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
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
not ingenit or connate with me I had it not from nature or natural light No it was purely adventitious being in part infused by God and in part acquired by my self I was not made with it but I was taught it Where and how did he learn it not at the feet of Gamaliel not in the Schools of the great Philosophers but in the school of Christ and by the teachings of the Spirit He might say of this what he saith of his Office Gal. 1.1 it was not of man nor by man but of God 1. He attained unto it not by the teachings of man's wisdom but by the teachings of the holy Ghost to allude to that 1 Cor. 2.13 This blessed Spirit set up a supernatural light in him wrought a supernatural work in him gave in divine and supernatural discoveries to him and so he arrived at his Contentment And further he learnt it in a subordinate sense by his own prudent observation Christian experience dayly and constant †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Homil. 15. in C. 4. ad Philip. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Phot. Dicens didici significat hanc rem esse disciplinae exercitationis atque hujus rei habitum longo usu se assecutum Estius exercise all of which when Sanctified and blessed by God do contribute much to the making of the heart quiet in every condition The word notes also the mysteriousness of heavenly Contentation I have learnt it saith the Apostle as a great Secret as a thing that lies out of the Common road and is not so easie to be understood This notion is not so fully reached by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used as it is by another word used in the next verse Every where and in all things I am instructed c. 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render by instructed others by initiated It implies * Initiatus sum Beza Utitur verbo quod rebus Sacris convenit ut significet pio esse ad haec omnia à spiritu sancto sanctificatos consecratos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim est sacris initiari Est igitur Sacra institutio Zanch. I am consecrated to this knowledg of Contentment in all estates Dr. Sibbs Saints-Cordial p. 4. Est propriè initiari mysteriis Erosm Dicit institutus sum ut in sinuet hanc ratio nem vitae velut sacrum mysterium se divinitus edoctum esse Est enim in Graeco verbum à quo mysteria dicuntur Estius Initiatus sum i. e. institutus Non formidavit Apostolus vocem Graecae superstionis ad meliores usus transferre Nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox hinc venit In Glossario 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 initio imbuo Diod. Siculus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grot. Usurpavit hoc verbum omnium pertinentissimé Nam omnino sacra est haec disciplinae Christianae Scientia c. Et institutio illius non est simpliciter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed sacra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Muscul Innuens Apostolus hanc vitae rationem velut grande sacrumque mysterium à Deo divinitus accepisse Velasquez both initiation and also instruction in things sacred and mysterious as is commonly observed Now saith Paul I am instructed both to be full and to suffer hunger as if he had said This indeed is a very mysterious thing yet God hath brought me to the knowledg and practice of it So that Contentment is not a facile or common matter such as is open and obvious to every person but 't is an abstruse hidden secret thing there are mysteries in it which only some few do discern it carries an holy art and skill in it which he that hath learned is one of the greatest Artists in the world Paul had arrived at this Art for he had learned in every c. The observations from the words are four Observations raised Obs 1. Such who are true Disciples of Christ partakers of the true spirit of Christianity they have learned to be Content Obs 2. True Contentment is a divine and supernatural thing 'T is a flower which doth not grow in nature's garden but God plants it in the Soul He only knows and lives it who is taught of God and who learns it by the teaching of the Spirit Some of the †Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seneca de tranquil animi As Austin speake of Seneca upon another account Libertas quae Scribenti affuir viventi defuit See this opened in M. Burroughs of Contentment P. 17. c. Heathen Moralists have spoke much and wrote very well of it but yet they 't is to be feared were great strangers to the practice of it 'T is the sincere Christian only who doth indeed live it There must be a Divine light beamed into the Soul the communication of special grace from Christ the supernatural workings of God's Spirit in the heart or else there can be no true Contentment Obs 3. Christian Contentment hath great mysteries wrapped up in it A contented life is a mysterious life The Apostle speaking of the Doctrine of Godliness saith 't is a great mystery 1 Tim. 3.16 Wee may say the same of the practical part of godliness as it lies in Contentment 't is a great mystery Here is a man that hath very much and yet he is not contented here is another that hath little or nothing and yet he is contented surely there is a mystery in the case Obs 4. Then a man doth truly know and live Contentment when he hath learned in every state and condition therewith to be content Paul's contentment was universal extending to all occurrences of Providence I have learned in every state c. every where and in all things I am instructed c. 'T is not enough in this or that want and cross to be contented but in every thing that befalls us we must be so and then we have indeed learnt this heavenly lesson These are the Doctrinal Truths which the Text presents us with I have named them but shall not fall upon the prosecution of all or any one of them 'T is the Duty it self which I am only to speak unto And concerning that too I am not to lanch out into the General handling of it so as to treat upon the several Heads which are proper to it which work is already done fully and profitably by many of our own Writers I am confined to one Particular about it which will be mainly directive to shew How and by what means this blessed Contentation may be attained The main Question propounded and answered A threefold notion of Contentment 'T is a very important Question which I am to answer this Morning viz. What are all Christians to do that they with Paul may learn in every state to be content For the more distinct answering of which I will consider Contentment in a threefold notion as it
because they being conjoyned do make the Christian Compleat in Godliness he submitting to the Praeceptive in Contentment to the Providential will of God or because Godliness gives the highest motives to contentment and that again reflects a great beauty and lustre upon Godliness but chiefly because Godliness issues out in contentment and causes that blessed frame of heart and because without Godliness there can be no Contentment He that is not a Godly man i. e. a sanctified and gracious man for I shall consider Godliness principally in its habitual notion cannot be a contented man in that sense wherein the Apostle speaks of it in the Text. Many of the old Heathens seemed to go very far in contentment to have a great mastery over passion in all occurrences to be very sedate and calm They notably improved their Reason and consideration if not wholly to suppress Discontent yet however to keep it in so as that Others should not perceive it and many of them through the firmness and greatness of their spirits could and did bear much with great tranquillity of mind for the spirit of a man may bear his infirmity Prov. 18.14 But yet as to true Evangelical Contentment they knew nothing of it for that necessarily requires a divine principle within and a divine and special assistance from above to both of which they were altogether strangers And so it is still with all mere Moral men such as are destitute of Grace and of the Spirit So that as ever you desire to learn in every state to be content you must look to this that ye be renewed and sanctified All motives without let them be never so high all consideration within let it be never so serious will not prevail to the keeping of the heart quiet under crosses unless there be a work of saving grace there The true and only way to be content is to be godly for indeed Contentment is the daughter of Godliness For the better opening of this Direction How Godâ—iness doth further Contentment it will be requisite that we enquire How Godliness or Grace doth produce this effect of Contentation Ans It doth it by these wayes or methods 1. As it rectifies and works in and upon the several Faculties of the Soul For this is necessary to be done in order to Contentment and it being done Contentment cannot but follow upon it Let me make this out particularly 1. Grace rectifies the Vnderstanding which it doth by dispelling its natural darkness and setting up a clear and saving light in it Now this light hath a great influence upon Contentment for the Vnderstanding being thus enlightned Fancy and Imagination do not carry it in the soul as before they did and hereupon the heart is brought to a more quiet temper Our inquietudes of mind are founded in the power and prevalency of Fancy We fancy such and such things to be evill when in truth they are not so at leastwise as God sanctifies them or to be more evil then in truth they are and upon this when those things are laid upon us we fret and vex whereas do but take away this vanity and mistake of fancy Nihil est miserum nisi cum putes Boeth de Consol l. 3. Phil. 3.8 there would be no such great evil in what we suffer Nihil admodum atrox passus es nisi id tu tibi fingis as he of old truly said And again we fancy such and such things to be good yea good in a very high degree and then upon the want of them we are disturbed Whereas if Fancy did not delude us they have but very little good in themselves and as to us in our special circumstances may be none at all and therefore why should we be troubled about them The winds then arising from this point Grace lays them by freeing the person from the power of fond imagination and instead thereof by setting up solid judgment in him so that he shall be able to judge aright of things and not to perplex himself one way or another further than the nature of the thing before him will bear Men generally are unquiet because they are injudicious if sanctifying grace therefore by that heavenly light which it brings into the Understanding shall make them more judicious by doing of this it must also make them more quiet An enlightned head promotes a submissive heart when 't is right counting about worldly things then 't is contentedness No wonder that Paul had learned in every estate to be content he having before learned to count all things but loss for Christ 2. Grace rectifies the Will thus in causing it to comply with and yield unto the Will of God Whenever this supernatural habit is infused into a man there is a melting of his will into God's Will so that there is but one and the same will between them Now by this means it doth the work which I am speaking of for when 't is thus certainly there can be nothing but Contentment What can put the spirit into disorder when 't is come to to this Not as I will but as thou wilt When wind and tide go contrary wayes then the waters are rough and boisterous but when they both go the same way then all is calm and smooth So here when God's will and Ours differ then storms of passion rise but when they agree there 's nothing then but evenness and stilness in the spirit Oh! we are never discontented but 't is from the jarring and clashing of our wills with God's Quod siâ— esse velis nihilque malis As he said Cesset voluntas propria non erit infernum so say I Let but Christians lay aside their own will and rest in the will of God and assuredly there will be no perturbation of mind in them Indeed the duty of universal contentment is unpracticable till it come to this and grace bringing the Creature to it so it works Contentment 3. Grace rectifies the Affections in taking away their inordinacy towards earthly things in keeping of them within their due bounds and limits and so it works Contentment What is it that causes unquietness in us for the most part we may resolve it into the unmortifiedness of some affection or other Lust is the fuel that kindles and feeds this fire that makes us to quarrel and fall out with God because our conditions are so and so Great Vessels must have much water or else they split themselves Where the love is too great to earthly things if much of them be not possest there 's great danger of discontent but where 't is duly bounded a little of these things sufficeth as smaller vessels sail well enough even in shallow waters The pain in the head proceeds from the foulness of the stomach Purge but that and the head hath ease Purge but the heart from its unholy affections and a man hath ease and comfort in every condition That which indangers impatience is the greatness
