Christ in the import and signification of Baptism therefore seek the things which are above And again Ye are dead therefore mortifie c. verse 3 5. Once more verse 8 9. Put off all these seeing ye have put off the old man with his deeds And in many other places the Apostle argueth from the Baptismal Ingagement to the effect intended and signified thereby 2. The Improvement of Baptism is the best Preparation for the Lord's Supper John 13.8 If I wash thee not thou hast no part with me That washing had a spiritual meaning and presently after it the Sacrament of Christ's Body and Blood was instituted to the participation of which this spiritual washing was necessary In the Supposition If I wash thee not is implied Baptism in the Commination thou hast no part with me is implied the Lord's Supper which Christ was then about to institute In foro Ecclesiae before the Church none but Baptized Persons have a right to the Lord's Table in foro Coeli before God none but those who have the fruit of Baptism have right to the benefits thereof they that are sanctified by the Spirit of Christ have only right to the Benefits purchased by his Blood Our Lord would mind his Disciples of this before he would admit them to his Table 3. If we improve it not our Baptism will be a Witness to sollicite Vengeance against us as the Gospel it self is preached either for a Witness to us Matth. 24.14 or for a Witness against us if we obey it not Mark 14.9 So Baptism instead of being a Witness to us will be a Witness against us if we mind it not and in the Judgment we shall fare no better than the Heathen for all the difference between us is that they are uncircumcised in flesh and we in heart Jer. 9.25 26. they are not washed in Water and we are not cleansed from our sins I remember a passage in Victor Vticensis concerning one Elpidophorus who had revolted from Catholicism to the Vandal Arrians the Deacon who had Baptized him shewed him the Stole or Linnen Clothes in which he was Baptized saying Hae te accusabunt cum Majestas venerit Judicantis c. O Elpidophorus these shall be a Witness against thee to all eternity for thy just perdition when the Judge cometh what wilt thou do Wretch when the people of God shall be admitted to the Joys of Heaven and thy self thrust out c. If we have been Baptized and lived directly contrary to our Baptismal Vow as if we were in Covenant with the Devil the World and the Flesh rather than with Father Son and Holy Ghost what will become of us in the Judgment But how shall we improve it First We must personally and solemnly own the Covenant made with God in Infancy every one of us should chuse the Lord for our Soveraign Lord and Portion and Christ Jesus for our Redeemer and Saviour and the Holy Ghost for our Guide Sanctifier and Comforter Every one must personally thus engage himself to God 't is not enough that Christ engage for us as the common surety of all the Elect Heb. 7.22 Something he did for us and in our Names but every one must take a Bond upon himself before he can have the benefit of it You must yield up your selves to the Lord 2 Chron. 30.8 'T is not enough that the Church ingage for us as a visible Political Body or a Community and Society of men who are in visible Covenant with God and Christ Ezek. 16.8 Thou entredst into Covenant with me and becamest mine meaning it of the Body of the Church but every individual person must also enter into Covenant with God and become his Ezek. 20.37 I will cause you to pass under the Rod and I will bring you into the Bond of the Covenant Where there is an Allusion
humiliations more affectionate and evangelical As in that fast I mentioned before Neh. 9. The Levites did stand up among the people and begin the day with blessing God Blessed be thy glorious name which is exalted above all blessing and praise ver 5. and so they proceed to recite a catalogue of God's mercies even from the first call of Abraham to their settlement in the Land of Canaan which reacheth to ver 25. And all this was to bring in the Nevertheless mention'd v. 26. with the greater Emphasis to their humiliation Nevertheless they were disobedient and rebelled against thee and cast thy Law behind their backs and shew thy Prophets c. and the same we may observe in Ezra chap. 9. He takes notice of the reviving God had given them in their bondage and the Nail in his holy place and the Wall in Judah and Jerusalem ver 8 9. the more to aggravate the peoples sin in doing according to the abominations of the Canaanites and mingling themselves with the people of the Land ver 1 2. The goodness of God is said to lead men to Repentance Rom. 2. And therefore mention is to be made of it upon a day when the exercise of Repentance is specially in season Yea Thanksgiving also is requisite as an attendant of supplication for the giving thanks for mercy received is an effectual way to obtain New mercy According to that known saying Efficacissimum genus rogandi est gratias agere Giving thanks for mercy received is the most effectual way to obtain new mercy Thanksgiving carries supplication in the spirit of it And if according to the Apostle Phil. 4. We are in every thing to make known our request with supplication and thanksgiving then when ever we come to God with Supplications we are to couple them with thanksgiving 6. The last duty I mention which is the Appendix to the rest is that of Alms-deeds for when we come to beg mercy from God we should