every day so we should every day offer up our morning and evening sacrifice of Prayer and truly by duties of piety to God are our worldly businesses sanctified and seasoned and therefore are every day to be performed but yet so as the duties of our ordinary Callings be likewise performed and not neglected by us 2 Upon the same ground neither Adam nor the Iewes before Christ should have observed any Sabbath because they were bound to rest from sin as well as Christians 3 Neither are we to keep days of fasting because we are to fast from sin every day Having thus proved the Morality of the Sabbath and answered some Objections against it II. I shall in the next place give you the grounds for the change of the Sabbath from the last day of the week to the first 1 Divine institution even the institution of Christ himself which appeareth two ways 1 By the title given to the first Day of the Week namely the Lords Day for whatsoever in Holy Writ is said to be the Lords denominatively fo that Christ is the Author and institutor as for instance The Lords Supper because he instituted it The people of the Lord because he chose them the Lords Messengers because he sends them Upon the same ground the first day of the week is denominatively called the Lords Day and that not by Creation for so every day is his from the beginning but by Divine institution because it was instituted by Christ the Lord for Divine Worship and Service and for the memorial of the great work of Redemption wrought by him Agreeable hereunto is that of Augustine who saith that the Apostles appointed the Lords Day to be kept with all religious solemnity because in that day our Redeemer rose from the dead and therefore is called the Lords Day 2 By the practise of the Apostles who constantly assembled together on the first day of the week which is our Lords Day and that without doubt upon the command of Christ himself for whereas he continued forty days on earth after his resurrection before he ascended into Heaâ—en it is said in that time hee gave Commandements unto his Apostles and spake unto them of the things pertaining to the Kingdom of God that is he instructed them how they should change the bodily sacrifices of Beasts into the spiritual sacrifices of Prayer and Praises the Sacrament of Circumcision into the Sacrament of Baptism the Sacrament of the Passeover into the Sacrament of the Lords Supper And then likewise he instructed his Apostles touching the change of the Sabbath into the Lords Day To which agreeth that of learned Iunius who saith positively that the change of the Sabbath was not by the tradition of men but by the observation and appointment of Christ who both on the day of his resurrection and on every seventh day after unto his Ascension into Heaven appeared to his Disciples and came into their assemblies Hereupon we read the Apostles met together on every first day of the week to preach the Word and to communicate the Lords Supper as Ioh. 20. 19 26. Acts 2. 1. Acts 20. 7 and in divers other places And wee find it expresly ordained by the Apostle Paul that the weekly Collections for the Poor should be on that day Now concerning the Collection for the Saints as I have given order to the Churches of Galatia even so doe yee upon the first day of the week let every one of you lay by him in store as God hath prospered him c. And why on that day surely no other reason can well bee imagined but that their assembling together to partake of the Ordinances of God was wont to be on that day And therefore because works of charity suit well with duties of piety and that by the Ordinances then dispensed they might be stirred up to a more free and chearful contribution the Apostle ordained also that the Collections for the poor should be on the same day viz. the first day of the week 2 Another Argument proving the first day of the week commonly called the Lords Day to bee the true Christian Sabbath now under the Gospel may bee taken from the constant practice of the Church and People of God since the Apostles times As I have shewed you that it was the practice of the Apostles to observe the first day of the week which is argument enough to warrant the day they being guided by the Spirit of Christ in an especial manner So it doth clearly appear that it hath been the practice of all holy men since the Apostles times to observe this day and that under the name of the Lords Day Ignatius who lived in St. Iohns time saith Let every one that loveth Christ keep holy the Lords Day which is the Queen of daies Eusebius in his Ecclesiastical history plainly shews how the Church and People of God in several ages after the Apostles times observed the first day of the week as instituted by Christ and ordained afterwards by the Apostles I might spend much paper in shewing how this day hath been observed in all ages from the Apostles times to these daies Now the constant custome of the Church is not to bee sleighted That expression of the Apostle If any man seem to bee contentious wee have no such custome neither the Churches of God sheweth that the custome of the Church is a matter to be regarded 3 The Resurrection of Christ both giveth a ground for the sanctifying of our Christian Sabbath and likewise sheweth a reason for the changing of the day For the work of Redemption wrought by Jesus Christ being far more excellent than the work of Creation did much more deserve a weekly memorial That the work of Redemption was more excellent appears In that it cost more to redeem the world of Gods Elect than to create the whole world for to create the world it cost God but a word as it were Hee but spake the word and it was done But to redeem the world of Gods Elect it cost no less than the precious blood of the Son of God So that this work hath swallowed up the former as the Temple did the Tabernacle And wee who live after Christs Resurrection are as much bound to the celebration of the first day of the week as they who lived before to the last It is very observable that a seventh day hath been observed to the honour of God ever since the Creation and such a seventh as never a week in the alteration was without a Sabbath and never a week had two Sabbaths for as the week ended with the former Sabbath so the next week began with our Sabbath which could not have been if any other seventh day had been chosen If any shall ask why the change of the day is not more clearly expressed in the New Testament I answer because there was no question moved about the same in the Apostles times which
resolution as against that sin so against the occasions and allurements thereunto For it is not possible for thee to forbear any sin to which thou hast a natural propensity unless thou shun all the occasions and alluremenâ—s thereunto IV. Every morning exercise thy Faith in Jesus Christ and thereby draw forth of his fulness grace sufficient for the day and the duties thereof To this end 1 Meditate of that fulness which is in Jesus Christ for the thorow supply of all thy wants needs and necessities as the Apostle expresseth in Col. 1. 19. It pleased the Father that in Christ should all fulness dwell Fulness of power to strengthen us in all our weaknesses fulness of wisdome to direct us in all our doubts yea fulness of spirit for the supply of his members with all needful necessary graces 2 Beleeve that Christ is thus filled for the good of his Church and Members that hee may communicate unto them of his fulness grace sufficient for the discharge of the duties both of their general and particular callings For in Christ there is not onely a fulness of abundance in regard whereof hee is sufficiently full in himself but also a fulness of redundance an overflowing fulness for the supply of all his members In which respect wee are said Iohn 1. 16. Of his fulness to receive grace for grace or grace upon grace one grace of the Spirit heaped upon another 3 Cast thy self upon Christ and his fulness resting and relying thereupon for supply of all thy wants for strength to carry thee thorow all the duties both of thy general and particular calling For by resting and relying upon the fulness that is in Jesus Christ thou wilt draw forth thereof for thy comfort and support and so make it thine own V. As thou art rising out of thy bed take all occasions of holy and heavenly meditations To give you some hints 1 When thou seest the nakedness of thy body let that minde thee of thy sin which caused thee first to be ashamed of it For our first Parents before they had sinned were not ashamed of their nakedness as you have it Gen. 2. 