quoad modum tendâ—nd in objectam 1 Cor. 13.8 Voet. ibid. Love never faileth the same kind of love the same Numerical love that was in gracious Persons on Earth shall be continued in Heaven and receive it's perfection presently after its delivery from the Body of Death There will be a greater change in all our Graces than in our Love A great part of our Life is taken up in the Exercise of those Graces that I may in some respect say dye with us The one half of our Life is or should be spent in Mortification The whole of our time needs the exercise of our Patience Our Life at best is but a Life of Faith much of our sweet Communion with God is fetch'd in by secret Prayer But now in Heaven there shall be no sin to be mortifi'd nothing grievous to be endured Faith shall be swallow'd up in Enjoyment and your Petitions shall be all answer'd So that now Christians set your selves to love God and you shall no way lose your labour Other Graces are but as Physick to the Soul desirable for something else which when obtained they are useless but Love to God is the healthful Constitution of the Soul there 's never any thing of it in any sence useless Most of the Graces of the Spirit do by our Souls as our Friends by our Bodies who accompany them to the Grave and there leave them But now love to God is the alone Grace that is to our Souls the same that a good Conscience our best Friend in both Worlds 4. This Divine Love is so unknown to the World that when they behold the Effects and flames of it in those that love God in an extraordinary manner they are ready to explode it as meer Vanity Folly Madness Ostentation and Hypocrisie When Paul manag'd his Audience more like a Sermon than a Defence Festus cries out upon him as mad (h) Acts 26.24 Yea when Christ himself in love to God and Souls is more hungry after Converts than Food his nearest Relations think him craz'd and the multitude cometh together again Mark 3.20 21 32. so that they could not so much as eat bread and when his Friends heard of it they went out to lay hold on him for they said he is beside himself But were they any other but his carnal and graceless Relations that did this See behold thy Mother and thy Brethren without seek for thee (i) 1 John 3.13 No marvel then that Enemies reproach you Friend forsake you Relations slight you and the World hate you Christ tells us (k) Joh. 15.18 23. if the World hate you ye know that it hated me before it hated you But how can the World hate Christ who in love to it came to dye for it Christ tells his Hearers the true Reason (l) Joh. 5.40 42. I know you this is no groundless surmise nor censorious rashness but I know you that you have not the love of God in you Let what will appear at the top this lies at the bottom And therefore judge I pray you who more phanatick those that hate God when they pretend to love him or those that are counted phrantick for their serious Love to God I shall neither name more nor enlarge further on this first rank of Characters but be brief also in the second The Absolute Properties of Love to God are among many some of them such as these 1. It is the most ingenious of all Graces In poor inconsiderable Loves not worth the mentioning how do persons contrive wayes for the expressing and exciting of Love and there 's no way to prevent it Oh how much more when the Soul loves God there 's nothing meliorates the parts like Grace Divine Love makes the best improvement of Wit Parts Time when a Person loves to pray though he can scarce speak sence to men he can strenuously plead with God a person that loves to meditate though he knows not how to make his thoughts hang together in other things they multiply on his hand with a spiritual and profitable consistency In short to do any thing that may engage the Heart to God what gracious stratagems doth Love abound with That (m) Nieremberg de art Vol. p. 114. as he that beholds his Face in a Glass makes the Face which he sees his very look is the Pensil the Colour the Art so he that loves God sees such a Reflexion of God's love to him that a proud person doth not more please her self in her own fancyed beauty than this gracious Soul is graciously delighted in the mutual dartings of Divine Love Keep from Will-worship and humane Inventions in the things of God especially from imposing upon others your Prudentials of Devotion and then I will commend it to you to try all the Experiments which the Scripture will warrant to encrease the flame of your Divine love 2. Love to God is the most bold strong constant and daring Grace of all the Graces of the Spirit of God (n) Cant. 8.6 Love is strong as Death every one knows what work Death makes in the World It is not the Power of Potentates nor the Reverence of Age nor the usefulness of Grace can prevent its stroke it conquers all So doth love to God Nothing can stand before it what dare not love to God attempt It designs impossibilities viz. Perfection and is restless for the want of it I may in some sence say it would fain have contradictions true viz. to be without the Body while in it the Body's being a clog is so wearisome Love to God not only baffles Satan but through God's gracious condescension it even prevails with God himself that God will deny nothing to the Soul that loves him 3. Love to God is the onely self-emptying and satisfying Grace (o) Nieremb p. 322 c. spaâ—siâ— Love 't is self's egress 't is a kind of Pilgrimage from self he that loves is absent from himself thinks not of himself provides not for himself But oh how great is the gain of renouncing our selves and thereby receiving God and our selves we are as it were dead to our selves and live to God nay more by love we live in God (p) 1 John 4.16 God is love and he that dwelleth in love dwelleth in God and God in him By Faith we live upon God by Obedience we live to God but by Love we live in God It is herein alone that we can give something like a carnal though 't is indeed an highly spiritual answer to Nicodemus his question (q) Joh. 3.4 How can a man be born when he is old can he enter the second time into his mothers Womb and be born We have our Soulâ— immediately from the Father of Spirits by Regeneration we return to God again from whom by Sin we are estranged and by love we live in him in some little resemblance to the Child's living in the Mother's womb what the mother loves the
taken upon me to speak unto the Lord which am but dust and ashes Again O let not the Lord be angry and I will speak (z) Psal 89.7 God is greatly to be feared in the assembly of the Saints and to be had in reverence of all them that are about him Methinks that passage of Christ to his Disciples with the circumstance of time when he spake it just upon the most servile action of his life may for ever keep an awe upon our hearts (a) Joh. 13 12 13. Know ye what I have done unto you Ye call me Master and Lord and ye say well for so I am When God deals most familiarly with us as with friends let us carry it reverently as becomes servants 3. Obedience to the commands of God and to those commands which would never be obeyed but out of love to God (b) 1 Joh. 5.3 For this is the love of God that we keep his commandments and his commandments are not grievous e. g. to obey those commands that are unpleasing and troublesome Those commands that thwart our carnal reason and so part with things present for the hopes of that we never saw 1 Joh. 2.5 nor any man living that told us of them Whoso keepeth his word in him verily is the love of God perfected hereby we know that we are in him Once more hear what Christ saith He that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self unto him Joh. 14.21 23 And again if any man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him 4. Resignation of our selves to God whereby we devote our selves wholly to God to be wholly his (e) quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be every way disposed of as he pleaseth (f) 2 Cor. 5.14 15. The love of Christ constraineth us because we thus judge that if one dyed for all then were all dead And that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them c. This resignation is like that in the conjugal relation it debars so much as treating with any other it as it were proclaims an irreconcileable hatred to any that would partake of any such love God doth not deal with us as with slaves but takes us into that relation which speaks most delight and happiness and we are never more our own than when we are most absolutely his 5. Adhesion and cleaving unto God in every case and in every condition (g) Psal 63.7 8. in the shadow of thy wings will I rejoyce my soul followeth hard after thee Methinks we may say of the law concerning (h) Deut. 22.6 birds what the Apostle saith of the law concerning oxen doth God take care of birds for our sakes no doubt 't is written to instruct us against cruelty but may we not learn a further lesson the bird was safe while on her nest our onely safety is with God Now to cleave to God in all conditions not onely when we fly to him as our onely refuge in our pressures but in our highest prosperity and outward happiness when we have many things to take to whence the world expects happiness this is a fruit of great and humble love this demonstrates an undervaluing of the world and a voluntary choosing of God this is somewhat like heavenly love 6. Tears and sighes through desires and joys when the spiritual love-sick soul would in some such but an unexpressable manner breath out it's sorrows and joys into the bosom of God Lord why thus loving to me and why is my heart no more overcome with divine love those that never receiv'd so much from thee love thee more O I am weary of my want of love O I am weary of my distance from God! O I am weary of my unspiritual frame we that are in this tabernacle do groan being burdened not for that we would be uncloathed but cloathed upon that mortality might be swallowed up of life i Here when the heart is ready to dye away through excess of love 2 Cor 5.4 't is passionately complaining of defects Dear Lord what shall I say what shall I do what shall I render O for more endearing communications of Divine love O for more answerable returns of love to God! Thus much of effects as to God The onely effect I shall name as to us is a seeking of heaven and things above with contempt of the world and all worldly excellencies One that loves God thinks he can never do enough in heavenly employments A person that abounds in love to God is too apt to neglect secondary duties which are in their places necessary they are apt to justle out one duty with another e.g. those duties wherein they have most sensible communion with God bear down lesser duties before them whereas could we keep within Scripture-bounds and mind every duty according to it's moment then this is an excellent effect of divine love e. g. to be afraid of worldly enjoyments lest they should steal the heart from God yet at the same time not to dare to omit any worldly duty lest I should prove partial in the work of Christianity To make conscience of the least duties because no sin is little but to be proportionably careful of the greatest duties lest I should prove an hypocrite such a carriage is an excellent effect of divine love this is fruit that none who are not planted near the tree of life can bear Mutual effects are these and such like as these 1. Vnion with God Union is the foundation of communion and communion is the exercise of union The Spirit of God is the immediate efficient cause of this union and faith is the internal instrument on our part but love is the internal instrument both on God's part and ours (k) Eph. 3.17 Christ dwells in our hearts by faith we being rooted and grounded in love This union is most immediately with Christ and through him with the Father and Holy Ghost It is an amazing and comfortable truth that our union with Christ does much resemble the personal union of the two natures in Christ I grant 't is unlike it in more considerations because of the transcendency of the mystery but yet there 's some resemblance e. g. the Humane Nature in Christ is destitute of it's subsistence and personality by it's union with and it's assumption to the divine so the gracious soul hath no kind of denomination but what it hath from its union with Christ It 's gracious being is bound up in its union with Christ Other men can live without Christ but so cannot the gracious soul Again in Christ there 's a communication of properties that is thâ—t which
particular instances wherein we shew love to our selves It shall suffice therefore that we speak of such things as are inducive of many more We shall reduce them to these Four heads 1. Our thoughts of and the judgment we pass upon our selves 2. Our speeches concerning our selves 3. Our desires after that which is good for our selves 4. Our Actual endeavours that it may be well with us 1. Let us consider what thoughts we have of and what judgments we pass upon our selves We do not ordinarily nor ought we at any time to censure our selves with too much rigour and severity We are indeed required 1 Cor. 11.31 again and again to judge our selves and it is our duty to do it strictly and severely yet we ought not without cause Luk. 6.41 42. to judge or condemn our Selves for any thing nor are we very forward so to do Our love to our neighbour should be exercised in this matter if he doth or speaketh any thing that is (n) De sactis mediis quae possunt bono vel malo animo fieri temeratiâ—m est judicaâ—e maximè ut condemâ—emus August 1 Cor. 13.5 Heb. 4.13 1 Cor. 2.11 capable of a double sence and interpretation let us take it as done or spoken in the best sense it is capable of unless the contrary doth manifestly appear by some very convincing circumstances for it is the property of Charity to think no evil We may be much more bold to judge our selves than others we are privy to our own principles from whence our words and actions flow and to our own intentions in all we speak or do But the case is otherwise when we take upon us to judge others their principles and intentions are known only to themselves until they some way or other declare them the heart being the hidden Man is known only to God before whom all things are naked and open and to a mans self What man knoweth the things of a man save the spirit of man which is in him Moreover inordinate self-love hath often too great an influence on the judgment we pass upon our selves and the corruption of our wills and affections on the judgment we pass upon other men that we seldom judge aright As he that hath the jaundise be the object never so white judgeth it yellow his eye being ill disposed so the eye of the mind being affected with the corruption of the heart puts another colour upon that which is most candidly spoken or done Were our hearts principled with true love to others we should be as cautious about the judgment which we pass on them as about that we pass upon our selves and there is great reason we should be more from the 〈◊〉 mentioned considerations 2. We shew our love to our selves in and by our speeches concerning our selves and it is our duty so to do As we ought not to pass too severe a judgment on our selves in our own minds so we may not speak that which is false of our selves and it is seldom known that any mans tongue falls foul upon himself Yea our love to our selves is and ought to be such as not to suffer our tongue to blab and send abroad all the