not forget to shew it to men And he that stops his ear to the cry of the poor Prov. 21.13 he may cry but shall not be heard yea his prayers are so far from coming up as incense before God that they are an abomination Cornelius that was a man much in prayer and fasting also as is noted of him Act. 10.30 was full also of Alms-deeds Act. 10.31 and both together came up as a memorial before God Alms-deeds as they are not to be confined to a fast day so surely are not to be excluded He that vvill on such a day shut up his purse let him take heed least God shut up against him his ear his heart and his hand The People complain Isa 53.8 Wherefore have we fasted and thou seest not God tells them they fasted but shewed not mercy and therefore fasted not aright and then tells them what was the fast that he had chosen ver 7. Is it not to deal thy bread to the hungry and when thou seest the naked that thou cover them c. Certainly those duties that ought to follow our fasting or else it avails nothing with God ought not to be shut out of the duties of such a day if there be call and opportunity thereunto Thus I have shewn the duties of a fast day which are external with respect to the outward performance And next I shall shew what frame of spirit is requisite to such a day without which all these duties may be externally performed and yet the fast not accepted Rom. 2. ult For as the Apostle saith of Circumcision It is that of the heart and of the spirit so is that fasting that is well pleasing to God There may be confession supplication renewing the Covenant Thanksgiving Alms-deeds and yet if there be wanting a suitable frame of heart all this may be but as a body without the soul or matter without form that may have praise with men but none with God Now this frame of soul consists in 1. Self-debasement 2. Godly sorrow 3. Filial fear 4. Ingenuous shame 5. Inward purity 6. Evangelical faith and hope I shall speak briefly to them all 1. Is self-debasement God complains of the Jews fasting Isa 58.5 they did hang down their heads like a bulrush but their souls did not bow down within them We call a fast day a day of humiliation but we have the name but not the thing if the soul be not humbled What is it for the body to wear sackcloth if Pride cover the heart or to spread ashes under us if the soul lye not down in the dust or to fast from bodily food if the soul be not emptied of self-fulness 2. Godly sorrow A fast day is for afflicting the soul and how is the soul afflicted without true sorrow The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies a fast is derived from a root that signifies to afflict so essential is the afflicting the soul to the day It was a charge against the Jews Isa 58.2 Behold in the day of your fast ye find pleasure What kind of pleasure it was is not there mentioned but it was some sinful pleasure that was not congruous to the day Daniel speaks of his fast ch 10.3 I sat full three weeks mourning As at our funerals many enter the house of mourning and wear black but there is no mourning within nor no garment of heaviness covers their soul So do many enter the day and duty of fasting but no godly sorrow enters with them into it or attends them in it Every thing is beautiful in its season Eccl. 3.11 A fast day wants its beauty if no true sorrow attends it We make confession of sin but if there be no sorrow we feel not what is spoken and what will words of confession avail Ephraim is said to bemoan himself Jer. 31.18 And God is said to hear it and he bemoaned him also But how can we think God's heart should be affected with our confessions when our own are not The Jews upon their solemn days had their solemn sacrifices A fast day is a solemn day and it is not to be without its sacrifices and the great Sacrifice or Sacrifices of the day is a broken and contrite spirit psal 51. 3. Filial fear Natural fear hath sometimes brought a people to the duty and a filial fear is to be exercised in the performance of it as Jehoshaphat feared and then proclaimed a Fast 2 Chron. 20.3 And so did the King of Nineveh Jonah 2. when God's judgments are abroad we ought to fear and this fear should lead us to meet him in the ways of his judgment by prayer and fasting for all our serving God is to be coupled with fear Psal 2.11 our rejoycing is to be with trembling much more our mourning In a fast day we especially deprecate God's wrath and therefore we ought to have such a sense of it as may cause sacred fear There is no affection of the soul but ought to be
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
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