25. They were both naked the man and his wife and were not ashamed not because they did not know themselves to bee naked but because there was in their nakedness nothing to be ashamed of their bodies being more comely than any apparel could make them But after our first Parents had sinned then were they ashamed of their nakedness And how should the consideration thereof stir thee up earnestly to long after the Robe of Christs Righteousness to be cloathed therewith which will make thee lovely and amiable in the sight of God 2 Let thy rising out of thy bed minde thee as of a resurrection from the death of sin unto the life of grace here so likewise of the resurrection of thy body out of the grave unto eternal life at the last day when thou and every one of us must appear before the great Judge to give an account of whatsoever wee have done here 3 Let the light of the day minde thee of Jesus Christ who is often in Scripture termed Light yea the True Light 4 When thou art putting on thine Apparel let out thine heart in a serious Meditation of the Robe of Christs Righteousness which alone can make thee amiable in the sight of God And by Faith apply Christ and his Righteousness unto thy self resting and relying thereupon for the pardon and forgiveness of thy sins here and for eternal salvation hereafter Having thus shewed thee how to begin the day with God I shall adde a few Motives to quicken thee up to a conscionable use of these fore-mentioned directions 1 This will be a special means to keep out worldly wanton and impure thoughts out of thine heart so that either they will not dare to come in or shall the easier be kept out 2 Hereby thine heart will be exceedingly fenced and guarded against all the suggestions of Sathan for the heart being first possessed with the thoughts of God it will keep out the suggestions of Sathan who otherwise will not bee wanting to cast his hellish fire-brands into thy soul. 3 Good and holy thoughts first let into the heart of a Christian in the morning will keep it in the better tune all the day after so that the heart seasoned with heavenly meditations or spiritual matter in the morning will be the more savoury and spiritual all the day after For the heart retains all the day a tincture of its first thoughts in the morning As a vessel retains the favour of the liquor first put into it Obj. Happily some will object that to put in practice these rules and directions will take up too much time even more than their Callings and imployments will afford Ans. 1. True it is some mens Callings and Imployments doe not afford them so much time as others doe yet there is none but may find some time for spiritual and heavenly meditations if it be but in their rising out of their beds and putting on their cloaths 2 If thou hast not time to put in practice all these directions at least thou maist goe over some or other of them yea I shall give thee this as my special advice If thou art straightned in time rather to fix upon one or two at one time then in an overly and perfunctory manner to ramble over them all every morning Thus much of morning Meditation CHAP. II. Of secret Prayer in the morning SO soon as thou art up goe into thy Closet or into some private place and there offer up unto God a Morning Sacrifice of prayer and thanksgiving let any thing be omitted rather than that if thy business be urgent and great rise the sooner dare not to attempt any thing till thou hast commended thy self and thine affairs unto God by prayer if thou take any little liberty to omit this duty the Devil will so work upon thee that by little and little thou wilt wax weary of it if Gods grace bee not the more powerful in thee And truly the morning is the fittest time for this duty of secret prayer men being then freshest and freest from worldly businesses and distractions Wee have a saying amongst us that the morning is a friend to the Muses as being the best time for study I am sure it is as true that the morning is a friend to the Graces as being the best time for any holy service For reason and experience doe teach us that in the morning our memories and senses are the quickest and all the faculties of our souls at their best having recovered fresh strength through the sweet sleep and comfortable rest we had the night past and in the morning the sooner the better for if thou shalt enter upon any worldly business or discourse before thou hast offered up thy morning Sacrifice thou shalt find it much harder to keep the
it being the Ordinance he hath sanctified for that very end Time spent in prayer will bee no hinderance but rather a furtherance of our worldly businesses and imployments this will oyl the wheels for any work making it more easie yea and sanctifie all the things we take in hand making them successful unto us for those works which are sanctified by Prayer doe usually speed best Obj. 2. Some object their great inability to prâ—â—â—â—hey know not how to pray not having the spirit of prayer Ans. 1. Let such bewayl this their sad condition and mourn under the sense of it remembring what our Saviour saith Blessed are they that mourn for they shall be comforted 2 Goe unto Christ and say unto him as the Disciples did Lord teach me to pray with an acknowledgement of thine own inability beg the assistance of Gods Spirit and say Lord thou hast promised thy Spirit to help the infirmities of thy Servants O make good this thy gracious promise to me thy poor weak and unworthy Servant let me feel and finde the assistance of thy Spirit strengthening my weakness and enabling me to pour out my soul before thee in some acceptable manner 3 Call to mind thy sins with the aggravations of them and withall consider thy Spiritual wants and then put thy self upon the duty of Prayer confess thy sins unto God with all the aggravations thereof as well as thou canst begge the pardon of them and be earnest with God for such Graces as thou standest in most need of By using and exercising that small ability to pray that thou hast thou shalt increase it and grow more able to doe it with comfort 4 Know this that a man may pray most effectually and acceptably even when he cannot express himself in any apt words for the work of the Spirit in Prayer consisteth not so much in the expression of the tongue as in the affection of the heart wherein the very life and soul of prayer doth consist Having answered the fore-mentioned Objections I shall now give you some directions for the right manner of performing this duty of Prayer so as it may be acceptable and pleasing unto God To this end 1 Some things are required before Prayer 2 Some things in Prayer 3 Some things after Prayer 1 Before Prayer there is required preparation which consisteth in two things 1 In a serious Meditation of the infinite Majesty and glory of God on the one part and of thine own Vileness and unworthiness on the other 2 In a sequestration of thy thoughts from earthly affairs and worldly businesses For thy better help thereunto observe these rules 1 When thou art going to prayer renew thy resolution against wandring thoughts saying with thy self I have lost many a prayer through the distractions of my thoughts and wandrings of my mind after worldly matters therein and I am in danger to lose this prayer also if I be not the more watchful over my self therefore I doe now resolve with the assistance of Gods grace to be more watchful over my thoughts to keep my heart close unto the duty I am going about and not to suffer my mind to wander after other matters as formerly it hath done if thou wouldst make trial hereof thou wouldst find there is great power in such a resolution when it is fresh upon thy heart and spirit 2 Beg of God that he would by the assistance of his holy Spirit restrain all vain and wandring imaginations 3 Vse thy voyce in prayer so often as conveniently thou maist provided it be not for oftentation to bee heard of others which thou wilt finde very effectual as for the intention of thine affections by raising them to an higher pitch so for the attention of thy mind in keeping it from wandring and roving after worldly thoughts and imaginations 4 But if notwithstanding thou findest that in praying thy mind and heart hath been sometimes taken up and possessed with worldly thoughts and distractions it will be a good course in thy private prayers to repeat that again which so coldly and carelesly passed from thee labouring in thy repetition to repel all wandring thoughts and to pour forth those petitions again after a more hearty manner For by imposing this task upon thy self thou wilt become more wary and watchful over thy thoughts lest otherwise thou be enforced to continue long at that exercise unto which through the depravation of thy nature thou art so backward and averse II. As preparation is necessary before Prayer so in prayer divers things are required as 1 Faith Prayer must be made in faith which our Savior plainly expresseth where he saith Whatsoever things yee desire when yee pray beleeve that yee receive them and yee shall have them Beleeve that as God is able so willing to grant whatsoever thou prayest for so far forth as in his wisdome he seeth it to be good for thee 2 Fervency that thou pour out thine heart and soul unto God with great ardency and earnestness of affection For the Apostle Iames telleth us that the effectual fervent prayer of a righteous man availeth much so that it is the fervent prayer only that is effectual And without doubt this is one special reason why our prayers are so seldom answered namely because they are performed with such deadness of heart and dulness of spirit for the luke-warm prayer is cooled and frozen before it can ascend up to heaven As therefore thou desirest to have thy prayers effectual let them be fervent and so thou shalt not need to doubt of a gracious and happy issue I grant thou canst not always have a like fervency yet thou must always strive against deadness of heart and dulness of spirit for God regards the manner of our actions as much as the matter how we pray as well as what we pray for III. The Duties required after Prayer are these 1 Diligently to look after thy prayers observing what answer and return the Lord giveth thereunto Thus did David and Habakkuk For hereby thou shalt bee the better fitted for thankfulness being furnished with more abundant matter of praise And also bee the more provoked and stirred up thereunto 2 Look back and consider the manifold weaknesses infirmities and imperfections which have passed from thee in thy praying how dead and dull thine heart was and how distracted thy thoughts were therein and let the apprehension thereof prevail with thee as to disclaim all thine own righteousness as filthy raggs so to drive thee unto Christ to roul thy self upon him resting upon his perfect Righteousness alone for life and for salvation As this is one chief end why God suffers corruption to remain in his children even after their Regeneration and to have an influence into all their holy services So it is the use which wee should make thereof And therefore so often as thou findest thine heart dead and dull and thy mind distracted with worldly thoughts in