evil we certainly know by our selves It is our duty then in the same matter to shew our love to others Our tongue which is apt to speak the best of our selves should not frame it self to speak the worst we can of our Brethren The Apostle chargeth Titus Titus 3.2 to put Christians in mind of this among other duties to speak evil of no man There are several ways and degrees of evil speaking 1. The first and most notorious is when men are spoken against as evil doers for doing that which is their duty to do When they are condemned for that for which they ought to be commended Thus was Jeremiah dealt with in his time when he faithfully declared the mind of God to the people Jer. 18.18 Come say they and let us smite him with the tongue The same lot had John from Diotrephes who prated against him with Malicious words because he had wrote to have the brethren received a work of Christian love and Charity which he had no heart unto To speak evil of others for that which is their duty is a common thing among men and too ordinary among some professors If they be told of a truth or exhorted to a duty that doth not agree with their private opinion and Comport with their carnal interest how do their hearts rise and their mouths begin to open against such as declare it to them We may well conceive that the Apostle Paul observed some such thing in his days when we find him beseeching Christians to suffer the word of exhortation Heb. 13.22 1 Pet. 2.1 and the Apostle Peter also by his charging them in hearing to lay aside all malice and all guile and hypocrisies and envies and evil-speakings 2. A second way of evil speaking and a great sin against love and Charity is when men raise up false reports of others or set them forward when others have maliciously raised them To offend in this kind is a great breach of a Christians good behaviour as the Apostle intimates Titus 2.3 when he saith That they be in behaviour as becometh Holiness (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not false accusers It doth not at all become the profession of a Christian whose master is the God of truth to speak that which is false of any man whatsoever And therefore these false accusers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a name which is usually given to the father of lies Joh. 8.44 3. There may be evil speaking in speaking of such evils as others are really guilty of as 1. First when a man doth industriously (p) Facilius est unicuique nostrum aliena curiose inquirere quam propria nostra inspicere search out such things as are evil in others for this very purpose that he may have something to say against them Of this David complains Psal 64. ver 6. They search out iniquities they accomplish a diligent search It is a sign that Malice boils up to a great height in mens hearts when they are so active to find matter against their neighbours Love would rather (q) Qui bene vult vitam peragere neque videre multa neque audire studear Just Martyr De vita Christ ad Zenam Ep. Luke 11.53 not seen or hear of others failings or if it doth and must busieth it self in healing and reforming them to it's power 2. They also are Guilty and more guilty of evil speaking than the former who endeavour to bring others into sin rather than they will want matter against them Thus the malicious Pharisees did their utmost to cause Christ himself had it been possible to offend urging him vehemently and provoking him to speak of many things seeking to catch something out of his mouth that they
might accuse him 3. A man may be guilty of evil speaking and offend against the law of love when he makes a fault greater than it is when he represents a mole-hill as big as a mountain (r) Vix centesimus reperietur qui aliorum famae ità clementer paâ—eat ut S bi cup at etiam in manifeâ—tis vitiis ignosci Calvinus in Deut 5.10 thinking that he can never aggravate anothers fault too much You may have seen how Boys by continual blowing with a reed in their nutshels have raised a little bubble to the bigness of a small globe which yet was but a drop of water stuft with a vapour even so do some men blow up others faults till they seem very great but if you examine them you will find that that which made them so was only this that they were filled up with the others malice Some may think themselves excusable in this as if they (Å¿) Obtrectario zeli ac Severitatis praetextu saepe laâ—daâ—ur H nc sit ut sanctis qâ—oque se iasinâ—et hoe vi ium atque obrepat virtutis nomine Calvinus shewed thereby their zeal against sin but let them look more narrowly into themselves and possibly they may find more malice than true zeal lying in the bottom 4. We may offend in speaking of the faults of others if we be not duly affected in speaking of them It is too (t) Equidem permul os novi qui propter conscientiae animorâ—m impuriâ—arem pâ—oximorâ—m delectis gaudeâ— Jest Mart. de viâ— Christ common a thing to speak of others sins in mirth and with some kind of rejoycing as if we were tickled with it all such rejoycing is evil If Christ should step into your company as †Luke 24. â—7 1 Co. 5 2. he did into the disciples while they were walking sadly one with another and say unto you while you are speaking of other mens sins to make your selves merry What manner of communication have you here Could you approve your selves to him in this matter It was a fault among some of the Corinthians that when they heard of the great sin of the incestuous person they were pussed up when they should have rather mourned 5. A man may be guilty of evil speaking when he speaks of others faults if his end be not good as when he doth it to please anothers humour or satisfie his own (u) Observamus p oximoâ—um peccaâ—a non ut lugeamus â—ed ut exprobâ—emus non ut cuâ—emuâ— sed ut perculiamus Nazâ—anz or to lay the person spoken of open to contempt or the like Our end in speaking of others faults if it be not the reforming of the persons themselves nor the securing and safe-guarding others from being hurt by them or ensnared in them is not like to be good 3. The third thing by which we shew our love to our selves is by our desires which are alwaies after something that is good or conceiv'd to be good for us Every man wisheth himself well Should we go through the congregation and ask every man severally what he would have every ones desire would be after something that is good or thought to be so (w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Then this is that by which we should manifest our love to others even by desiring their good in all things as our own that all things temporal and spiritual may prosper and succeed well with them as with our selves to the glory of God and their eternal happiness That they may thrive in their estates bodies souls as well as we in ours Mat. 5.44 Thus it ought to be with us even in reference to such as do not bear the same good will to us It is (x) Qu s pâ—o iniâ—â— ici suis ista quae Deuâ— jussiâ— non dico voâ—is sed verbis saltem agere dignetur Aâ—t etiam siquâ—s se cogit ut faciaâ— facit tamen ore non mente Salvian de gub dei lib. 3. Luke 23.31 Act. 7.60 our Lords Command that we should pray for them that despitefully use us and persecute us And herein he has left us an excellent example When his enemies were about that black piece of work busying themselves in taking away his life some piercing him others blaspheming him he breathes out this request for them Father forgive them for they know not what they do The like copy is set before us in Stephen the Protomartyr while his adversaries were throwing stones thick about his ears he kneeled down and prayed for them Lord lay not this sin to their charge How contrary is the spirit of (y) In omni animo â—m iudâ—gnantium moâ—u voâ—s maliâ— pro aâ—mi utimâ—r unde unuâ—quiqâ—e evidenâ—â—sli â—è probaâ— quicq od sieâ—i adversariis suis op tat totum le saceâ—e velle si possit Salvian de Gubernaâ— Dei liâ— 3. Act. 26.29 many that profess Christianity to the spirit that appeared in Christ and the primitive Christians who upon every provocation can be ready to desire the utmost evil to such as do offend them Were not the Jews Pauls greatest enemies wherever he came Who so cruel to him as his own Countrymen Yet see what desires were in his heart for them Brethren my hearts desire and prayer to God for Israel is that they might be saved So when he stood at the Bar before a heathen judge surrounded with many enemies what are his wishes for them He desires that they might all participate in the good he enjoyed but not in the evil he endured I would to God that not only thou but also all that hear me this day were both almost and altogether such as I am except these bonds 4. Our love to our selves doth appear by our endeavours we do not content our selves with wishings and wouldings but we do actually and industriously endeavour that it may be well with us If a man be hungry and his stomach calls for meat or if he be pinched with cold and his back calls for cloathing his hand is ready in all good ways to procure it and so it is in all things else By this therefore ought we to manifest our love to others even by our (z) Habuit Christus in coâ—de câ—â— itatem quam nobis oper eâ—h buit ut exhiâ—itionis forâ—a nos ad diligendum instrueret Lombardus l. 3. dist 17. endeavours in our capacity and according to our ability to do them good supplying their wants spiritual and bodily God hath disposed men into several ranks He hath set some to move in a higher some in a lower Orb He hath dispenced his talents to some more to some fewer They that are in a higher place and have More talents may and ought to do More than others They that stand in a lower place and have fewer talents may and ought to do Something for the good of others Every man as he hath received the gift in what kind or degree soever it be
8.36 All they that hate me Love death i. e. in its Causes Oh! how cursed are such as cry up the world and cry down Christ 10. Lastly this Case as before stated is a good Key to open some dark and hard sayings in Scripture As that Mat. 19.24 It is easier for a camel to go thorow an eye of a needle than for a rich man to enter into the Kingdom of God Which is a proverbial speech denoting how difficult a thing it is for any rich man but how impossible it is for him that has a predominant love to his riches and so confidence in them to enter into the Kingdom of God as Mark 10.24 2. But to close up this discourse with a few Practick Improvements and Vses Practick Uses 1. This Case as before stated serves for the Conviction and Condemnation of such who profess love to God and yet love the world more than God Our Apostle saith Love not the world and yet what do these love but the world where is the Love which these owe to God And what hopes can such have of God's Love to them Alas how poor and narrow is the love of most Professors to God If they have some good liking to him yet how far short do they come of fervent love to him perhaps their Light and Profession is broad but O! how narrow is their Love to Christ And do not such as want love for Christ fall under the most dreadful curse that ever was even an Anathema Maranatha 1 Cor. 16.22 which was the formule of the highest Excommunication among the Jews mentioned in Enoch's prophesie Jud. 14. and imports a binding over to the great day of Judgment at the coming of our Lord. And Oh! how soon will Christ meet such in a way of Judgment who will not now meet him in a way of love Alas what an hungry paradise have they whose love feeds not on Christ but the things of time Is there not a sting in every creature our love dotes on O! what abundance of Ingratitude and Injustice lies wrapped up in this Love to the world Can there be greater ingratitude than this to spend our choicest love on love-tokens conferred on us by God to wind up our hearts to the love of himself Is it not also the greatest Injustice to give that measure of Affection to the creature which is due to none but the creator Having so fair an opportunity I cannot but enter this solemn Protestation against all such as under a Profession of Love to God concele an adulterous Affection to this world O! think how soon this world will hugg you to death in its arms if your hearts attend to its bewitching charms Alas why should sick dreams run away with your hearts What are all those things your hearts lust after but the Scum Froth Dross and Refuse of the Creation Ah poor fools why are your hearts so much bewitched with the night-visions whorish Idols or Cursed nothings of time Remember how dear you pay for your Beloved Idols how much they are salted with the curse of God 2. Here is matter of doleful Lamentation that in days of so much Light and Profession of love to God Men should so much abuse themselves and the world by over loving of it O that painted shadows and dirty clay should run a way with our love is it not a deplorable case that the golden pleasures of this Idol world should find so much room in our hearts yea what matter of humiliation is this that professors of Love to God should lavish away so much time study care and affection on this perishing world Would it not make any serious heart to bleed when it considers how much the professors of this age are conformable to the fashions humors and lusts of this world O! what an abominable thing is it that professors should fall down and worship this great Idol the world that the sons of God should commit folly with this old Whore which the sons of men have lusted after so many thousand years alas what chains and fetters are there in the world's blandishments what real miseries in all her seeming felicities what do all her allurements serve for but to hide Satan's baits who are they that are most in love with the world but those that least know it Alas how little can this world add to or take from out happiness what hath this world to feed our Love but smoak and wind 3. Here is also a word of caution for professors to take heed how they make Religion and the concerns thereof subservient to worldly interest O! what a curse and plague is this to make the highest excellence subserve the vilest lusts and yet how common is it I tremble to think how far many professors will be found guilty hereof at the last day 4. But that which I mostly design as the close of this Discourse is some few words of Exhortation and Direction unto Christians 1 To labour after an holy contempt of this dirty soul-polluting world O! what an essential obligation do we all lye under to contemn the Grandeur and sun-burnt glory of this fading world What is there in this world you can call yours can you be content to have your Heaven made of such base mettal as mire and clay O what a transient thing is all the glory of this perishing world consider the argument which our Apostle useth in the words following our text 1 John 2.17 and the world i. e. all the splendor pomp beauty pleasures and grandeur of the world passeth away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a scene whereon men acted their parts and then passed away as 1 Cor. 7.31 alas were the world guilty of no other defect but this that it passeth away what a strong argument is this for the contempt thereof again remember this world is but your prison and place of pilgrimage and oh how scornful and disdainful is the pilgrims eye with how much scorn doth he behold other Countries and ought not Christians with a more generous disdain cry out fie fie this dirty world is not like my celestial Canaan Alas what have we here to rejoyce in but fetters and chains how soon doth the fashion of this world pass away 1 Cor. 7.31 i. e. the pageant or scene of worldly glory 2 As for you who are rich in this world consider seriously the exhortation of Paul 1 Tim. 6.17 18 19. where having closed his Epistle he has this Divine Inspiration injected by the Spirit Charge them that are rich in this world that they he not high-minded nor trust in uncertain tiches but in the living God who giveth us richly all things to enjoy That they do good that they be rich in good works c. There were many rich Merchants at Ephesus where Timothy was who needed this exhortation as I think many among us 3 Here is a more particular word for Merchants Tradesmen and all such as are much engaged in the affairs of