intent upon his building that he disregarded the Divine Nemesis that was apparent fulfilling the terrible threatning prophesied against the builder of Jericho Josh 6.26 3. An obstinate fierceness of spirit a diabolical fortitude is the cause that sometimes men despise afflicting providences so far as to resist them There is a passive malignity in all an unaptness to be wrought on and to receive spiritual and Heavenly impressions from God's hand but in some of the sons of perdition there is an active malignity whereby they furiously repel judgments as if they could oppose the almighty Their hearts are of an anvil-temper made harder by afflictions and reverberate the blow like that Roman Emperor who instead of humbling and reforming at God's voice in thunder thundred back again All judgments that befall them are as strokes given to wild beasts that instead of taming them enrage them to higher degrees of fierceness Isai 3.9 10. The Prophet described some of this rank of sinners who said in the pride and stoutness of their hearts the bricks are fallen down but we will build with hewn stones the sycomores are cut down but we will change them into Cedars And thus many though not explicity yet vertually declare a resolution notwithstanding the most visible discouragements from Heaven to proceed in their sinful courses with more greediness and from a sullen secret atheism are more strongly carried to gratifie their lusts when they are in afflictions 2. I shall proceed to consider the other extreme of fainting under God's rebukes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The original word signifies the slackening and relaxing of things that were firmly joyn'd together The strength of the body proceeds from the union of the parts when they are well compacted By their disjoynting 'tis enfeebled and rendred unfit for labour In this notion the Apostle in the 12 verse Exhorts them to lift up the hands that hang down and strengthen the feeble knees That is to encourage and strengthen their souls by a real belief of the promises made to afflicted Christians 2. It may respect the sinking and falling away of the soul like water being hopeless of overcoming troubles When water is frozen into hard ice it will bear a great burthen but when 't is dissolved and melted nothing is weaker So the Spirit of a man confirmed by religious Principles Prov. 19.14 is able to sustain all his infirmities Si fractus illabitur orbis if the weight of the heaviest afflictions fall upon him yet his mind remains erect and unbroken and bears them all with courage and constancy But if through impatience under tribulation and diffidence in the divine Promises we shrink from our duty or reject the comforts of God as if they were small and not proportionable to the evils that oppress us This is to faint when we are rebuked by him The causes of this despondency are usually 1. Either the kind of the affliction when there is a singularity in the case it increaseth the apprehension of God's displeasure because it may signifie an extraordinary guilt and singular unworthiness in the person that suffers and upon that account the sorrow swells so high as to overwhelm him 2. The number and degrees of afflictions when like those black clouds which in winter days joyn together and quite intercept the beams of the sun many troubles meet at once and deprive us of all present comfort Job lost his children by a sudden unnatural death and was tormented in all the parts of his body and reduced from his rich abundance to the dunghil and a potsherd to scrape his boils Indeed his heroical spirit was supported under those numerous and grievous troubles but such a weight were enough to sink the most 3. The continuance of afflictions when the clouds return after rain and the life is a constant scene of sorrows we are apt to be utterly dâ—jected and hopeless of good The Psalmist tells us all the day long I have been plagued and chastened every morning and from thence was strongly tempted to despair Psal 73â—â—4 4. The comparing their great sufferings with the prosperity of those who are extremely vicious inclinâ—s some to despair For not only their pâ—esent evils are heightned and more sensibly felt by the comparison but the prosperous impiety of others tempts them to think there is no just and powerful providence that distributes things below and looking no higher than to second causes that are obvious to sense they judg their state past recovery The next thing is to prove that 't is the duty and wisdom of the afflicted not to despise the chastenings of the Lord nor to faint under them 1. 'T is their duty carefully to avoid those extreams because they are very dishonourable to God 1. The contempt of chastisements is a high profanation of God's honour who is our Father and Soveraign and in that quality afflicts us 'T is our Apostle's argument Furthermore we have had fathers of our flesh Heb. 12.9 which corrected us and we gave them reverence shall we not much more be subject to the Father of Spirits and live 'T is a principle deeply planted in the humane nature which the most barbarous Nations have kept inviolable to express humble respects to our Parents from whom we derive our life and by whose tender care we have been preserved and educated although their discipline be rigorous But it is infinitely more just and reasonable that we should reverently submit to the Father of Spirits who hath the highest right in us As much as the immortal spirit excels the infirm corruptible flesh proportionably should our reverence to God when he most sharply rebukes us exceed our respects to our earthly fathers when they correct us The manner of the Apostle's expression is very significant Shall we not much rather if there be any vital spark of conscience remaining in our breasts if reason be not wholly declined to brutishness we cannot do otherwise 2. Fainting under chastenings reflects dishonourably upon God 'T is true in some respect those who are extremely dejected are not so guilty as the despisers for usually they acknowledge the order and justice of his providence But that false conception of the Father of mercies either that he willingly afflicts the children of men or that he hates them because he afflicts them here is so contrary to his holy nature and injurious to his goodness 1 Joh 4.9 the special Character of his nature that 't is an equal provocation with the slighting his Soveraignty 'T is the best wisdom not to despise God's chastenings nor faint under them I will not insist upon the consideration that 't is the counsel of the supreme wisdom to us nor that 't is the avoiding the vicious extremes which is the chiefest point of moral prudence but it is the only way to prevent the greatest mischiefs that will otherwise befal us 'T is said He that is Wise is profitable to himself that is