prayer say with thy self Lord what need have I of a Saviour I see thou mayest condemn mee for my most holy services and therefore I go wholly out of my self unto Iesus Christ resting upon his perfect Righteousness and all-sufficient Merits for life and for salvation CHAP. III. Of Ejaculatory Prayers BEsides thy solemn Morning Prayer it will bee good to send up Ejaculatory Prayers and Praises unto God and that frequently upon all occasions By Ejaculatory Prayers and Praises I mean The sudden lifting up of the heart unto God upon some present occasion either in way of Petition or Thanksgiving Which kinde of Prayers wee finde commanded under those general Precepts of praying alwaies and praying without ceasing The meaning whereof is not that thou shouldest wholly and only attend on prayer so as to neglect the word and other duties of piety or the ordinary works of thy calling But that besides thine ordinary and set times of prayer thou shouldest alwaies have a praying frame of spirit bee ready upon all occasions to lift up thine heart unto God in some short Ejaculations For the more profitable pressing of this kinde of prayer I shall 1 Give thee some Motives to quicken thee up to a frequent performance thereof 2 Add some Cautioâ—â— The Motives may bee drawn to three heads 1 The Excellency 2 The Necessity 3 The Utility of this kinde of Prayer I. The Excellency of Ejaculatory Prayer appeareth In that at all times and in all places even in our converses with men wee may thereby converse with God and injoy an holy familiarity with him and yet others in our company take no notice thereof And when we are about the works of our Calling we may without any hinderance thereof lift up our hearts to God in some short Ejaculatory Prayer for his assistance and blessing which though they are but as Parentheses in our worldly imployments yet will prove very advantagious to us therein II. Another Motive may bee taken from the Necessity of these Ejaculatory Prayers and that 1 In regard of the sudden dangers and plunges whereunto the people of God are many times brought which will not afford time for continued prayer 2 In regard of the manifold slips and infirmities of the people of God which put them upon praying for the pardon and forgiveness of them 3 In regard of the manifold mercies blessings and deliverances which unexpectedly thou receivest from God there is frequent occasion of Ejaculatory Prayers and thanksgivings unto him III. A third Motive may bee taken from the Utility of those Ejaculatory Prayers which appeareth 1 From Gods gracious acceptation and remuneration of the same whereof the Scripture giveth abundant instances and examples As of Davids Ejaculatory Prayer against Achitophel that God would turn his counsel into foolishness was graciously accepâ—ed and granted in defeating the same The like wee read of Nehemiah's Ejaculatory Prayer unto God to incline the heart of the King to grant his request which was graciously heard and answered So also the poor penitent Theef's Ejaculatory Prayer unto Christ Lord remember mee when thou comest into thy Kingdome Holy Ejaculations are the Spiritual breathings of a gracious heart which as they are very pleasing unto God so exceedingly advantagious unto Christians for though they are very short and sudden yet seldome do they return empty 2 These Ejaculatory Prayers are a special means for the improving of every opportunity and occurrence of Providence to thy spiritual advantage Herein bee careful to observe these two Cautions 1 Content not thy self with these Ejaculatory Prayers and Praises as if they were sufficient at thy lying down and rising up and that thou needest not to trouble thy self with any longer prayers Oh let not thy Ejaculatory Prayers justle out either thy closet or family prayers but as God in his Word requireth the one as well as the other do thou make conscience of every one of them in their time and place 2 Beware of formal and prophane Ejaculations which come from the lip but not from the heart as Good Lord and Good God or The Lord bless mee and Lord have mercy upon mee with such like which can bee no better than a taking of the name of God in vain in that they are uttered customarily in a way of form meerly from the teeth outward for which without true and unfeigned repentance God will not hold thee guiltless CHAP. IV. Of Reading the Scriptures in private ANother duty to be performed alone is Reading of the Scriptures And indeed the Word and Prayer should go hand in hand together as the Christians daily exercise For every thing is sanctifâ—ed by the Word of God and Prayer Appoint therefore some set time in every day for the reading of the Word The morning is the freest when our spirits and wits are freshest By reading three chapters a day the whole Bible may bee read over in a year But I would not so strictly tye any to this as still to go on in reading some part of the Scriptures every day And if extraordinary occasion hinder thine ordinary task double it another time For by the holy Scriptures onely wee may attain to the knowledge of the whole will of God For the more profitable pressing this duty I shall 1 Give you some Rules and Directions to bee observed 1 Before the reading of the Scriptures 2 In reading of the Scriptures 3 After the reading of them 2 Give you some Motives to quicken you to a frequent reading of them I. The Rules and Directions to be observed before reading are these 1 Go about it with all holy reverence as in the sight and presence of God beleeving it to bee the Word of God written by holy men as they were moved and inspired by the Holy Ghost as the Apostle Peter expresseth it when therefore thou settest thy self to read the Word say to thy self I will hearken what the Lord will speak unto mee therein 2 Lift up thine heart in prayer unto God as for the Spirit of Illumination to open the eyes of thine understanding that thou mayest rightly conceive his Word so for wisdome to apply memory to retain faith to beleeve and grace to practise what thou shalt read II. The Rules and Directions to bee observed in reading of the Word are these 1 Read the holy lives and actions of Gods Children not onely as matters of history but as patterns of imitation for for this end are they recorded unto us as St. Paul testifieth Whatsoever things were written aforetime were written for our learning 2 In reading the Promises and Threatnings the Exhortations and Admonitions and other parts of the Scripture so apply them to thy self as if God by name had delivered the same unto thee whereby the Word will become very profitable unto thee For thus will promises to others incourage thee threatnings against others restrain thee from sin exhortations to others stir thee up to thy duty and admonitions
glory for humility is an ornament as the Apostle Peter implieth under that phrase Bee cloathed or decked with humility as with an ornament Many men think humility a debasement but the Spirit of God counteth it an ornament VI. Labour for the true spiritual Riches namely saving sanctifying graces that thy self may bee rich and not thy chest onely And truly rich men of all others stand in most need of sanctifying graces in regard their riches are great snares unto them and occasions of sin as a long coat is in greater danger to be dagled than a short one Oh therefore beg of God that hee would not 〈◊〉 thee off with the things of this world but that together with his outward blessings hee would give thee his inward blessings true saving sanctifying graces especially the grace of spiritual poverty which is the foundation of blessedness for saith our Saviour Blessed are the poor in spirit for theirs is the Kingdome of Heaven It was an excellent speech of Luther when the Princes of Germany sent him in great presents I profess saith hee the Lord shall not put mee off so Do thou in like manner take up the same resolution VII Communicate out of thy store towards the relief of others Giving to the poor as it is a duty incumbent upon all that are able so especially upon the rich The Apostle Paul therefore willeth Timothy to charge such as are rich in this world that they do good that they bee rich in good works c. Iob is a worthy pattern herein for rich men he having abundance would not see any perish for want of cloathing nor any Poor without covering the Law which enjoyns such as had Harvest and Vintage to leave gleanings and after-gatherings for the Poor sheweth that of mens abundance the poor must have a part The better to quicken you up to this Duty consider these two Arguments 1 This is an especial end of Gods giving more to some than to others that they who have more abundance should thereout give to them that need This inference doth Saint Paul make 2 Cor. 8. 14 15 from the distribution of Manna Exod. 16. 