green-headed Saints and thou a gray-headed Sinner Julius Caesar as Suetonius reports reading that Alexander had conquered the world in his youthful age profest his shame that he who was so much older than Alexander should come so far behind him in obtaining victorious glory This fired Caesar with noble Emulation to exceed him Envy is ever bad but Emulation may be holy Envy is a trouble for another's Eminency but Emulation is a troubling of our selves for not ariving to another's commendable excellency 4. In this thy day of working and in thy working thou art but a slow worker Thou hast a great journey and art a slow sluggish passenger Thou hast a load of Corruption that presseth thee down Thou Sailest against the tide of corrupt nature Thou hast an encumbring body of death that will hinder thee from doing even what thou art a doing a long garment that hindreth and hampereth thee when thou endeavourest to be speediest in thy course for Heaven The flesh lusteth against the Spirit so that thou canst not do the thing that thou wouldst There are many Thieves in thy Candle of time which daily wast it Sleeping Eating Drinking Visiting being visited and a great many other worldly avocations imployments injoyments that must be regarded together vvith thy Soul These are as so many places at vvhich vve must call in as vve are in our journey and the dispatching of every errand in every one of these places vvill take us up much time Hard it is for our hearts to be preserved from too deep en ingagement in them the world more frequently bewitching from God than admonishing us of God too often proving as birdlime to the vvings of our affections to hinder their slight Heaven-vvard And many also are the retarding discouragements that all the people of God must meet vvith all in their course to Heaven As they have the tide of nature against them so they have the vvind of opposition from men and devils against them Earliness and eagerness in the waies of God are the two things principally opposed by the god and men of this world 'T is the galloping passenger at whom the dogs of the town most bark and whom they most pursue All that travel Heavenward have the wind in their faces though the happiness of their journey's end infinitely more than countervails for the greatest both industry and opposition 5. The longer thou delayest thy working in this day the harder it will be for thee to begin Sin is as deceitful to detain as 't is to draw Every moment thou delayest to leave it it tyeth a knot on the cord wherewith it holdeth thee making thereby thy freedom from it the more difficult Lust and delay know no measure and delay knows no measure because lust knows none The further you go on the harder it is and the more unwilling will you be to go back The deeper the engagement the more difficult is the retreat By delay sin is the more strengthened the Devil the more emboldened and God the more provoked That which in thee to day is Regardlesness tomorrow may be Unwillingness and the next day Obstinateness Dum consuetudini non resistitur sit necessitas Custom in sin will at length turn into necessity of sinning Venenata non patiuntur inducias Antidotes against poisons must not be delay'd The longer a bad Tenant forbears payment of his Rent the harder it will be for him te get it up A nail driven into wood is with more difficulty drawn out when it is driven up to the head than when with a few blows it is weakly fastned The longer the wood lieth soaking in the water with the greater difficulty doth it burn The longer Satan's possession hath been the more difficult will his ejection be Every delay makes thy return to God look more like to an impossibility Goliah must be smitten in the forehead and Satan opposed betimes Old age is aetas indisciplinabilis an indisciplinable age Childhood is the age of Learning Old age is the time wherein men desire more to teach than be taught 6. As to thy working in this day the sooner thou beginnest and the faster thou workest in this day of Grace the sweeter will thy sleep be in the evening when thy day is consummate After thou viewest thy early and thy earnest working for God in the end of thy life thou wilt have a Sabbath in thy thoughts None ever repented them either of early beginnings or constant proceedings in the ways of holiness It was an humbling to Paul that Christ appeared last of all to him 1. Cor. 15. and that Andronicus and Junia were in Christ before him that they were his Seniors in the faith Rom. 16.7 How sweet is it in age to feed upon the comforts of a well spent youth and manhood Never put that off to the last that cannot be done too soon Early beginnings in Godliness make an easy death-bed And acquaintance with God betimes makes thee the more confident to go to him God will never forget thee in the end who remembrest him in the beginning of thy life Should you at length look Heavenward yet how will it grieve you that you did not make a more early beginning The better thou art when thou dyest the more it will trouble thee thou wert holy so late Early Holiness spareth abundance of death-bed trouble That man who puts off his repentance to his end dies at the best with little comfort Incertus moritur qui in fine paenitet If he should repent at last yet he dies uncertainly as to future happiness He rarely knows whither he is going 'T is comfortable for a man to be able to say to God when he dies as one did Paenitentiam egi quando peccare potui Lord thou knowest I then repented of Sin when I had strength and time and ability and opportunities to sin Thus I have shewn you the strength and the force of the first Argument whereby the Apostle engageth us to a present improvement of the season of Grace as 't is for its fitness for working the Time the Day 2. Briefly now in the second place to shew you the force of the second Argument Sect. 14 taken from the Advantageousness of improving the present season of Grace to the Worker and improver of it it being here called 1. The time of acceptation 2. The day of Salvation The first shews the freeness The second the fulness The first shews how cheap the commodity is that we get by working and the second how rich it is The First shews how costless it is the second how costly it is Both contained in this golden expression the accepted time and the day of Salvation 1. It is the accepted time that is the time of God's free Grace and good will in accepting of sinners not so much the accepting of time as the accepting of sinners in such a time This expression of God's free good-will in accepting sinners in the season of Grace doth notably
Earth as among the Indians or Abyssines But our business is to see what knowledge we our selves considering our condition dismissing others in differing circumstances are to labour after in obedience to God's command and for our more holy and comfortable walking with God and carrying on the affairs of our Salvation And therefore though my text lead me directly enough to the former yet I shall confine my self to the latter making it my business rather to press men to labour after much knowledge than trouble my self or others with unedifying distinctions about or uncertain catalogues of fundamentals or truths absolutely needful to be known which I suppose few in the World be so Magisterial as Peremptorily to define And for my part if I could certainly determine which those truths are I should take heed to whom I told them least I should encourage men slothful enough of themselves to rest satisfied in a lesser measure of Spiritual knowledg when a greater might be gotten 3. These things premised I come to answer the case in some propositions of which the first shall be this Prop. 1. That supposing it were certainly defined how much knowledge and the knowledge of what truths were sufficient to Salvation Yet no man that is in a capacity of getting more knowledge ought to acquiesce in just so much Luk. 12.48 To whomsoever much is given of him shall much be required For the more full understanding of this proposition take these following rules Rule 1. By how much the better means men have for the getting of knowledge so much the more they ought to know There is more knowledge required in them that have more means than in them that have less Every servant's improvement is to be according to his talent and the gain of one is not sufficient for him that hath received five nor the gain of five for him that hath received ten According to the means men have so their duty is to be judged of and their accounts will be expected I suppose it can scarce be doubted but that 1. They that live under the Gospel since Christ's coming in the flesh ought to abound more in Spiritual knowledge than they that lived before his coming and that for this very reason because the means of knowledge have been greater since his coming than before it not only as to the extensiveness of them in the publication of the truth in those places where it was not heard before but as to the efficacy of the means themselves and the more clear revelation of the will of God in some things which were formerly but less clearly revealed The pouring out of the Spirit was not only for the further spreading of the truth but for the more plain and full manifestation of it The great mysteries of Religion which under the Old Testament dispensation were more obscure as being wrapt up in types and figures which were though a shadowing of them out yet a kind of covering to them are now under the Gospel more clearly set forth without those veils in their native lustre and brightness What was then future is now come to pass What then was Prophecy is now become History So that there being as to the means more advantages for our knowledge than there was for theirs who lived in those ages we are engaged to labour after more And excepting Prophecies and immediate Revelations I see no reason why vulgar Saints may not now know more than Patriarchs did then And if they may I dare say they should 2. They that live in the Reformed World in this age of Light should abound more in knowledge than they that lived before the Reformation in the darkness of Popery A little knowledge might have gone further then than a great deal more now The means of knowledge are now much greater than 3 or 4 hundred years ago they were There is not only more humane learning abroad in the World than then there was but the Original Languages in which the Scriptures were written are better known The Word is more soundly and powerfully preached Controversies in Religion are more throughly discussed more good books are written more cases stated more errors detected and in a word many truths which though always to be found in Scripture yet were almost lost in the World in the Ignorance of those ages are anew discovered 3. They who live under better means of Instruction now should ordinarily be more knowing than such as have not the like means They that have the word preached to them more plainly powerfully frequently should know more than they who sit under an idle ignorant Ministry They that may hear a Sermon every day if they will than they that can scarce hear one Sermon in many months And so should they likewise who live in Religious Families where God is daily worshipped Children and Servants daily instructed know more than they who live under profane or ignorant Masters or Parents Rule 2 They that have more time for the gaining of knowledge are concern'd to know more than they that have less time Not only by how much the longer men enjoy such means the more they should know and more than such as have lived a less season under them Upon which account the Apostle blames the Hebrews Ch. 5.12 because when for the time they ought to be Teachers they had need that one should again teach them which were the first Principles of the Oracles of God And 2 Tim. 3.7 He speaks of some that were ever learning and never able to come to the knowledge of the truth But likewise by how much more leisure men have for studying the Scriptures and attending on the means of Grace while they do enjoy them so much the more proportionably they should know They that have plentiful Estates easie employments few avocations may and therefore ought to seek after a greater measure of knowledge than they who by reason of more burdensome callings a lower condition in the World and the necessity of providing for themselves and their Families are not in a capacity of spending so much time in attending on those means whereby a greater proportion of knowledge might be gained They that have their time lying on their hands and know not how to fill it up but with enquiring after News and Fashions studying Pleasures and diversions how much knowledge might they arrive unto if they spent but half that time in studying the truth and enquiring after the things of God Rule 3. By how much the better capacities men have for the receiving of knowledge so much the more caeteris paribus they are to know They that have riper parts quicker apprehensions stronger memories a deeper reach should know more than they that are naturally more weak and less capable of learning Although I suppose there be none that have the use of their reason but they are capable of understanding so much of the things of God as is absolutely needful to Salvation and may be