a man chastens his son so the Lord thy God chastens thee In children reason is not fully disclouded they are not capable to govern themselves and are only taught with sensible pleasure or pain so that a father is obliged to joyn correction with instruction to form them to vertue This is so far from being inconsistent with paternal affection that 't is inseparable from it For a parent to suffer a child to go on pleasantly in sin without due punishment is pure cruelty disguised under the mask of pity for by the neglect of discipline he is confirm'd in his vicious courses and exposed to ruine The Apostle therefore adds Whom the Lord loves he chastens As from the severest wrath he sometimes forbeareth to strike so from dearest love he afflicts Humble believers through a cloud of tears may see the light of God's countenance for having elected them by special love to a glorious inheritance above he dispenseth all things here in order to the preparing them for it and all temporal evils as means are transform'd into the nature of the end to which they are subservient So that the sharpest sufferings are really from God's favour since they are beneficial for our obtaining real hapâ—iness The devil usually tempts men in a paradise of delights to precipitate them into hell God tryes them in the furnace of afflictions to purifie and prepare them for heaven 2. 'T is a strong cordial against fainting to consider that by vertue of the paternal relation He scourges every son whom he receives for no troubles are more afflictive and stinging than those that are unexpected Now when we are assured that there is no son whom the heavenly father doth not chasten we are less surpriz'd and less troubled when we meet with crosses Indeed there is hardly any kind of affliction that may befal us but we have some instance in Scripture of the Saints suffering the same Are we poor and mean in the world we should consider that poverty with holiness is a divine complexion Jesus Christ the holy and beloved Son of God had not where to lay his head Are we under bodily distempers good Hezekiah was struck with an uncomfortable disease as to the quality of it and Gaius had a flourishing soul in a languishing body Are our dear relations taken away Aaron and David lost some of their sons by terrible strokes Are our spirits wounded with the sense of God's displeasure Job and Heman were under strong terrors yet the favourites of heaven Briefly how many most dear to God were called forth to extreme and bloody tryals for the defence of the truth How many deaths did they endure in one torment How many torments in one death Yet they were so far from fainting that the more their pains were exasperated the more their courage and joy was shining and conspicuous as the face of the heavens is never more serene and clear than when the sharpest north-wind blows 'T is the Apostle's inference Seeing we are compassed with such a cloud of witnesses let us run with patience the race that is set before us Vers 8 This is further inforced by the following words If ye be without chastening whereof all are partakers then are you bastards and not sons If God doth not vouchsafe us the mercy of his rod 't is evident we are not part of his fatherly care The bramble is neglected while the vine is cut till it bleeds 'T is a miserable priviledge to be exempted from divine discipline and by ease and prosperity to be corrupted and made fit for destruction Saint Austin represents one expostulating with God O Deus ista est justitia tua ut mali floreant boni laborent In Psal 25. O God is it righteous with thee that the wicked should prosper and the good suffer Dicis Deo ista est justitia tua Deus tibi ista est fides tua haec enim tibi promisi ad hoc Christianus facius es ut in seculo isto floreres in inferno postea torquereris God replyes to him is this your faith did I promise you temporal prosperity were you a Christian for this that you might flourish in this world and be miserably tormented in hell Vers 9 3. The Apostle represents the special prerogative of God as the Father of Spirits and so hath a nearer claim to us than the fathers of our flesh and that he is not liable to those imperfections that attend the earthly relations They for a few dayes chastened us for their own pleasure humane love is a troubled irregular passion mixt with ignorance and prone to errour in the excess or defect Sometimes parents are indulgent and by a cruel compassion spare their children when they are faulty sometimes they correct without cause sometimes when the reason is just yet they err in the manner or measure of the correction so that their children are discouraged But in God there is a perfect union of wisdom and love of discretion and tenderness his affection is without the least imperfection his will is alwayes guided by infinite