18. for they that gathered more than was needful for themselves and their Housholds gave of their abundance to such as had not enough 2 Rich men are not Lords of the abundance which they have but Stewards and therefore must dispose it according to the mind of the Lord and that is some part thereof to the poor hereof they shall give an account And therefore of all unmerciful men such as are rich and have enough for themselves and others too are worthy of most blame such an one was that rich man in the Parable of whom it is said that he was cloathed in Purple and fine Linnen and fared sumptuously every day and yet it is implied that he afforded not to poor Lazarus the crumbs that fell from his table Let such unmerciful rich men well weigh the end of that rich man and bee henceforward stirred up to take due notice of a main duty that lieth upon them which is to be free and forward liberal and bountiâ—â—l in distributiâ—â— to the necessities of the poor Knowing Hee that soweth bountifully shall reap bountifully though God reward none by way of merit for their works sake yet he will render to every one according to his deeds so as rich men shall lose nothing by being rich in good works but rather gain very much thereby CHAP. XV. Directions to the Poor HAving given Directions to the Rich I come now to give Directions to the Poorer sort who stand in as much need as the former I. Labour to be content with thine estate as being that portion God hath allotted unto thee and repine not against his Providence because thou hast not a larger allowance which is the counsel of the Apostle Paul Having food and raiment let us bee therewith content Q. Wherein doth this contentedness consist A. In bringing down your minds to your present state and condition It is the great mistake of many to think that contentedness consisteth in abundance in raising up their estates to such a pitch conceiving they should then be contented whereas indeed true contentedness consists rather in an evenness suitableness and proportion between a mans estate and his mind The better to perswade the Poorer sort to this Duty of Contentedness I shall propound some few considerations 1 That such as have convenient food and raiment injoy as much as the richest men on earth whereupon saith the Apostle in the forementioned place Having food and raiment let us be therewith content Though a man possess never so much of this worlds goods yet doth he enjoy no more thereof than himself eateth and weareth for the rest goeth to others and is nothing to him Obj. Happily thou wilt say that though his belly can hold no more than thine yet his fare is better and more delicious Ans. Though his fare may be much better and more delicious yet his delight therein may be less than thine in thy courser diet and his delicious fare doth usually prove hurtful to him as the Wise man noteth Eccles. 5. 12. 2 A little with the fear of God is much better than great treasures with trouble and vexation of spirit as the Wise man expresseth it Prov. 15. 16. Better is a little with the fear of the Lord than great treasures and trouble therewith intimating that a small estate with the fear of God is farre more comfortable than a great and plentiful estate without the fear of God which is usually accompanied with much trouble and vexation of spirit 3 That every mans estate is ordered by God who as hee is the soveraign Lord of Heaven and Earth and may doe with us as hee pleases so he is infinite in Wisdome and thereby knoweth what estate is best and most convenient for us even better than we our selves yea and is rich in mercy and goodness and thereby willing and ready to doe that which in his wisdome he knoweth to be best and most convenient for us which if it were seriously considered would be a special means to work up our hearts to some measure of contentedness in our meanest estate and condition 4 That our blessed Saviour Iesus Christ though he was rich yea Heir of all things yet for our sakes became so poor that as himself expresseth it he had not where to lâ—y his head And we read that Women ministred unto his necessities Christ became thus poor for gracious ends as 1 That hee might sanctifie Poverty to all his members for Christ by undertaking it sanctified it 2 That he might minister comfort to his poor members for in his example it is evident that Gods dear Children may live here in a poor and mean estate 3 That he might by his example teach us to submit our selves to the Divine providence resting
amended and reformed and considering that the Lord doth not only in general correct us for Sin but visiteth our special Sins with special Judgements and Afflictions therefore whensoever the Lord visiteth thee with Sickness or exerciseth thee with any affliction know it is thy duty to make a strict search and diligent enquiry into thine own heart for the special Sin or Sins God aims at therein to find out the plague of thine own heart Thus did the people of God under their sad affliction yea they called upon one another to the practice of this duty Let us search and try our wayes said they Lam. 3. 40. for as a Disease can never be well cured till the cause thereof be first found out and discovered so neither can any affliction bee sanctified and removed till that which hath occasioned it be in some sort found out and discovered For the better discovery of the particular Sin or Sins God aims at in thine afflictions take these few rules and directions 1 When God visiteth thee or any of thy dear relations with Sickness or exerciseth thee with any Affliction or doth but shake his Rod over thee set thy self as in his sight and presence and then examine thy Soul and Conscience thorowly make an exact survey and search into every corner thereof to find out the particular Sin God aymeth at 2 Take notice what sin thy Conscience doth first bring to thy remembrance for Conscience is Gods Deputy to convince thee and to tell thee that by living in the practice of such and such a Sin or in the omission of such a Duty thou hast justly brought upon thee such a Judgement as thou mayst see in the example of Iosephs brethren who for their cruelty towards their brother adjudged themselves worthy of all the â—iseries which they suffered for their Consciences it seems in their distress chiefly checked them for that therefore they had good ground to suspect that to bee the cause of their present distress under every Cross and Affliction therefore listen to the voyce of Conscience which will deal impartially with thee 3 Take special notice of the kind of thine affliction for it is Gods usual manner to punish Sin in kind by way of retaliation observing an analogie proportion and similitude between the quality of the Sin and the punishment which hee inflicteth and so leadeth us as it were by the hand that we may come to find and feel it by his guidance and direction for mens punishment often bears the image and superscription of their sin upon it Thus God oftentimes punisheth Drunkards with Dropsies and Covetous men with Theeves who rob them as they have robbed others Thus God often punisheth our prophaning of his Sabbaths by inflicting some judgement upon us on that day and our careless neglect of Family-Duties by taking away a Family-relation Thus there is oftentimes a proportion between mens Practices and Gods Punishments by comparing whereof we may many times come to find out the particular Sin or Sins for which God afflicts us 4 When Gods afflicting hand is upon thee consider for what Sin especially thou hast often been reproved either by the motions of Gods Spirit or by the admonitions of his Ministers or by the checks of thine own Conscience and yet hast refused to reform the same thereupon suspect that Sin in special to be the sin at which the Lord aymeth in thy present affliction for it is usual with God to proceed from words to blows to make us give more diligen◠〈◊〉 thereunto 5 Be earnest with God in Prayer that hee would help thee in this search that he would discover and make known unto thee the Sin or Sins at which he especially aymeth thus did Iob Shew me saith he wherefore thou contendest with me i. e. for what Sin or Sins thou dost thus afflict me And afterwards he cries out in his afflictions Make me to know my transgression and my sin In like manner doe thou in thine affliction fly unto God by Prayer beseeching him to shew unto thee wherefore he doth so contend with thee and to make known unto thee what is thy transgression and thy sin that hath provoked his displeasure against thee III. Having foâ—nd out the particular Sin God aâ—med at in thine affliction then goe and confesse it unto God in Prayer with the aggravating ciâ—cumstances thereof freely judging and condemning thy self before God for the same with a broken and contrite heart And to such as confess their sins there is a promise of forgiveness made To thy confessions adde earnest and fervent Prayer unto God for the pardon and forgiveness of thy sins for and through the merits of Jesus Christ. IV. Wherein soever upon thine examination thou findest thy self to have been faulty thou must endeavour to amend and reform for as the end of thy search is to discover what is amiss in thee so the end of thy discovery is to amend and reform what hath been amiss in thee And truely without this it will little avail thee to pray unto God for the removal of thine Affliction for the Lord himself noteâ—h continuance in sin to be the chief cause of the continuance of his hand of affliction upon his people Isa. 9. 12 13. V. Though Afflictions are special opportunities for Spiritual advantages yet seeing they are not of themselves able to work any good in thee without the special assistance of Gods Spirit working together with them be earnest with God in Prayer for a sanctified use and improvement of them that as he doth afflict thee so he would teach and instruct thee by his holy Spirit how to make a good use thereof to the spiritual advantage of thine own soul. In all thy addresses unto God in Prayer begge of him that no affliction may pass away unsanctified and pray more for the sanctification of them than for their removal VI. In the time of thy affliction vow and promise unto God better obedience for the time to come that thou wilt bee more careful in the avoyding of those sins for the commission whereof and in the performing of those Duties for the omission whereof thy Conscience checks thee David speaks of Vowes which he had made unto God in the day of his trouble and distress and truly this vowing unto God newness of life better obedience and a greater watchfulness over our selves for the time to come is a necessary duty to be oft performed by us especially in the time of our Sickness and that in regard of the weakness of our flesh for howsoever in our sicknesses and afflictions there may be good motions purposes and intentions in our minds yet through the weakness of â—our flesh we are apt to start from them Now a Promise and Vow is a special means to keep us from starting from our good motions and purposes VII Be careful to perform the Vowes aâ—d Promises thou makest unto God in the day of