your selves not that every professor of the Gospel is to be a publick Preacher of the Gospel Private persons are not to invade an office to which God never called them but yet private Christians may be a kind of private teachers they may read the Scriptures in their houses who yet may not take upon them to explain it in the publick they may catechize and as Abraham Gen. 18.19 teach their Children and their housholds to know the way of the Lord who yet are not to instruct congregations they may exhort one another and admonish one another and teach one another in Godly discourse and conference communicating each others experiences and solving each others doubts who yet are not to usurp a work into their hands for which Christ hath appointed a particular Office in his Church 9. Be sure to practice what you know and live up to what you have learned Doing duty is the way to gain knowledg Ordinarily the more holy you are the more really wise you are or are like to be The better your hearts are the clearer your heads will be as to the knowledg of those Spiritual things you are most concerned to know You will most easily learn to know what you love most to do Though the receiving the truths of God be the immediate office of the understanding yet the affections where they are right Cupiditas hostis intelliâ—â—â—ae will help the understanding in its work The purifying of the heart will rid it of those lusts which are wont to steam and vapour up into the head and darken the eyes oâ— the mind and hinder it from a right receiving of Spiritual truths Where sanctification is promoted in heart and life knowledg will certainly be increased too They that exercise themselves unto Godlyness and thereby shew their love to God's Law shall not want for the knowledg of it They that love his wayes shall not want for a guide The secret of the Lord is with them that fear him and he will teach them his covenant Psal 25.9 If any Man do his will he shall know of the doctrine whether it be of God c. John 1.17 Vse 1. This doctrine informs us 1. How miserable they are that are without knowlede poor ignorant blind sinners that know nothing of God and Christ and the mysteries of the Gospel and the way of duty but especially they that enjoy the means of knowledg and are in a capacity of obtaining it Woe be to them that are ignorant in an Age of knowledg blind in a land of light see so little even in a valley of vision that are ignorant in England ignorant in London that are ignorant because they will be ignorant are in the dark because they love darkness We may even wonder at many what shift they make to maintain their ignorance when so much knowledg is abroad but that they draw the curtains and close their eyes and wink away the light and instead of looking for saving knowledg they hope to be excused by their ignorance What though such as are under an invincible ignorance of revealed truths may not be damned for not believing what they have not heard or for not doing what they have not known they are miserable enough in not knowing what might save them as well as in their not practising the little they do know which though it be not sufficient to make them happy yet is sufficient to make them inexcusable And what is this to those that are so deeply ignorant under the means of knowledge who is there among us but might come to know so much as is needful to his Salvation who is there but might hear good Ministers or hath some good Relations or might converse with some good people or read some good book Who is there but hath or may have a Bible and a Catechism and so long as Men have the Bible in their hands they can never be excused if they perish in their ignorance So long as Christ is the Prophet of his Church and promiseth his Spirit to them that ask him and offereth so freely to instruct them the case of those that are among and converse with God's people and yet remain ignorant must needs be desperate Is it so great a matter to hear the word to read the Scriptures and to pray to God for an understanding of them who will pity a man that perisheth for thirst and yet sits by a fountain or that starves for hunger and yet may come every day to a full granary 2. How foolish are they that cry down knowledg and consequently cry up ignorance Make that the mother of devotion which is indeed the Parent of irreligion as if they were like to do most who know least as if they were the best servants who were least acquainted with their Master's will or might be wise to Salvation and yet ignorant of the truth Others there are too who under the name of Head-knowledg do upon the matter cry down all knowledg at least vvhich themselves have not reached and care not for seeking after Because some men have only a notional knowledg floating in their heads these persons are ready to condemn all knowledg under that notion They have got a fine word by the end and are resolved to make much of it A form of speech they have taken up as a way of excusing their own sloth and ignorance by declaiming against those that are better taught Heart-knowledg without Head-knowledg is nonsence in divinity as well as reason it is but fire without light and so at the best but that which the Apostle ascribes to the Jews Rom. 10.2 A zeal of God but not according to knowledg 3. How wicked are they how great is their sin that keep others from knowledg Some there be that would perswade men from labouring after it tell them private persons need not be so knowing they may be saved with less learning and less teaching a little knowledg will carry them to Heaven if they do but live honestly and do their duty And is it possible for a man to live honestly without knowledg or do his duty without understanding his duty I add to believe as he should without knowing what to believe can you be religious by instinct or do the will of God by guess though you never inquire after it why do they not as well tell men that they may be rich enough if they do but keep to their shops and sell their goods though they do not understand their trade or that they may maintain their health if they do but eat and drink though they cannot distinguish between meat and poyson others there be who if they cannot perswade men against knowledg vvill do their best to hinder them from the means of obtaining it Such are the Popish Clergy that keep the people from reading the Scriptures vvould have God's revealed will kept secret or known to none but themselves who never intend to do it at least no more of
holy of the Lord twice in this 13. verse and this not in reference only to the seventh day but in reference to the first day of the week which this Evangelical Prophet had then by divine revelation in his eye How much more doth it concern us who are reserved to this glorious Administration under the Gospel to own the Divine right of the Evangelical Sabbath Surely it is the voice of the glorious Trinity that calls it my holy day God the Father by Creation God the Son by Redemption and God the Holy Ghost by Sanctification sending down a rich and plentiful effusion of Gifts and Graces upon the Apostles for the enabling them to go forth and convert the Gentiles by the preaching of the Gospel To deny God his own right is Sacriledge and Atheism We learn from hence that we must give God the whole Entire day my day saith God a few hours or the forenoon vvill not serve Gods turn but he challengeth the whole time as his own peculiar There is a great dispute amongst Divines when the Sabbath begins and when it ends the text determineth the controversie saith God all is mine The vvhole 24 hours is Sabbath look how many hours vve reckon to our days so many hours vve must reckon to Gods days also if vve vvill be ingenuous Obj. But vvho is able to spend the vvhole 24 hours in religious duties without any intermission Answ None neither is it required for neither do we our selves on our days spend the whole 24 hours in the imployments of our particular places and callings but vve allow our selves a sleeping time and a time for preparing our food and a time for eating and drinking and other refreshments of nature both for our selves and our relations and so doth God also provided always 1. That vve be not overlavish and prodigal in our indulgences to the flesh and the concernments of the outward man that vve exceed not our limits of Christian sobriety and moderation 2. Provided that we do not those things with common spirits we must eat and drink and sleep as part of the Sabbath-work with heavenly minds and Sabbath affections The occasional Sabbaths amongst the Jews gave them a greater latitude no more time of those days being counted holy than was spent in the publique service of the day which continued but from nine of the clock in the morning when the morning sacrifice was to be offered and ended at three of the clock in the afternoon at evening sacrifice But the weekly Sabbath was holy in the whole extent of it not indeed by constitution but by institution and consecration God blessed the Sabbath day and hallowed it i. e. set it apart for divine and holy uses of which more infra In our sanctifying of the Sabbath Rule or Note we must have an equal respect to the negative prohibition as to the affirmative injunction i. e. to what is forbidden as well as what is commanded è contra And this is a rule which holds in the exposition of all the Commandments of the Law and of the Gospel Cease to do evil and learn to do good The negative and affirmative precept have such a mutual relation one to another that one doth infer the other and take away one and you destroy the other It is impossible to do what is commanded without due care of avoiding what is prohibited neither can that man rationally pretend to keep the Sabbath that lieth a bed all day because he doth not work not he that followeth his servile labour because possibly he may perform some religious duties What God hath joined together let no man put asunder Carnal sports and pleasures are as great a profanation of the Sabbath as the most servile labour and drudgery in the world Dicing and carding do as much violate the Law of the Sabbath as digging and carting playing as much as ploughing dancing and morrice-games as much as working in the smiths-forge Bowling and shooting as well as hewing of wood and drawing of water The reasons are clear for 1. Sports and pleasures are as expresly forbidden as bodily labour in our ordinary vocation for he that said thou shalt do no manner of work said also thou shalt not find thine own pleasures c. 2. Sports and pleasures are as inconsistent with a Sabbath frame of spirit as the grossest labour in our calling yea I 'le undertake that a man in his particular calling may more easily get good thoughts of God and of eternal life c. than a person that is drench't and immers't in vain delights and sports In such cases men are usually so intent upon their sports and pastimes that it is not easie to edge in a good serious thought in the midst of sensual delights Tota in toto tota in quâliâ—et parte A man in his carnal pleasures is like the soul in the body All in all and all in every part of their pleasing vanities pleasures do fox and intoxicate the brain when as labour is apt to make them serious and considerate 3. Reason Pleasures are as great diversions from the duty of a Sabbath as labours It is conceived Adam should have had a Sabbath in Paradise had he persisted in innocence why not because his dressing of the garden would have wearied him for weariness is the fruit of sin but his dressing of the garden would have been a diversion from attending his Creator in the Ordinances of a Sabbath 4. Carnal pleasures leave a defilement on the spirits and so do totally unfit the soul for communion with God That Character lovers of pleasures more than lovers of God how fully doth it agree to such kind of profaners of the Sabbath Pleasures draw off the mind from God and justly cause God to withdraw from the soul how totally doth this indispose to Sabbath work In heaven they cease not day and night saying holy holy holy c. Oh Christians never think of reconciling carnal pleasure and Communion with God together it is impossible 7th Obs Not speaking thine own words The Sabbath is polluted by words as well as by works Christ will judge men in the great day for their words and by them will he either justifie thee for sanctifying the Sabbath or condemn thee for profaning of it I am afraid it is the great controversie God hath with this nation not only profane but even professors are all guilty of not sanctifying the name and Day of God in their talk and discourses upon the Sabbath Day If Jesus Christ should join himself to our Tables Luke 24.15 16 17. or lesser companies as he did with the two Disciples going to Emaus and ask us what manner of communications are these which ye have one with another how might the question fill our faces with paleness and strike us speechless Alass who can tell what day it is by mens discourses and conferences one with another how vain foolish unprofitable and unsavory is most
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