wisdom If his children offend he will chastise them with the rod of men that is moderately 2 Sam. 7.14 For as in Scripture things are magnified by the Epithet divine or of God so they are lessened by the Epithet humane accordingly the Apostle declares to the Corinthians that no temptation had befallen them but what was common to man 1 Cor. 10.13 but God is faithful who will not suffer you to be tempted above what you are able but will with the temptation also make a way to escape that ye may be able to bear it As a prudent Physitian consults the strength of the patient as well as the quality of the disease and proportions his medicine so all the bitter ingredients their mixture and measure are dispenc'd by the wise prescription of God according to the degrees of strength that are in his people 4. The Apostle specifies the immediate end of God in his chastenings But he for our profit that we may be partakers of his holiness This is the supreme excellency of the divine nature and our conformity to it is so valuable that it renders afflictions not only tolerable but so far desirable as they contribute to it In the present state our graces are imperfect and our conformity to the divine purity is like the resemblance of the Sun in a watery cloud very much beneath the perfection and radiation of that great light Now God is pleased to fashion us according to his image by afflictions as a statue is cut by the Artificer to bring it into a beautiful form He is pleased to bring us into divers temptations to try our faith to work in us patience to inflame our prayers to mortifie our carnal desires to break those voluntary bands whereby we are fettered to the earth that we may live with those afflictions wherewith others die And certainly if we make a true
judgment of things we have not the least cause to suspect the love of God when he chastises us to take away sin the only abominable object of his hatred and deep detestation and to render us partakers of the divine nature And the present peaceable fruit of righteousness is the product in those who are duly exercised by their troubles It is an allusion to the reward of the conquerers in the Olympick games who had a crown of Olives the embleme and shadow of peace But true peace a divine calm in the conscience shall be the recompence of all that exercise the graces suitable to an afflicted state In short the Apostle assures Believers 1 Cor. 11.32 that they are chastened of the Lord to prevent their condemnation with the world 'T is this rod truely delivers them from hell 't is this consideration that changes thorns into roses and extracts honey out of worm-wood If the way be stony or flowry that leads to blessedness a Christian should willingly walk in it To conclude from the consideration of what the Scripture declares concerning temporal evils Let us lift up the hands that hang down and the feeble knees and make straight paths for our feet lest that which is lame be turned out of the way but let it rather be healed i. e. in our affliction let us take courage and resolution from the promises and live in a holy conformity to God's will that the weak or faint may be restored The first and last â—â—sson of Pagan Philosophy was to support men under the storms to which 〈◊〉 are liable in this open state to render the soul velut pelagi rupes imâ—â—â—â— â—s a rock unshaken by the waves But all their directions were unsuccessful and so could not secure them from impatience or despair but the Gospel that assures us of the love of God in sending afflictions for our spiritual and eternal good is alone able to compose the mind And when ever we faint in troubles 't is either from infidelity or inconsideration 'T is impossible a person should be a Christian and be incapable of comfort in the most afflicted state for we are really so by the holy Spirit who is the Comforter When we speak sometimes to those we judge infirm we speak to Infidels who only receive remedy from time which they ought to receive from Faith they have the Name of God only in their mouths but the world is in their hearts their passions are strong and obstinate not subject to sanctified reason the difficulty they have of being comforted discovers the necessity of their being afflicted they need conversion more than consolation Others who are sincere in the Faith yet are apt to faint under troubles from an errour like that of the Apostles when their Lord came upon the waters in a stormy tempestuous night to their assistance they though he was a spirit so they look on God as an enemy when he comes to sanctifie and save them The soveraign remedy of our sorrows is to correct the judgment of sense by a serious belief of God's promise thus we shall reconcile the roughness of his hand with the sweetness of his voice He calls to us from heaven in the darkest night 't is I be not afraid he corrects us with the heart and hand of a Father A due consideration of these things will produce a glorified joy in the midst of our sufferings Rom. 15.4 Whatsoever things were written afore-time were written for our learning that we through patience and comfort of the Scriptures might have hope How we may bring our Hearts to bear Reproofs Serm. XXVIII Psal 141.5 Let the Righteous smite me it shall be a kindness and let him Reprove me it shall be an excellent Oyl which shall not break my Head for yet my Prayer also shall be in their Calamities IT is generally agreed by