so if thou canst pour out thy Soul in a true and hearty Prayer unto God for the pardon of thy Sins he will questionless forgive thee even because thou prayest unto him for as David speaketh The Lord is not only ready to forgive but plenteous in mercy to all them that call upon him 4 Sprinkle thy Soul with the blood of Iesus Christ. Christ is our peace as the Apostle calls him neither canst thou by all that thou art able to doe make thy peace with God but only thâ—ugh faith in his blood When the destroying Angel saw the blood of the Lamb sprinkled on the Posts of any Door hee passed by that House and they within were safe so that Soul which is sprinkled with the blood of Jesus Christ is so safe from the destroying Angel of God that he shall not doe it hurt for death is an advantage to that Soul which is sprinkled with the blood of Christ being the door of Life and a gate to Heaven as Cyprian calls it Though the blood of Christ be the means of our peace and reconciliation with God yet unless that blood be sprinkled on thy Soul thou canst find little peace there and therefore the Apostle Peter speaks not only of the blood of Christ but of the sprinkling of the blood of Christ. It is not enough that Christ hath shed his blood but there must be besides the shedding of it the sprinkling of it Christs blood was shed upon the Cross yet all men are not reconciled unto God thereby And what is the reason Surely because that blood is not sprinkled upon their souls and peace and reconciliation with God must be had not only from Christs blood poured out but from his blood sprinkled Quest. How is Christs blood sprinkled upon our souls Ans. By Faith applying the blood of Christ unto our own souls comfort Faith is the hand of the Soul and the soul by faith puts her hand into the Wounds of Christ takes of his blood and besprinkles her self therewith applying the merits and the vertue thereof unto it self and thence follows peace and reconciliation with God Obj. I would willingly apply the Merits of Christs Death and Passion unto my self but oh I am conscious of so much unworthiness seeing nothing in my self why the Merits of Christs death should belong unto me that I cannot yea I dare not apply them to my self Ans. 1. It is good to be conscious to thy self of thine own unworthiness but not so as to bee kept thereby from applying of Christ and the Merits of his Death and Passion unto thy souls comfort And truly if thou wouldst but consider that God respecteth his own goodness and not ours in the offering of his Son and that his grace is everyway most free this conceit of thine unworthiness can be no just plea against the applying of Christ with the benefits of his Death and Passion unto thine own souls comfort it should rather be an incouragement unto thee because the more unworthy thou art in thine own sight and sense the more worthy thou art in the account of Christ. The greatest worthiness that any Christian can here attain unto is to be sensible of his own unworthiness 2 Thou who complainest of thine unworthiness I would ask thee Whether any man before he made application of Christ and of his Merits unto himself did see any thing in himself why Christ should belong unto him rather than to any other The Scripture saith There is no difference for all have sinned Obj. 2 My Sins are so many for number and so hainous in their quality that I cannot imagine that Christ should belong unto me and therefore dare not apply him nor the benefits of his Death and Passion unto my self Ans. The more sinful thou art in thine own sense and apprehension the fitter thou art to close with Jesus Christ and to apply the Merits of his Death unto thy self for in that gracious invitation of Christ we find no other qualification put in but a sense of sin Come unto me all yee that labour and are heavie laden and I will give you rest where the Parties invited to come unto Christ are such as are sensible of and thereupon groan under the weight and burden of their sins as the words in the Greek there properly signifie and Luke 5. 32. Christ professeth He came not to call the righteous but sinners not such as were righteous in their owne conceit but such as were Sinners in their own sense and apprehension truly sensible of their sins so that sense of sin is the only qualification requisite to an application of Jesus Christ. Obj. 3 I have often sinned against knowledge and conscience and therefore fear I have committed that unpardonable Sin the Sin against the Holy Ghost and so dare not apply Christs blood unto my self Ans. Though the Sin against the Holy Ghost bee a Sin against knowledge and conscience yet every Sin yea every grievous Sin against knowledge and conscience is not the Sin against the Holy Ghost for they may be without malice of heart which this cannot be and therefore though thou hast often sinned against knowledge and conscience yet if thou hast not sinned with a malicious heart i. e. thou hast not sinned meerly because thou wouldest displease God and grieve his Spirit thou hast not committed the Sin against the Holy Ghost IV. Having made thy peace with God then make thy peace with men by an hearty forgiving of all who have wronged thee This is a duty to be perâ—ormed by thee in the whole course of thy life as any occasion thereof is given without which the Lord will not accept of any Christian service and sacrifice that thou offerest unto him and therefore saith our Saviour When thou standest praying forgive if thou hast ought against any for indeed how canst thou ask God forgiveness of thy sins when thou wilt not forgive man his offences against thee How canst thou begg peace and reconciliation with thy heavenly Father when thou wilt not be reconciled on earth to thy Brother As therefore this Duty is to be performed by thee in the whole course of thy life so especially in thy last Sickness for thereby thou maist gain some assurance in thine own Soul of the forgiveness of thy Sins committed against God which our Saviour implieth in that expression of his If yee forgive men their trespasses your heavenly Father will also forgive you wouldst thou therefore be assured of Gods mercy towards thee in the forgiveness of thy sins committed against him search narrowly into thine own soul and if thou canst find thou dost as heartily forgive thy Brother as thou dost desire forgiveness of God then maist thou assure thy self of Gods mercy to thee in the forgiveness of thy sins committed against him so much is hinted to us in the fifth Petition of the Lords Prayer Forgive us our trespasses as we forgive them
many excellent and weighty exhortations 3 Act thine obedience by resigning up thy self unto the Will of God to be at his dispose either for life or death As thou must not be unwilling to dye when God calleth thee so neither must thou be over eager to dye before hee call thee thou maist not desire Death out of discontentment of mind because of some present miseries and afflictions which lye upon thee nay thou maist not absolutely wish to dye out of a desire to be rid of thy sins and to bee with Christ but it must be with a submission to the Will of God if he see it meet and convenient for thee though Paul knew it were far better for him to dye than to live yet did he not desire death absolutely but with a submission to the Will of God VII Be frequent in reading the holy Scriptures or cause them to be frequently read unto thee for there thou shalt find 1 Examples of Gods mercy shewed to the afflicted 2 Instructions how to bear and improve thy present Visitation 3 Comfortable promises of support under the sorest trials And know for certain that one Promise in the Book of God will bee more effectual to yeeld thee comfort on thy Death-bed than all the counsel of thy friends that shall be then about thee VIII Be often lifting up thine heart to God in Prayer And when through weakness of body and faintness of spirit thou art not able to pour our thy soul in any set and solemn Prayer send up some short ejaculatory Prayer unto God as that of the poor Publican Lord be merciful to me a Sinner and also that of the poor man Lord I beleeve help thou my unbelief and that of the Apostles Lord increase my faith and that of Stephen Lord Iesus receive my spirit These ejaculations going from the heart they are acceptable and pleasing unto God let us therefore as Austine adviseth us endeavour to dye praying by a frequent breathing forth of these or such like ejaculatory Prayers IX Be often resigning up thy soul into the hands of God saying with our blessed Saviour Father into thy hands I commend my spirit Little Children for the most part desire to dye in their Fathers bosome or upon their Mothers lap even so shouldst thou in the hour of death cast thy soul into the arms of thy heavenly Father and rest in the bosome of Jesus Christ. If thy Disease be painful turn to those Direction in the fore-going chapter How to bear afflictions willingly and cheerfully CHAP. XIX Directions to such as visit the Sick VIsiting the Sick being a work of Mercy it will be thy wisdom so to manage and improve the same that thou maist both benefit thine own soul thereby and likewise doe good to the sick Party I. That thou maist benefit thy self thereby take these few directions 1 In visiting thy sick Neighbour take occasion to think of thine own mortality and proneness to fall into Sicknesses and Diseases for that which befalls one man may befall another in that we all carry about us as mortal so frayl bodies subject to the like calamities which the Lord knows how soon may befall any of us 2 Lift up thine heart in thankfulness