wont of the Puritans which were the most pretious Christians to Eccho forth the praises of the great Jehovah in this Duty especially upon the Lord's Day Then was there a holy Quire in their houses their Children were the little birds to sing the praises of the Creator the Servants likewise joining in the harmony to make up a fuller Musick But alas Now the voice of the Bride singing to her Beloved is not heard in the places of our abode there is silence instead of singing and prating instead of praising frivolous discourses instead of joyous praises It might behove us to ponder how much of Heaven do we lose in neglecting this Service In singing Psalms we begin the work of Heaven In Heaven we read of the Song of Moses and of the Lamb Rev. 15.3 And of a new Song Rev. 14.3 And the Angels though they have not Tongues yet they have voices to sing the praises of the Most High and therefore that this Heavenly service is so neglected and unexercised is a lamentation and shall be for a Lamentation Ezek. 19.14 This likewise checks those who formalize in this Duty who Act a Part not a Vse 4 Duty they make a noise and not Musick and more provoke the Eyes than please the Ears of God Hierome pathetically Exclaims against those Formalists We must not saith he Act as Players who stretch their throats to accommodate their Tongues to the matter in hand but we must sing Psalms as Saints praising God not only with our Voice but with our Heart not only with a sweet voice but with a melting heart Bernard makes two conditions of grateful singing 1. We must sing purely minding what we sing nor must we act or think any thing besides there must be no vain or vagrant thoughts no dissonancy between the Mind and the Tongue 2. We must sing strenuously not idly not sleepily or perfunctorily we must sing ex animo most heartily and Energetically Vse 5 Let us get an interest in Christ If we are not in Christ we are certainly out of tune The singing of a sinner is natural like the singing of a Bird. But the singing of a Saint is musical like the singing of a Child Saints in singing perform a grateful duty But sinners offer a vain oblation Isa 1.13 It is Christ must put an acceptation upon this service as well as others Here the Altar must sanctify the gift Christ perfumes the prayers of the Saints Rev. 5.8 And he must articulate the singing of the Saints Indeed he alone can turn our tune into melody and though in our selves we have Esau's garments yet he can give us Iacobs voice We are accepted in Christ in this offer of love Therefore let us get into Christ he can raise our voice in singing to a pleasing Elevation Let us be in him and then our steps shall be metrical our pauses musical and our very Cadencies shall be Seraphical Our singing of Psalms shall be the musick of the Sphears Vse 6 Let us sometimes raise our hearts in holy Contemplation Let us think of the Musick of the Bride-Chamber There shall be no crack't strings displeasing sounds harsh voices nothing to abate or remit our melody there shall be no willows to hang up our harps upon Psal 137.2 In the Bride-Chamber there shall be no sorrow to interfere when we sing the song of the Lamb Rev. 21.3 No grief to jar our harmony These pleasing Meditations should sometimes possess and sweeten our Spirits that while we are walking in the galleries Cant. 7.5 we may be nearer to the Palace of the great King Psal 45.15 How ought We to Improve our Baptism Serm. X. Acts 2.38 Be Baptized every one of you in the Name of Jesus Christ for the Remission of Sins THis Chapter gives us an account of the pouring out of the Spirit according to the promise presently after Christ's Ascension as soon as the Spirit was poured out the Apostles were enabled to speak in various Languages to the astonishment and wonder of the Hearers This was for the Glory of God the Confirmation of the Gospel and to authorize them as Special Messengers sent by Christ At the sight of this Miracle some wonder others mock as if this speaking with divers Tongues had been a confused jabbering that proceeded from the fumes of Wine rather than the gift and operation of the Holy Spirit To satisfie both Peter declares in a Sermon the effect and intent of the Miracle proving Jesus whom they had Crucified to be Lord and Christ When they heard this many of the most obstinate among them were pricked at the heart and relented An happy Sermon it was that Peter preached it brought in thousands of Souls to Christ the first hansel of the power of the Spirit and success of the Gospel 'T is good to observe what course they took for ease and relief after this piercing and brokenness of heart they said to Peter and the rest of the Apostles Men and Brethren what shall we do This is the usual Question of men under a sound and thorow Conviction To their serious Question Peter makes a seasonable Answer v. 38. 'T is the part of a good Physician not only to discover the Disease but also to prescribe a Remedy especially should spiritual Physicians be tender of broken-hearted Sinners and willing and ready to give them Counsel In Peter's Direction and Counsel to them observe first What he perswades them to do Secondly By what Motive and Argument what they should do and what they should receive In the Advice he perswades them to Repentance and to be Baptized in the Name of Christ The latter we are upon For Explaining it we may enquire First Why is Baptism mentioned rather than Faith and other things more internal and necessary to Salvation I answer Certainly Faith is implied for Mark 16.16 He that Believeth and is Baptized shall be Saved Baptism is an open and real Profession of Christ Crucified So that Be Baptized in the Name of Jesus Christ is as much as Be Baptized Believing on the Name of the Lord Jesus for the Remission of Sins Secondly Baptism is mentioned because it was the visible Rite of receiving Proselytes to Christ Now it imported them who were convinced as Persecutors to turn Professors if they would have ease for their Consciences and therefore not only to Believe with the Heart but to make open Profession of Faith in Christ Rom. 10.10 Quest 2. Why in the Name of Christ only the Father and the Holy Ghost is not mentioned according to the Prescript-form Mat. 28.19 I answer he speaks not of the Form of Baptism but the use and end thereof Now the great use of Baptism is that we may have benefit by the Mystery of Redemption by Christ therefore elsewhere we are said to be Baptized into Jesus Christ Rom. 5.3 And to put on Christ Gal. 3.27 He is the Head of the Church and by Baptism we are planted into his Mystical Body This being
doing of greater good in humane Society for the time to come but more especially in Religious Nurture instruction in Righteousness 2 Tim. 3.16 and as it follows in the admonition of the Lord In the best and highest kind of Nurture that which is drawn and fetcht from the Word of the Lord and so will be most accepted of him and most profitable to Children Not only in Arts and Sciences to make them Worldly wise and Learned nor only in the Mysteries of Trading and Worldly employment to make them Rich nor only in matters of Morality and Civil honesty to make them Sober and vertuous but in the mysteries of true Religion in the nurture and admonition of the Lord 1 Tim. 4.6 in the words of Faith and good Doctrine to make them truly happy 2. Presidents It was the constant practice of the Saints of old carefully to instruct their children in the things of God And that 1. In the Truths and Worship of the true God Thus Divines conclude that Adam instructed his Sons Gen. 4.3 4. Cain and Abel to bring their Offerings to the Lord And from Adam down along to Moses for the space of two thousand years how was the true Religion communicated but by Oral Tradition from Parents to their Children Gen. 18.19 I know Abraham that he will command his Children and his Houshold after him and they shall keep the way of the Lord to do Justice and Judgment that the Lord may bring upon Abraham that which he hath spoken of him In this Text we have Abraham's Testimonial subscribed by God himself Wherein God 1. Asserts what Abraham was for the present a man of integrity a man greatly beloved of God I know Abraham I know his judgment I know his heart I am well acquainted with the frame of his spirit the inclination of his Will the bent of his Affections and I know him so well that I cannot but highly approve and dearly love him and will trust him with an Arcanum make him as it were of my Privy Councel in imparting to him my great design concerning wicked Sodom 2. Foretells for the future 1. What Abraham would do for God viz. That he would endeavour to bring all that were under his Command to be at God's Command Abraham will not leave his children and servants to their own Genius counsels lusts ignorance idleness superstition idolatry but command them to keep the way of Jehovah Abraham will endeavour to set up God in his Family to instruct it in that way of Faith Worship and Obedience which God requireth 2. What God will do for Abraham viz. fulfil his Promise keep his Word Holy Job that Non pareil of the World none like him in the Earth Job 1.8 that perfect that upright man Job sends and sanctifies his children i. e. says that late burning and shining Light sent a Message to them to command them to prepare and fit themselves for the holy duty of Sacrificing This preparation to holy Duties is often call'd Sanctifying Exod. 19.20 1 Sam. 6.5 Job 11.55 Job 1.5 Josâ—ph Caryl on Job 1.5 Job's main and special care was for the Souls of his children Job's Message to his children was not to ask them how they did after their Feasting whether they had surfeited how the reckoning was inflamed No his eye and heart mostly fixt on this that they might be sanctified His holy Soul struck a perfect light to Paul's desire before Agrippa Acts 26.29 I would to God that not only thou but all that hear me this day were both almost and altogether such as I am And to John's joy John Ep. 3.4 I have no greater joy than to hear that thy children walk in the truth Thus David that man after God's own heart Psal 34.11 Come ye children hearken unto me I will teach you the fear of the Lord. But more especially I would commend to your most accurate view that lovely Prospect presented to us in Prov. 4.3 4. Behold there a great and glorious King descending from his Imperial Throne laying aside his Golden Crown and Royal Scepter and sitting down on a lower seat with a Child a Solomon at his knee So that the King is now humbled into a Tutor the Prince into a Pupil A brief account of the Lecture the Text gives us I was my Father's Son i. e. I was so my Father's Son as that I was also his Jedidiah so beloved as if I had been his only Son He taught me also and said unto me Let thine heart retain my words keep my Commandments and live Thus we have seen the practice of godly Fathers but what have godly Mothers done have they been so cruelly forgetful of their children as not to have compassion on the Sons of their Womb What! worse than Sea-Monsters who draw out their breasts and give suck to their young ones No Lam. 4.3 no those true Daughters of Sarah have been more spiritually kind and benign 1. In the Front of these stands our Mother the Spouse of Christ Can. 8.2 Ass Annot in Cant. 8.2 I would lead thee and bring thee into my Mothers House i. e. into mine own House or Mansion as is usual with us to call our own Houses the Houses of our Fathers The Church in her Universal Latitude is the Mother of all her Members who would or doth instruct me The Church John 6.45 who is the Pillar and ground of truth in this respect that she presenteth and holdeth forth that truth outwardly which only Christ bringeth to the heart and makes effectual 2. Upon her right hand stands David's Royal Consort Queen Bathsheba whom we find laying the Law before King Lemuel i. e. her Son Solomon called Lemuel i. e. of God because God had ordained him to be King over Israel rather than any of his Elder Brethren 1 Kings 2.15 22. The words of King Lemuel the Prophesie Doctrine or Instruction that his Mother taught him 2. What my Son and what the Son of my Womb Prov. 31.1 2. and what the Son of my Vows 3. Upon her left hand let the hoary-headed holy Grand mother Lois and the tender discreet pious Mother Eunice be placed who even from the Dug as it were instructed their hopeful Timothy in the knowledg of the Holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.5 3.15 16 11. which were able to make him wise unto Salvation 2. In the ways and works of God's Providence Thus Gideon gives testimony to his Forefathers that they had told their Children of all the Miracles which the Lord had done saying did not the Lord bring us from Egypt Jud. 6.13 Thus the Psalmist Psal 44.1 2. We have heard with our ears O God Psal 44.1 c. our Fathers have told us what work thou didst in their days in the times of old And again Psal 78.3 4 5 6 7. Sayings of old which we have heard and known and our Fathers have told us 4. We will not hide