Expositors that this Psalm as that foregoing with two of those that follow were composed by David in the Time of his Banishment or slight from the Court of Saul The state wherein he describeth himself to have been the matter of his Pleas and Prayers contained in them with sundry express circumstances regarding that season and his condition therein do manifest that to have been the time of their composure That the Psalmist was now in some distress whereof he was deeply sensible is evident from that vehemency of his spirit which he expresseth in the reiteration of his request or Supplication v. 1. And by his desire that his Prayer might come before the Lord as Incense and the lifting up of his hands as the evening Sacrifice v. 2. The Jewish Expositors guess not improbably that in that Allusion he had regard unto his present exclusion from the Holy services of the Tabernacle which in other places he deeply complains of For the matter of his Prayer in this beginning of the Psalm for I shall not look beyond the Text it respecteth himself and his deportment under his present condition which he desireth may be harmless and holy becoming himself and useful unto others And whereas he was two wayes liable to miscarry First by too high an exasperation of spirit against his Oppressors and Persecutors and Secondly by a fraudulent and pufillanimous compliance with them in their wicked courses which are the two extremes that men are apt sinfully to run into in such conditions he prays earnestly to be delivered from them both The first he hath respect unto v. 3. Set a watch O Lord before my Mouth keep the door of my Lips namely that he might not under those great provocations which were given him break forth into an unseemly intemperance of speech against his unjust Oppressors which sometimes fierce and unreasonable Cruelties will wrest from very sedate and moderate spirits But it was the desire of this Holy Psalmist as in like cases it should be ours that his heart might be alwayes preserved in such a frame under the conduct of the Spirit of God as not to be surprized into an expression of Distempered passion in any of his words or sayings The other he regards in his earnest Supplication to be delivered from it v. 4. Incline not my Heart unto any evil thing to practise wicked works with men that work iniquity and let me not eat of their Dainties There are two parts of his request unto the purpose intended 1st That by the Power of God's grace influencing his mind and Soul his heart might not be inclined unto any Communion or Society with his wicked Adversaries in their wickedness 2ly That he might be preserved from a liking of or a longing after those things which are the baits and allurements whereby men are apt to be drawn into Societies and Conspiracies with the workers of iniquity And let me not eat of their Dainties See Prov. 1.10 11 12 13 14. For he here describeth the condition of men prospering for a season in a course of wickedness They first joyntly give up themselves
repent of their sins and accept of God's Son to come into and to keep in God's vvays vvhen they see vvhither those vvays have brought them There they vvill meet vvith all the Holy Martyrs so famous in their generations for their courage and constancy vvith all the Holy Prophets and Apostles the Pen-men of the Scriptures so famous in their time for the large and plentiful effusion of the Spirit of God upon them vvith all the good Kings and Princes and all the righteous persons vvhatever that have lived in all ages and generations of all kinreds Nations and Languages they shall then be gathered all into one body under Christ their head and joyn together in blessing and praising and singing Hallelujah's unto the Lord for ever 2. In Heaven pardoned persons will have the company of all the glorious Angels here the Angels guard them and are ministring Spirits unto them Heb. 1.14 Hereafter they will be their companions and there will be mutual and most sweet converse between them Some delight in the company of Nobles and the great ones which belong to the Courts of great Princes they shall have the company and conversation of the glorious Angels who are the Nobles of Heaven and Courtiers of the King of Kings How the Angels and Saints will converse together and communicate their minds one to another is too high for us to conceive and too difficult for us to determine but surely the converse will be very sweet and full of love and delight 3. In Heaven pardoned persons will have the company and fellowship of the glorious Spirit the Holy Ghost here they have his presence and powerful operations they feel now especially at some times his sweet breathings and powerful operations which do wonderfully enlighten them greatly quicken and inflame their hearts with divine love yea and fill their hearts with spiritual and heavenly joy But in Heaven they shall have a fuller sweeter more powerful and constant presence of the glorious Spirit they shall there be filled with the Holy Ghost as full as they can hold yea beyond their present capacity they shall be under the sweet breathings of the Spirit whereby the flame of divine love will be kept alive in them perpetually in the greatest height and heat of it and this shall abide to Eternity 4. In Heaven pardoned persons shall have the company of the Lord Jesus Christ in his glory Here they have heard of him there they shall see him here they see him with the