unto God for that health and strength of body he is pleased still to continue unto thee Health is a greater mercy than most doe imagine Ask the sick man what hee thinks of health and he will tell thee it is the greatest of Temporal mercies and in it self a mercy not to be valued the truth is all Mercies are prized by the wanting of them more than by the having and enjoying them As no body admires the Sun but when it is eclipsed so neither doth any esteem health but when by sickness they are deprived thereof 3 Labour to be compassionately affected with the miseries and afflictions of thy brother for as Iob speaketh To him that is afflicted pity should be shewed from his friend Which duty is often urged and pressed in Scripture as by the Apostle Paul Rejoyce with them that rejoyce and weep with them that weep and by the Apostle Peter in this phrase Having compassion one of another which Beza Paraphrastically well turns Be touched with the sence and feeling of one anothers griefs And truly that communion and nearness of conjunction that sincere Christians have one with another doth call for this duty for as they are all sons of one Father so are they members of one body in respect whereof there should nay there ought to be such a compassion and sympathy in the members of the Mystical body I mean among Christians as there is in the members of the Natural body Now you know that in the Natural body if one member suffer all the members suffer with it as the Apostle expresseth it 1 Cor. 12. 26. which place Saint Augustine in his Works often expounding most excellently shewes the mutual compassion betwixt the members of a Natural body Behold saith he the foot treadeth on a thorn and see how all the members condole it the Back bends it self the Head stoopeth the Eye though remote in place diligently searcheth it out the Tongue complaineth as if it self were pricked and the Hands doe their best to pluck it out and yet neither Back nor Head nor Tongue nor Eye nor Hand nor any member but the Foot was touched with the thorn and surely such a sympathy and fellow-feeling there ought to bee amongst true Christians who are all members of one body whereof Christ Iesus is the head II. As in visiting the Sick thou must be careful to benefit thine own soul thereby so likewise to doe what good thou canst to the sick Party To that end observe these few Directions 1 Forbear to talk of any vain worldly or needless matter before him but let thy discourse be as savoury and Spiritual so in some measure suitable to his condition as of Death and preparation thereunto of the Day of Judgement of the happiness of those who have an interest in Christ and his Righteousness and the like 2 Perswade the sick Party to settle his estate by making his Will if he have not done it before that so hee may with more freedome wholly mind the spiritual good and welfare of his soul. This counsel did the Prophet Isaiah give unto King Hezekiah when hee was first struck with sickness 3 If thou apprehendest his Disease to be dangerous flatter him not with a hope of recovery lest thereby thou betray his soul to eternal death but deal faithfully with him by declaring unto him his weak and dangerous condition and advising him as to think of death so to prepare for it telling him that the fitter hee is to dye the fitter he will be to live if the Lord should adde more days to his life 4 If thou perceive him to be ignorant instruct him in the Principles of
Word To this end keep your eyes steddy on the Preacher And as hee passeth from point to point think briefly on the point which is past which will exceedingly help your memory 4 Faith is another virtue requisite to the profitable hearing of the Word I say Faith whereby we do not only beleeve that which is taught us out of the Word to be true but also apply it unto our selves as if it were in special directed unto us The Gospel is the power of God unto salvation saith the Apostle but to whom even to every one that beleeveth And saith the Author to the Hebrews The Word preached did not profit them not being mixed with Faith in them that heard it In whose heart there is true Faith that man will apply the whole Word of-God unto himself whether it be the threatnings of the Law to terrifie him from sin or the sweet promises of the Gospel to allure him to holiness and so maketh much profit of every Sermon hee heareth Thus much for your hehaviour in the publick Congregation But you must not rest here thinking you have thereby sanctified the Sabbath day For there are likewise both Private and Secret duties of Piety required to a true sanctification of the Lords Day of which you ought to be as careful and conscionable as of the publick duties in the publick Congregation For God requires the whole day and not a part onely As therefore you would not be contented your servants should work for you only an hour or two on each of the six daies So neither should you yeeld less unto God than you require for your selves By Private duties of Piety I mean such as are perfoâ—med in a private Family And by Secret such as are done in some secret and retired place between God and ones self alone Now the Private duties of Piety which are especially required of such who are Parents and Masters of Families and wherein every member thereof are to joyn are these I. Repeating the Sermons they have heard with their family and examining them one after another what they remember explaining the same unto them which is commended to us by the practice and example of our Lord and Saviour Jesus Christ who when he was come home said unto his Disciples Have yee understood all these things viz. that he had preached to the multitude And St. Mark saith When they were alone hee expounded all things to his Disciples Wherupon one observeth That Christ by his example doth instruct every Master of a family how to carry himself in reference to those under his charge on the Lords Daies after their departure from the publick Congregation And truly a treble benefit will follow hereupon 1 In respect of your selves for the more you build up others the more your selves are built up in Knowledge Faith and every grace of God 2 In respect of your children and servants for it will make them to hearken more attentively to that which is delivered in the publick Congregation if they know they shall be called to an account for the same when they come home 3 It would much help both your selves and servants in the understaâ—ding and beleeving of that which you have heard in the publick if at home you would repeat it and confer of it and examine the proofs that have been delivered for the confirmation of it II. Another private duty is singing of Psalms for this may and ought to be performed in your families as well as in the Congregation This David commends for one duty of the Sabbath as Psal. 92. 1. The title of the Psalm is A Psalm or Song for the Sabbath day And thus it begins It is a good thing to give thanks unto the Lord to sing praises unto thy Name O most High This Ordinance being questioned by some and denied by others I shall 1 Prove the lawfulness thereof 2 Give you some directions for the right manner of performing the same First the lawfulness of singing Psalms doth appear both from Scripture Example and Reasons 1 For Scripture-proofs there are many both in the Old and New Testament but not to mention those in the Old Testament which may not prove so convincing In the New wee finde it commanded by the Apostle to the Ephesians Speak to your selves in Psalms and Hymns and spiritual songs singing and making melody in your heart to the Lord. And saith the Apostle Iames Is any among you afflicted let him pray Is any merry let him sing Psalms Where you see it is in express terms commanded and that as a Gospel duty 2 We finde it commended both by the example of our Saviour and the practice of the Apostles and other Saints of God in the Primitive times 1 By the example of our Saviour of whom it is recorded that as at other times so the night in which he was betrayed hee sung a Psalm together with his Disciples And when they had sung an Hymn or Psalm they went out into the Mount of Olives 2 By the practice of the Apostles and other Saints in the Primitive times For wee read That at midnight Paul and Silas prayed and sang praises unto God and the prisoners heard them Plinius Secundus though an Heathen who lived about two hundred years after Christ testified of Christians that they had their morning songs using to rise before day to sing Psalms 2 Reasons commending this duty may be taken from the benefits accompanying the same For 1 By this duty joyntly performed our own spirits will bee much quickened and enlivened 2 Wee shall thereby quicken and enliven the spirits of others 3 We shall all thereby be made the more chearful in serving God which may be one reason why Paul and Silas joyned singing of Psalms with their prayers 4 It manifesteth an holy zeal that wee bear unto our God and witnesseth that we are not ashamed to profess and praise his holy Name and therefore our tongue doth with chearfulness sound out aloud the praises of God This holy zeal did David express saying I will give thanks unto thee O Lord. among the Heathen and sing praises unto thy name Having thus proved the lawfulness of this duty by Scripture Example and Reason II. Come we now to the Directions for the right manner of performing the same which are set down by the Apostle in these words Singing with grace in your hearts to the Lord. 1 First therefore it must be in the heart or with the heart i. e. our hearts must go with our voices the one must be lift up as well as the other For God is a Spirit and therefore will be worshipped with our hearts and spirits as well as with our bodies And truly singing with the voice without the concurrence of the heart and spirit is no more pleasing to God than a sounding brass or tinkling Cymbal 2 As we must sing with the heart so with grace in the