the pouring out his blood for you now your magnificent feasts were not so fitted for such a Commemoration for they rather would have tended to have clog'd your spirits made them dull and stupid and far less apt to have contemplated such Divine and Heavenly things as those now named are And therefore that this Supper is so mean as it is it is far better than if it were so great and royal as you conceive There are others are well enough satisfied with the wisdom of their Lord and in the nature of the things appointed for the remembrance of him which yet may be and ought to be inquisitive as to the reason of them Which I shall reduce to these 4 Questions 1. Why did the Lord appoint bread rather than any other kind of food 2. Why must it be broken bread 3. Why must it be taken and eaten 4. Why wine as well as bread and why Wine rather than any other drink 1. To the first I say he appointed bread as most apt to signifie the thing thereby to be presented to our Faith and that is himself as he is bread of life to our Souls for so he calleth himself Joh. 6.33 The bread of God is he which cometh down from Heaven and giveth life unto the world And 35. Jesus said I am the bread of life he that cometh to me shall never hunger This is evident that man's natural life doth not more depend on the vertue of the bread that perisheth than the Soul's life of Grace and Glory depends on that vertue that proceedeth from a suffering Jesus I live saith the Apostle Paul yet not I but Christ liveth in me all that life of Faith all the indwellings of Grace in our hearts comes from and is maintained by the vertues and influences of Jesus Christ this bread of life and so likewise doth our eternal life depend on him as he likewise tells us v. 27. Labour for the meat that endureth to eternal life which the Son of man shall give you this meat is the Lord himself who by his sufferings made our peace and purchased the life of grace and glory for us And indeed no other meat as bread could so aptly set forth this Mystery because no food is so suitable to man's nature none for a constancy so pleasant none so strengthning a man can better subsist with bread without other meats than with any other meats without bread thereby the Mystery of conveighing Soul-lâ—fe to the sinner is excellently set forth for as there is other meat for the body besides bread so there is another way of giving life to the Soul besides that of a Saviour and that is an exact obedience to the Law of God but alas the sinner through the weakness of the flesh can never digest that strong meat and so cannot live by it But for a poor weak infirm sinner to be maintained in a life of grace and acceptance with an offended God in and by a Saviour is a way of living so suitable to a sinner that Men and Angels could never have thought of one so suitable and therefore nothing as bread was so fit to set forth this Mystery 2. But why must it be broken bread Christ himself acquaints us with the mystical reason thereof in the verse of the Text it is to set forth the breaking of the body of Christ by breaking his body must be taken to comprehend all the sufferings of his Humane nature as united with the Divine as all his soul-sufferings of which there are 3 Phrases used by the Evangelists very emphatically as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which all signifie those dolors of mind he underwent through the dereliction of God and likewise all other sufferings of his body which are by Isaiah set forth with great variety of Phrase speaking of Christ he saith He was despised and rejected of men Isaiah 53. a man of sorrows and acquainted with grief and v. 4. He hath born our griefs and carried our sorrows and v. 5. He was wounded for our transgressions the chastisement of our peace was upon him and by his stripes we are healed and v. 7. he was oppressed and he was afflicted Now all these sufferings were consummated in his Crucifixion 1 Pet. 2.24 Who his own self bare our sins in his own body on the tree These are those sufferings that made that one sacrifice of himself by which he put away sin and hath perfected for ever them that are sanctified Heb. 9.26 Heb. 10.14 Upon this account it is that the bread of this Supper must be broken before it be taken and eaten the broken bread that is the sign and Christ's sufferings that is the mystery signified by it as I have shewed 3. Why must this broken bread be taken and eaten This is not without its Mystery for thereby is meant that these Breakin gs Bruisings Woundings of Christ's Soul and Body was not for any sin of his own for he was a lamb without spot 1 Pet. 1.19 but it was for our sins and for our benefit Our dear Jesus sows in tears and we reap the harvest of his tears in joy he by the meritorious extraction of his bloody sweat and agony in the Garden by his tremendious dolors of Soul and Body on the Cross prepares a Cordial and perfects it by his death which prepared Cordial we by Faith drink up and from a state of sin and death revive he offered himself as good wheat to be ground by the law and justice of God that thereby he might be made bread of life for us by Faith to feed on that we may live for ever So that Christ's breaking and giving the bread in this Sacrament to his Church doth mystically declare that the sole intentions of all his sufferings was for us and therefore he saith this is the bread that was broken for you and likewise taking and eating it doth further signifie that we do profess to believe in him for life and do rely wholly on him for acceptance with God and for the salvation of our souls 4. But why did he add wine also to this supper and commanded us to drink thereof in remembrance of him I Answer this addition was for a very good reason for thereby a further mystery of our Salvation by his bloody death is explained 1. As first if you consider that man's natural life is not maintained by eating only except he drink also for we may dye as well by thirst as by hunger Christ therefore by giving us his blood to drink which is signified by the Cup as well as his body to eat doth thereby declare that his suffering of Death for us is every way compleat and sufficient for the spiritual and eternal life of our souls So that as he that hath bread and drink wants nothing for the sustaining his natural life so he that hath by Faith an interest in a broken bleeding Christ wants nothing to the upholding the Soul in a state of
acceptance with God or in a condition of spiritual life that is the forerunner and earnest of a life of glory 2. But again if you consider the nature of the drink which he hath appointed it is wine and not water By it may be signified thus much that as there is no sort of drink so grateful to the palate so reviving and strengthning to the spirits so that spiritual life that the Soul is raised to by the Death of Christ is a life of the greatest pleasure and joy that is conceivable for as no liquor like Wine doth chear a sad drooping spirit so nothing doth so glad and chear the Soul as Faith in a Crucified Christ according to that of the Apostle Peter in whom though we have not seen 1 Pet. 1.8 yet believing we rejoice with joy unspeakable and full of glory Thus much for the Duty this do 2. The end of the Duty and that is in remembrance of me Here are two things to be inquired into I. What reason was there for the instituting an Ordinance for his remembrance II. Why of all the acts and expressions of his love to sinners above all he would be remembred in his sufferings for us which is the special signification of this Supper 1 To the first I say you must call to mind that the time of instituting this supper was the night before that day he died Now the consequent of his Death was to be this that he should be taken from Earth to Heaven there to be personally present till the day of judgment Now that his Church on Earth might not forget him in this long absence he therefore appointed this supper for a frequent quickning them to the remembrance of him till he came again 2 To the other Question I Answer That the reasons why Jesus would have this act of his love to be especially remembred above all other may be these 1. Because his dying for his Church was the greatest act of love he ever shewed his Church Greater love saith Christ hath no man than this John 15.13 1 John 3.16 that a man lay down his life for his friends Again saith the Apostle Hereby perceive we the love of God because he laid down his life for us If a man should part with his liberty and suffer bonds or lay down his estate and become poor or leave his Country and become an exile for his friend these were all expressions of great love but none of them are comparable to laying down life and shedding ones blood for a friend This last is that wherein Christ hath eminently demonstrated his love to his Church this he glorieth in and this is that which he would never have his Church forget but frequently remember in this supper 2. Because that though he gave and still doth give very great testimonies of his love to us as in his Resurrection Ascension Intercession preparing Glory and lastly in his coming again to raise us justifie us and to take us to himself to behold and enjoy that Glory that he had with the Father before the World was yet this Ordinance is rather for the remembrance of his bloody Death for us than for the remembrance of any of the other blessings and why Because that all these other depend on this Christ could never have risen to our justification had he not died for the satisfaction of the Law and his Fathers Justice Nor would he have been admitted as an Intercessor nor have been allowed one mansion in Glory for any of us nor would his Father have suffered him to have returned again to take any one of us to himself if he had not by his death made our peace opened the new way into the Holy of Holies and purchased a glorious Resurrection and an Ascension to the Heavenly and eternal glory for us So that since all his other acts of love to his Church depend on this of his dying no wonder if he appointed this Supper for the remembrance of his death rather than any thing else he either did or promised to do for us The Conclusion is that since that the end of this Ordinance is so glorious and that is the remembrance of the greatest love that ever God the Father or Son shewed to us it cannot but cast a Lustre and Glory upon the duty of coming to this Supper and engage us to a chearful participation thereof 3. The Obligation to this duty and that is Christ's Command this is implied in the Text but exprest in the foregoing verse what saith the Apostle Paul I have received of the Lord that which also I declare unto you The Apostle doth but declare the Command is Christ's he is the Author of it It is Christ not Paul that said This do in remembrance of me Christ's Commands are the bonds by which we are tied up to Obedience if we break his bonds we are transgressors Remember who they were that conspired together saying Let us break his bonds asunder and cast away his cords from us they were such that the Lord hath in derision to whom he will one day speak in his wrath and vex them in his sore displeasure The commands of superiors set out all duty to inferiors and punish for neglect and the higher or greater the superior is the more authority hath the command and the greater punishment will be inflicted on the disobedient If disobedience to the word spoken by Angels received a just recompence of reward of how much sorer punishment shall they be thought worthy that disobey the command of Jesus Christ If a Child's disobedience deserves the rod or a Servants the cudgel or a Subjects the axe or halter what doth disobedience to the Lord Jesus deserve that is greater than Father or Master or any earthly Soveraign whatever Take heed then my brethren of being found guilty of neglect of this duty that is bound upon you by the command of so great an authority as this of the Lord Jesus that hath said This do in remembrance of me 4. In the next place is to be considered the persons obliged and those are the Church of Christ so far as by Scriptural Qualifications they are capacitated to a participation thereof who are 1. Those that can discern the Lord's body in this supper the want of this the Apostle gives as the reason of unworthy receiving it 1 Cor. 10.29 and tells us they eat damnation to themselves Now there are two ways wherein the Lord's body may be said to be discerned in this supper 1. When the Understanding is spiritually enlightned to perceive the true nature and ends of this supper and thereby is enabled to see a greater difference between this and our ordinary meals for he that shall for want of knowledg therein come to this Table with no better preparations or to no other intents than when he goes to his own Table he doth certainly pervert the ends of the institution and prophanes the Ordinance and therefore cannot chuse
not the Christ but that I am sent before him He that hath the bride is the Bridegroom c. he must increase but I must decrease John would not suffer any envy or prejudice to remain in the hearts of his Disciples against Christ upon his account but seeks to check it presently But he being now not present with them the Pharisees more easily ingaged them in this opposition and objection against Christ about Fasting to join with them therein And the zeal that John's Disciples had for the reputation of their Master might somewhat incline them also to it for they saw the people following Christ which they thought might be some eclipse to it and consequently to their own as they were his Disciples And besides they knowing the austerity and abstinence that was practis'd by John his meat being locusts and wild honey such food as he found in the wilderness they might be more easily offended at that greater liberty that was taken by Christ and his Disciples about eating and drinking Especially at this time when their Master was in Prison they thought fasting might be more seasonable than going to a feast as Christ and his Disciples did at the house of Levi as Grotius observes upon the place Next we have Christ's reply to the Objection and he presents it in a parable as I said the parable of a Bridegroom who at his wedding hath his Bridemen and Bridemaids attending him in the wedding chamber who according to the Hebrew Dialect are here called the Children of the Bride-chamber And is it then a proper season for their fasting while they are in the wedding-chamber and the Bridegroom with them Wherein Christ doth represent himself as a Bridegroom and his Disciples as the Children of the Bride-chamber And he doth now represent himself thus the rather to put these Disciples of John in remembrance of their Masters speech when he call'd Christ the Bridegroom As we read John 3.29 He that hath the Bride is the Bridegroom And should then his Disciples fast and mourn while Christ the Bridegroom was with them And their Master John he profest that he was the friend of this Bridegroom and rejoyced greatly to hear his voice John 3.29 And therefore why should they be offended at his Disciples that they did not fast and mourn when their Master John rejoiced and had his joy fulfill'd in hearing his voice as we read John 3.29 And herein Christ doth intimate to them that if they were indeed his Disciples and the children of the Bride-chamber they would not fast neither for the children of the Bride-chamber cannot fast while the Bridegroom is with them But he adds The days will come when the Bridegroom shall be taken away from them and then shall they fast in those days And so I come to the Text. Wherein we may observe by the way 1. That Christ doth exempt his Disciples from observing those fasts that the Pharisees and John's Disciples were in the practice of Chemnitiu Harm in loco And the rather because they were observed