eye of Faith there they shall see him eye to eye and face to face Austin did wish to have seen three things above all other things that were to be seen in the World Rome in its Glory Paul in the Pulpit and Christ in the flesh The righteous in Heaven will see that which is far beyond Austin's wish they will see Zion in its Glory Paul in his Glory and Christ in his Glory They will see Zion in its glory which will far exceed Rome in its greatest splendour when it was most illustrious for wealth and riches through the spoyls of so many conquered Kingdoms which were brought into it when it was most illustrious for stately houses and sumptuous buildings for wise and learned Men famous and valiant Captains and Souldiers The new Jerusalem Mount Zion which is above will out-shine Rome in glory more than the Sun doth out-shine the smallest Star in Heaven or the faint light of a Candle here upon earth They shall see Paul in his glory they shall hear him praising God with triumphant acclamations of joy which will be far more than to hear him preach in a state of weakness and infirmity but chiefly they shall see Christ in his glory the sight of Christ in his humiliation was nothing in comparison of a sight of him in his state of exaltation They shall see him then as he is 1 Joh. 3.2 Behold now are we the Sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is Christ was never seen on earth as he is his glory was shadowed his Divinity was vailed and his humanity was most evident to the view which had its infirmities but hereafter his humanity will appear to be lifted up into such glory as doth exceed all created glory of Men or Angels and his Divinity will be most illustrious to the view of the Saints at the sight of which they will be astonished with admiration and love and O how will they gaze and wonder at his marvellous beauty and shining excellency when they see him come down from Heaven attended by all the holy Angels and when they shall not only see him but meet with him be owned and welcomed by him and be taken to live with him 1 Thes 4.16 17. The Lord himself shall descend from Heaven with a shout with the voice of the Arch-angel and with the Trump of God and the dead in Christ shall rise first Then we which are alive and remain shall be caught up together with them in the Clouds to meet the Lord in the Air and so shall we ever be with the Lord. It was a great priviledg which the Apostles had to live with Christ when he was humbled and vilified here on earth what a priviledg then will it be which all the righteous shall have to live with Christ when he is glorified in Heaven and that not for a few years but for ever What a happiness will it be to see the glory which Christ had with the Father before the World was and not only to see it but to share in it 5. In Heaven pardoned persons shall have the company of the Father they have his gracious presence here on earth they shall have his glorious presence in Heaven there they shall have the immediate Beatifical vision of him and the full most blessed fruition of him The sight of God's back-parts the glimpses and glances of his eye at a distance the mediate enjoyment of him in and by Ordinances doth sometimes even transport them and strangely fill them with wonder and delight but O what Soul-ravishing admirations what transports and extasies of joy will they have when in Heaven they shall behold God's face be alwayes under the beams of the light of his countenance and have continual close intimate full enjoyment of him fellowship and communion with him and this to abide for ever and ever In Heaven they shall dwell with God and God will dwell with them Rev. 21.3 I heard a great voice out of Heaven saying behold the Tabernacle of God is with Men and he will dwell with them and they shall be his people and God himself shall be with them and be their God This this will be happiness indeed to have God himself to dwell with them and manifest himself not only in his grace but in his glory unto them therefore it followeth v. 4. And
a double state 1. As to this mortal Life it is implied in the Text and express'd in the Context that it is a Theater of smart contentions and miseries and that he was concerned in the agonistical exercises thereof 2. As to the other Life he had the prospect of transcendent joys exhibited to his views and hopes as the determined and proposed reward of his well-managed exercises the influences and impressions whereof did strangely invigorate and fix his resolutions to maintain such a Masculine frame of spirit as should entertain and answer all the challenges of danger difficulties and temptations and to preserve that necessary liberty from and useful indifferency to the hopes and love of Life and fears of Death and Danger which might secure the spirit and prowess of a resolved and successful valour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I make no reckoning of any thing and he grows regardless of his life and hath mortified the vigour of all the arguments and inducements that can be fetcht therefrom for the utmost reach of rage and villany is to effect no more and can extend no farther than the loss of Life Mat. 10.28 And all those Comforts which are liable to the casualties and sequestrations of transient time and cannot run parallel with our capacious souls beyond the limits of a dying breath cannot be valued beyond the value of their end and therefore he that conquers