and life of him that hath it By this then try and examine thy knowledge whether it be saving sanctifying or no. II. The second grace necessarily required of every Communicaâ—t whereof thou must examine thy self is FAITH Conceâ—ning which I shall shew you 1. What Faith this is 2. The Necessity thereof 3. Some signs and notes for the tryall thereof I. For the first what faith this is I answer a true saving justifying faith may be thus described Faith is a grace wrought in the heart of a sinner by the spirit of God through the ministery of the word whereby being convinced of his sinfull miserable condition and of all disabilitie in himself or any other meer creature to free him out of the same he goeth wholly out of himself unto Iesus Christ and receiving him as his all-sufficient Saviour and Soveraign resteth upon his perfect righteousness and all-sufficient Sacrifice for the pardon and forgiveness of his sins here and for eternal life and Salvation hereafter II. The Necessity of this grace of Faith to every communicant appeareth 1. Because without faith it is impossible to please God in any holy ordinance as the Apostle expresseth it But true faith will commend both our persons and services unto Gâ—d so that they shall find acceptance with him though they be full of weaknesses and imperfections This made Abels sacrifice so acceptable to God If therefore thou come to this ordinance without faith instead of pacifying God thou shall purchase his heavy displeasure 2. Except thou hast faith before thou approachest to that ordinance the Sacrament cometh but like a seal to a blank and serveth onely to seal up thine unbelief to condemnation So that faith is necessarily required of every worthy communicant before he cometh to the Lords Supper for that ordinance is not instituted for the working of faith but for the strengthning thereof A man may come to the ministery of the word though he be faithless because it is an ordinance instituted by God for the begetting of faith according to that of the Apostle Faith cometh by hearing But none are to come to the Sacrament but such as have faith wrought in them Because that is not an ordinance instituted by God for the begetting of faith but rather for the strengthning thereof It was not instituted for such as are out of Christ to bring them in but for such aâ— are in Christ to bring them up in him As a man must be born before he can eat so he must be begotten again by the Spirit of God before he can feed upon the Body and Blood of Christ for his spiritual nourishment I do not say that all who come to the Sacrament must have the same measure of Faith but it is necessary that they all have the fame truth of Faith III. For the third Particular the tryall of thy Faith whether it be true and saving thou mayest know it by these two Characters to omit many others 1. True faith doth receive Christ in all his Offices not onely as a Priest to make satisfaction and intercession for us but also as a Prophet to teach and instruct us and as a King to rule and govern us The true believer doth as willingly cast himself at the feet of Christ in subjection to him as into the arms of Christ for Salvation from him He is as willing to serve Jesus Christ as to be saved by him as desirous to submit to his services as to injoy his privileges By this therefore may'st thou try the truth of thy faith 2. True faith is an heart-purifying grace it purifieth the heart This character of faith the Apostle Peter expresseth Act. 15. 9. Purifying their hearts by faith Faith purifying the heart implyeth two things 1 That the believer maketh conscience of his inward thoughts whereas unbelievers with the Pharisees make clean the out-side of the cup labour to keep themselves from gross and scandalous sins but suffer their hearts to range and rove into a world of vain and wanton thoughts of prophane and fruitless imaginations and that without any remorse or check of conscience 2. That faith puts a purifying disposition into the heart so that it loathes and detests sin yea and strives against it though it cannot altogether purge and free it self from sin when the heart is once seasoned with faith it will not willingly harbour sin but labour to worke it out more and more By this then try the truth and soundness of thy faith whether it hath wrought in thee a purging purifying disposition to strive against thy corruptions and to worke them out of thine heart more and more III. The third grace necessarily required of every communicant is Repentance concerning which I shall shew 1. The nature of Repentance what it is 2. The Necessity thereof to a worthy partaking of the Lords Supper 3. Some signs and notes for the tryall thereof I. For the first what true Repentance is I answer It is a grace of Gods Spiriâ— whereby both the heart and affections within and also the life and actions without are reformed In this description I take the full nature of Repentance to be comprized Many do add hereunto an inward sorrowing and mourning of the heart which doth indeed alwaies accompany true Repentance but it is not of the nature thereof For then wheresoever sorrow for sin were there should be true Repentance which is not so as the examples of Saul Iudas and other wicked men do declare Briefly to open this dâ—finition of Repentance First I say It is a grace of Gods Spirit i. e. a gift freely given of God and wrought in us by his holy Spirit so that it proceedeth not from mans free will nor from any power and ability of his nature Again Repentance is a Reformation wherein consists the very nature thereof as the words of turning renewing changing and the like which in Scripture are attributed to Repentance do imply Now this Reformation must first be of the heart for the heart of a man is the fountain of all his actions now in reason the fountain must be cleansed and purged before that which issueth and streameth from it can be wholesome There must be therefore first a renewed heart before there can be a reformed life for it cannot be that the stream of our actions should be good if the fountain of our heart be corrupt Hence it is that the Prophets so often call for the cleansing of the heart and the Apostles for the renewing and changing thereof without which all external and outward reformation is but meer Pharisaical ostentation In the last place is added A reformation of the life and actions without for as to make some outward shew of Reformation without reforming the heart within is but Pharisaical ostentation whereby we deceive others So to pretend an inward Reformation without the outward fruits of amendment is but meer folly whereby we deceive our selves For it cannot be that Reformation should be
grace is past and thâ—t it is now too late having so long stood out against the tenders and offers of Jesus Christ. For the removal of this I shall propound four things to your serious consideration 1 It is not for any man to say his day of grace is past for that is one of those secrets which belong only unto God to know And we must not meddle with Gods secrets but check our selves for it 2 If thou hast stood out against Christ hitherto thou hast now therefore the more reason to come in and cloze with the tenders and offers of Jesus Christ. 3 If thou hast an heart desirous to cloze with the tenders and offers of Jesus Christ it is certain thy day of grace is not yet past Christ still knocks at the door of thine heart therefore now resolve to open unto him 4 Consider that Christ hath several seasons of bringing men home to himself some hee brings home to himself in the latter end of the day who questionless refused him in the former part thereof and therefore so long as life lasteth do not say it is too late but stir up thy self to receive Jesus Christ as hee is offered in the Gospel and to rest upon him and his merits alone for life and salvation Having thus shewed you the Lets and Impediments to be removed II. I proceed now to the truths to be imbraced which are these 1 That every man out of Christ is in a wretched miserable condâ—tion liable to the wrath of God to the curse of the Law to all judgements and plagues here and to eternal death and condemnation hereafter with the Devils and damned in Hell flames Yea every Christless man and woman hang over the very mouth of Hell by the rotten thred of their lives which is ready every moment to crack and then what can be expected but an irrecoverable downfall into Hell 2 That no man is able to help himself out of this wretched miserable condition for as the Apostle speaketh We are not sufficient of our selves so much as to think a good thought much less can we doe any thing of our selves to free our selves from so great a bondage and slavery as sin hath brought us into 3 That God himself out of his free grace and rich mercy did send his own Son out of his bosome into the world to take our Nature upon him that therein he might redeem us out of our wretched miserable condition 4 That Christ is an all-sufficient Saviour who by his Death hath made full satisfaction to Gods Justice for all our sins and therefore is able to save us to the uttermost to the uttermost of our sins yea to the uttermost of our fears and doubts 5 That Iesus Christ is willing to receive and embrace all poor sinners who will but goe unto him and cast themselves and the burthen of their sins upon him as appears by his manifold gracious invitations unto poor Sinners who are but sensible of their sins to come unto him 6 That there is no way or means of Salvation but only by beleeving in Jesus Christ and beleeving is necessary to salvation in two respects 1 As it is the Command of God that we should beleeve in the name of his Son Jesus Christ as 1 Ioh. 3. 23. This is his Commandement that we should beleeve on the name of his Son Iesus Christ. 