and subdues the estimation of his Life hath so far overcome all the disturbing and ensnaring influences of hopes and fears relating to it and derived from it Well we have here an instance and example in this great and gracious Apostle of a resolved and proficient Christian yea and a visible practical demonstration of what Blood and Spirits are in the veins of Christianity and are bred there and what an energy and force there is in one right believing look and glance at things to come 2 Cor. 4.16 18. Heb. 12.2 And if it be objected that as the Apostles course was ministerial so were his joys which fix'd his eye and therefore in neither can he be proposed to others as their imitable pattern or exact encouragement seeing all are not Ministers neither can all expect his Exercises Furniture Encouragements and Attainments and so that we pluck not the fruit from the right tree I answer This doth not prevent his being our pattern argument and encouragement if but these few things be seriously considered 1. The Apostle had a double Course to run he had the trust and business of a Christian as well as of a Minister to discharge he had a God to please a Soul to save an Hell to escape an Heaven to reach an Heart to cleanse and Sins to mortifie unruly Passions and impetuous Affections to be curbed and managed by their proper Discipline as well as others he was a man subject to like Passions with our selves he dwelt in flesh and was opposed by the Devil as well as others he had Corruptions to be mortified and pardoned and loved his Life and what might make it comfortable saving where Inordinacies were to be corrected and subdued because of inconsistency with better work and joys yea he had such forcible inclinations to desire and beg some intermissions of and respite from his tedious Exercises as forced him to repair to Prayer and Arguments to get support so that he might not Oneri succumbere and thus I understand that Thorn in the flesh 2 Cor. 12.7 10. And so the Sense seems facil and it amounts to this The Apostle had been labouring in the fire for God and for the interest of Christianity and managed all his Exercises in the face of danger and growing aged he was tempted to desire of God that he might spend the residue of his declining age in liberty and quietness but when the flesh so weather-beaten by the storms grew so desirous of some respite from the severity of Travel Chains and Labours the messenger Satan comes again threatning and acquainting him with designed and determined repetitions of former Buffetings and the renewals of Reproaches Necessities Persecutions c. for Christ's sake Which when he understood and apprehended that Christ and his Gospel were so concerned in them he thought and took them as the matter of his Glory in that they might be serviceable to the Interest of Christ and great occasions of some special Illustrations of the remarkable Power and Grace of Christ but this pace aliorum The truth is Sirs he had such Exercises and Temptations as that had not the expectations and perswasions of these joys above which succeeded the Course well finished interposed to fortifie and compose his spirit this world had never been conquered nor so easily forsaken and disclaimed by him nor Death so tamely entertained nor Hopes and Fears so managed and subordinated as they were 1 Cor. 15.19 31 32 58. Now thus far he stands on equal grounds with other Christians and hath the same Exercises Arguments Encouragements Interest and Obligations that every Christian hath and if it was possible for him to finish his course under the powerful Influences of this Prospect and Design it is as possible for us for no impossibility whilst such can be our duty 2. His Ministerial Work and Trust was as to its full discharge a necessary and essential part of his saving Christianity No Minister of Jesus Christ by office can be a sound and faithful Christian that is unfaithful in his Ministry it is in so doing that he must save himself as well as those that hear him 1 Tim. 4.15 16. 3. Our accommodations being made answerable to Trust and Work our faithful management thereof is of equal necessity in much or little for we must be answerable to Relations Trust and Places and other Circumstances as God hath placed us in and under them for we must be judged and are to act accordingly to what we have received No man is commanded and encouraged faithfully to discharge his Ministry but upon some supposition that the Ministry is his lawful Calling and where that is unfaithfulness will damn him that is guilty of it for it is his place of Service even as faithful service of all Servants in general is their Duty Yet places of Service and the matter and measure of their service may be different according to the master's pleasure and affairs 4. The close connection of his whole Course and Comforts clears the Case For 1. It is not imaginable that any man can be a faithful Minister whose heart is alienated from the true powerful Principles Sentiments and Impressions of Christianity For how can any man be separated cordially to this most costly painful Calling and regularly bear the heat and burden of his Place and Day who hath not well concocted the Substance Evidence and Importance of this great Mystery of Salvation which is the indispensable and adequate exercise of his Function into deep perswasions warm affections and most unconquerable resolutions Who can unweariedly pursue