2 As it is the condition or means that God hath set down for the obtaining of eternal life and salvation as Ioh. 3. 16. For God so loved the world that he gave his only begotten Son that whosoever beleeveth in him should not perish but have everlasting life Hence it is that unbelief is made the only ground and reason of mens Damnation Though men shall be punished for all other sins yet not beleeving is the ground and reason why they perish by their sins because beleeving in Jesus Christ is the only means of Salvation These are the Truths to be embraced III. Come we now to the Duties to be practised 1 Upon a serious apprehension of thy miserable condition without Christ labour to stirre up in thy soul some affectionate longing restless desires after the Lord Jesus Christ that thou maist in truth from thine heart say Oh that Christ were mine oh that upon any terms my Soul might enjoy him This is the lifting up of the doors and gates of the Soul that so the King of glory mâ—y enter in and dwell there 2 Being convinced that there is no way or means of Salvation but only by going out of thy self unto Jesus and casting thy self upon him Adventure thy soul upon Christ cast thy self into his arms and be sure thou give not way to carnal reasonings to doubtings and temptations from the number and hainousness of thy sins or from thine unworthiness but reason from the entent and freeness of Gods offer of Christ and from Christs willingness to receive all poor Sinners that will but adventure their souls upon him saying with Iob Though he slay me yet will I trust in him Job 13 15. and with Ester I will go if I perish I perish I will perish trusting upon Jesus Christ. 3 Diligently frequent the publick Ministery of the Word it being the ordinary means God hath sanctified for the working of faith in our hearts according to that of the Apostle Faith cometh by hearing and hearing by the Word of God And the hearing of the Gospel is called the hearing of faith because by hearing the Doctrin of Faith the Spirit works the grace of faith in our hearts This is the still Voyce in which he speaks to the hearts of Sinners and when God by his Spirit doth begin to work upon thine heart in the hearing of the Word doe thou second the work of Gods Spirit by oft meditating thereon and applying it unto thy self more and more And whensoever any sin is pressed home upon thy Conscience by the Minister and awakens thee labour to drive the nayl home to the head strive to maintain the power of it upon thine heart all the week after 4 Be earnest with God in Prayer that whatsoever he denieth thee he would not deny thee the saving grace of faith Faith is not of our selves it is the free gift of God as the Apostle teacheth us Now the means God hath sanctified for the obtaining of every good gift is Prayer As therefore thou desirest faith earnestly begge it of God resting assured that he will not deny thee if thou dost from thy heart ask it in the name of his Son Jesus Christ. Oh therefore be not wanting to thy self herein but seeing faith may be had for asking ask and ask again and with patience wait upon God for the inclining thine heart to close with the tenders and offers of Jesus Christ. Prescribe him not any time for as hee worketh on whom hee pleaseth so hee worketh when hee pleaseth
heart that is we must exercise the graces of Gods holy Spirit in singing as well as in praying labouring to express the same affection in singing the Psalm as David had in penning the same as if it be a Psalm of Confession then to express some humility and brokenness of heart and spirit in singing it If it be a Psalm of prayers and petitions then must our affections be fervent If a Psalm of praises and thanksgivings then must our hearts be chearful And thus must the affection of the heart be ever suitable to the quality of the Psalm 3 It must be to the Lord that is as in the sight and presence of the Lord and to his honour and glory As the Apostle expresseth it in the next verse Whatsoever yee do in word or deed do it as in the name of Christ so to the praise and glory of God making his glory the main end and aim of what you do III. Another private Duty to be performed with our Family is Prayer For if this duty ought to be performed every day twice at least viz. in the morning and evening then especially on the Lords Day which the Lord hath wholly consecrated to his worship and service The Directions for the right manner of performing this duty of Prayer so as it may be an acceptable service and sacrifice unto God you may finde in Chapter second about the latter part thereof IV. Reading the Scriptures is another Duty to be performed in and with our Family that so they may bee acquainted with the Body of the Scriptures yea and with the Precepts and Promises the Directions and Consolations of the Word for their direction and comfort Directions for the more profitable reading of the Scriptures see Chap. 4. These are the Private duties of Piety to bee performed on the Lords Day Besides the Publick and Private there are likewise secret duties to be performed by every one alone in their Closets or Chambers which are briefly these 1 Reading some part of Gods Word or other good Books 2 Meditating of what you have heard or read that day which is an excellent means to make the Word both read and preached profitable unto you For as meat though it be never so wholsome nourisheth us not if it be not concocted and digested so is it with the Word of God the food of our souls if it be not by meditation concocted and digested it will nothing at all profit us but being by meditation digested it will then prove effectual to the nourishing of our souls 3 Examining your selves as of your former life conversation so especially of your carriage the last week and of the manner of your performing the duties of the day and as you should be humbled for your faylings therein so you should resolve with the assistance of Gods grace to be more watchful over your selves for the time to come and to be more careful in sanctifying the Lords Day by a conscionable manner of performing the duties thereof 4 Praying unto God is another duty to be performed by you in secret as well as publickly and privately yea you should double and treble your Prayers on the Lords Day Under the Law we read how the Lord required double Sacrifices on the Sabbath Day for besides the daily Sacrifices two Lambs more were appointed to be offered up on the Sabbath day four in all to shew the holiness of the day And in like manner ought you to double your spiritual sacrifices of Prayer and Praises on the Lords Day earnestly beseeching him for Christs sake to pardon as your sins in general so in special the manifold infirmities and imperfections which have passed from you in the performance of your holy seâ—vices and to enable you by his Spirit to perform them for the time to come with more life and vigor with more fervency and affection Having thus shewed you both the Publick Private and Secret duties of Piety to be performed on the Lords Day Come we now to the Works of Mercy which is another Head of duties which ought to be performed on thatday and therefore to duties of Piety you must adde Works of Mercy on the Sabbath day in a conscionable performance of both which consisteth the true sanctification of the Sabbath And because man consists of two Parts viz. of Soul and Body and both of them are subject to many Maladies therefore the Works of Mercy may be brought to these two Heads 1 Such as concern the Soul 2 Such as concern the Body of your Neighbour I The Works of Mercy which concern the Soul of your Neighbour are these and such like 1 To instruct the ignorant in Points of Doctrine needful and necessary to be known herein Iob expressed his charity as Eliphas testifieth of him Thou hast instructed many viz. in the knowledge of God 2 To draw Sinners to repentance by setting before them as the severity of Gods Justice against all impenitent Sinners so the freeness of his grace and riches of his mercy to all penitenâ— Sinners 3 To comfort such as are comfortless through an apprehension of the number and hainousness of their sins by setting before them the All-sufficiency of Christs Sacrifice and the gracious offers in the Gospel to all who find their sins a burthen to them 4 To exhort and stirre up such as have begun well to hold on patiently and constantly whereunto the Apostle exhorteth us Let us saith he consider one another to provoke unto love and to good works or to whet on to love and good works as the word in the Original properly signifieth 5 To reprove and rebuke such as are scandalous and offensive in their waies Thus Iohn reproved Herod for Herodias his brother Philips wife and for many other evils 6 To resolve the doubtful 7 To strengthen and establish such as are weak in grace These indeed in one respect may be called works of Piety namely as they are instructions directions and consolations gathered out of the holy Scriptures But in another respect they are works of mercy namely as they tend to the good of your neighbours souls In which the poorest that are may be rich in good works II. The works of mercy which concern the body of our neighbour are these and such like 1 Relieving such as are in want The Apostle enjoyning the Corinthians to lay up some thing in store every first day of the week which is the Lords Day implieth that that is a very fit season not only to do such works of mercy which are then offered unto us but also to prepare for other times And surely if every one would every Lords Day set apart something out of his commings in that week for a stock to give to charitable uses much good might be done thereby For as men by this means will have more to give than otherwise they will finde in their hearts to do on the week days So they will give both more