especially on the Pharisees part Ex simulato pietatis studio out of ostentation of piety and for self-justification As he did exempt them from their other traditions so also from their fasts 2. That the Bridegroom was to be taken away which is to be understood of Christ's fleshly presence for his spiritual presence never was nor never will be taken away from his Church And this presence discontinues till his coming to judg the world and then the cry will be heard at Midnight Behold the Bridegroom cometh Mat. 25.6 The Bridegroom that was once visibly present on earth with his Disciples is so taken away that he will not be in that manner present with them again till his return from heaven And his taking away doth either respect the acts of men who by cruel hands took him from prison and from judgment and nail'd him upon the cross Isa 53 8. and took him out of the Land of the living Or else it respects the act of his Father who took him up into heaven after he had finisht his work here upon earth as it is said 1 Tim. 3. ult Received up into glory which is the more probable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though there is nothing in the original word to determine it to either sense 3. He also declares what the practice of his Disciples would be after his taking away Then shall they fast in those days so that he doth not deny the practice of Fasting to his Disciples but rather commends it only it was not at present seasonable as it afterwards would be Qu. But why should they fast after he was taken away Ans 1. Some say because till then the Holy Ghost was not given in such a degree as might fit them for such extraordinary duties Chrysost As Christ seems to intimate when upon this occasion he excuseth his Disciples as being not yet fit for such spiritual services No man putteth a piece of new Cloth into an old garment nor new wine into old bottles Mark 2.22 It 's true they might be able to keep fast days as the Pharisees did but Christ that values our duties by the frame of spirit exerted in them would not have them put upon extraordinary duties till they had a suitable measure of the spirit to enable them thereunto 2. Others and I think more properly understand the words of Christ with respect to the afflictions and persecutions that would come upon the Church after his ascension into heaven vvhich vvould give them great occasions of prayer and extraordinary supplications and vvhich vvould reduce them to such great sorrows and distresses vvhereby fasting vvould be not only seasonable but that principle of grace that vvould act them in other duties vvould also naturally lead them to it Not to take up again the practice of these Pharisaical Fasts as the Montanists would hence infer but the duty of Fasting as suited to Gospel times And these persecutions began early First by the Jews and then the Arrians and then the Heathen persecutions under the Dragon in the Roman Empire and then under the Beast with the seven heads and ten horns to whom the Dragon gave his seat and great power Rev. 13.2 And Christ foretold this to his Disciples before he vvas taken away That they that kil'd them would think they did God good service John 16.1 And that Nation should rise against Nation and Kingdom against Kingdom and there should be Famine Pestilence and Earthquakes Mat. 14.7 Now in these days should his Disciples fast Not that in these vvords Christ doth give an institution for fasting but declares what eventually would come to pass Neither doth he determine any particular days and times for fasting but only general during the absence of the Bridegroom they should fast in those days And indeed as soon as the Bridegroom was gone they began to have cause of mourning his absence it self was one great cause
Luke 6.12 But such as are fill'd with impertinent multiplications of vain words and have neither holy reasonings nor spiritual and warm affections and yet think to be heard for their much speaking Qu. But can God be moved by our arguments or affected with our troubles He is the unchangeable God and dwells in the inaccessible light James 1.17 There 's no variableness or shadow of turning A metaphor from the fixed stars which admit no parallax Kepler Astron l. 4. p. 495. Fran. 1635 c. Argol Tab. p. 72. and therefore Astronomers cannot demonstrate their magnitude for our eyes or instruments can yet give no intelligence of any increase or diminution of their diameter or light Ans Those holy motions upon the hearts of Saints in prayer are the fruits of the unchangeable decrees of his love to them and the appointed ushers of mercy God graciously determines to give a praying arguing warm affectionate frame as the prodromus and forerunner of a decreed mercy That 's the reason that carnal men can enjoy no such mercies because they pour out no such prayers Jer. 29 10 12. Isa 45.1 2 4.11 19. The spirit of prayer prognosticates mercy ensuing Wherefore vvhen the Lord by Jeremy foretold the end of the Captivity he also pre-signifies the prayers that should open the gates of Babylon Cyrus vvas prophesied of to do his vvork for Jacob his servants sake and Israel his elect but yet they must ask him concerning those things to come and they should not seek him in vain The glory of the latter days in the return of Israel is foretold by Ezekiel Ezek. 36.24 37 Rev. 21.12 17 20. but yet then the Lord will be enquired of by the house of Israel to do it for them The Coming of Christ is promised by himself but yet the Spirit and bride say come and he that heareth must say come and vvhen Christ saies he vvill come quickly Even so come Lord Jesus Divine grace kindles these ardent affections vvhen the mercies promised are upon the wing Gerson T. 2. K K. 3 6. Prayer is that intelligible chain as Dionysius calls it that draws the souls up to God and the mercy down to us or like the Cable that draws the ship to land though the shoar it self remain unmoveable Prayer has its kindlings from heaven 2 Chron. 7.1 like the ancient sacrifices that vvere inflam'd vvith celestial fire 6. Submission to the allwise and holy Will of God This is the great benefit of a Saint's communion with the spirit that he maketh intercession for them according to the Will of God Rom. 8.27 When promised mercies are revealed in more absolute terms the sanctified Will concenters with the Will of God When vve pray for holiness there 's a concurrence with the Divine Will 1 Thess 4.3 Rom. 12.1 2. For this is the Will of God even your sanctification When we pray that our bodies may be presented a living sacrifice acceptable to God vve then prove vvhat is that good acceptable and perfect Will of God But I speak here as to outward mercies and enjoyments and the gradualities or degrees of graces and spiritual mercies But as to substance of spiritual mercies the pomises in such cases run freely as if in any place there seem to lye any limitations or conditions those very conditions are otherwhere graciously promised to be vvrought in us In the Covenant of grace God does his part and ours too As when God commands us to pray in one place he promises in another place (a) Zec. 20.10 to pour out upon us a Spirit of grace and supplication God commands us to repent and (b) Ezek 14.6 turn unto him In another place (c) Lam. 5.21 Jer. 31.18 Turn thou me and I shall be turned for thou art the Lord my God and again turn thou us unto thee O Lord and we shall be turned (d) Ezr. 18.31 make you a new heart and a new spirit otherwhere (e) Ezek. 36.26 27. A new heart will I give you and a new spirit will I put within you c. and cause you to walk in my statutes that (f) Col. 1.9 10. ye might walk unto all pleasing says Paul for this cause I cease not to pray for you c. that he would (g) Heb. 11.21 work in you that which is well-pleasing in his sight Work out your salvation (h) Phil. 2.12 13. for it is God that worketh in you to will and to do of his good pleasure Precepts promises and prayer are connext like so many golden links to excite encourage and assist the soul in spiritual duties But in other cases as to temporal and temporary mercies let all thy desires in prayer be formed with submission guided by his counsel and prostrate at his feet and acted by a faith suitable to the promises of outward blessings and then it shall be unto thee (i) Mat. 15 28. Gerson T. 2. even as thou wilt He said well cardo desideriorum sit voluntas Dei exaudiat pete cardinem Let all thy desires as to temporals turn upon the hinge of the divine good pleasure That man shall have his own Will that resolves to make God's Will his God will certainly bestow that which is for the good of his people Psal 34.18 and 84.11 Math. 7.11 Rom. 8.28 One great point of our mortification lies in this to have our Wills melted into God's and 't is a great token of spiritual growth when not only content but joyful to see our Wills crost that his may be done We pray that his Kingdom may come let it appear by sincere prayer that his Will may be done When our Wills are sacrificed in the flames of holy prayer vve many times receive choicer things then we ask expresly 'T was a good saying non dat quod volumus ut det quod malimus God many times grants not what we will in the present prayers that he may bestow what we had rather have when we have the prayer more graciously answered than we petitioned we know not how to pray as we ought but the spirit helps us out with groans that secretly hint a correction of our wills and spirit in prayer Rom. 8.26 In great anxieties and pinching troubles nature dictates strong groans for relief but sustaining grace Heb. 12.10 and participation of divine holiness mortification from earthly comforts excitation of the soul to long for heaven being gradually weaned from the Wormwood-breasts of these sublunary transient and unsatisfying pleasures and the timeing of our hearts for the seasons wherein God will time his deliverances are sweeter mercies than the present return of a prayer for an outward good into our bosoms What truly holy person would lose that light of God's countenance Psal 4.6 7. which he enjoyed by glimpses in a cloudy day for a little corn and wine Thou hast put more gladness into my heart says David Nay in many cases
bring us into his prâ—sâ— Tâ—ke heed then of quenching the Spirit of God He that is 〈…〉 knows the sound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 3.8 the voice of the spirit When th◠〈…〉 word or softned by afflictions or feels some holy groans and sighs excited by the spirit that 's a warm time for prayer Rom. 8.27 then we enjoy the sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the intimations of the spirit of God or when prophesies are nigh to expire then there are great workings and searchings of heart in Daniel Zechary Simeon and Anna or when some promise comes with applying power Therefore hath thy Servant found in his heart to pray this prayer unto thee 2 Sam. 7.27 28. Cant. 7.9 for thou hast promised this goodness unto thy Servant When we find promises dropt into the soul like wine it causes the lips of them that were asleep to speak 3. Keep Conscience tender of and clean from secret sins With what face can we go to a friend to whom we have given any secret affronts and will ye be so bold as to come before the God of heaven when he knows ye maintain some secret lust in your heart De Orat. p. 213. Prov. 28.9 Darest thou to bring a Dalilah with thee into this sacred closet True is that of Tertullian Quantum à praeceptis tantum ab auribus Dei longè sumus He that turns his ear from God's precepts must stop his mouth in the dust if God turn his holy ears from his cries When our secret sins are in the light of his countenance we may rather expect to be consumed by his anger and troubled by his wrath Psal 90.7 8. Object But then who may presume and venture into Secret Communion Ans True if God should strictly mark what we do amiss who can stand David was sensible of this objection Psal 130.3 4. but he answers it humbly There is forgiveness with thee that thou mayest be feared If we come with holy purposes to leave all sin he hath promised to pardon abundantly His thoughts and waies are not as ours Isa 55.7 guilt makes us fly his presence but proclamation of pardoning grace to a wounded soul that comes for strength from heaven to subdue its iniquities Mic. 7.19 sweetly draws the soul to lye at his foot for mercy Though we cannot as yet be so free as formerly while under the wounding sense of guilt Psal 51.12 Psal 69.5 yet when he restores to us the joy of his salvation he will again uphold us with his free spirit Yet take heed of Scars upon the soul God knows our foolishness and our guiltinesses are not hid from him yet we come for purging and cleansing mercy A godly man may be under the sense of divine displeasure for some iniquity that himself knoweth as the Lord spake of Eli yet the way to be cured 1 Sam. 3.13 Mark 5.23 is not to run from God but like the distressed woman come fearing and trembling and fall at his feet and tell him all the truth But if prayer have cured thee sin no more lest a worse thing come unto thee For if we regard iniquity in our heart Psal 66.18 the Lord will not hear us but the guilt may stare conscience in the face with great amazement As 't is storied of one that secretly had stoln a sheep it ran before his eyes in prayer that he could have no rest How strangely will memory ring the bell in the ears of conscience If we have any secret sin in deliciis if we look but a squint with desires and secret thoughts after our peace-offerings to meet our beloved lusts again this is dangerous Prov. 7.14 God may justly give up such to cast off that which is good to cleave to their Idols and let them alone Hos 4 17. 6.3 Gerson T. 2. p. 76.6 But if the face of the heart be not knowingly and willingly spotted with any sin or lust bating infirmities which he mourns under then thy countenance through Christ will be comely in the eye of God and thy voice sweet in his ears and as he said Qui benè vivit semper orat a holy life vvill be a vvalking continual prayer his very life is a constant petition before God 4. Own thy personal interest with God and plead it humbly Consider whom thou goest to in secret pray to thy father who seeth in secret Canst thou prove thy self to be in Covenant vvhat thou canst prove thou mayest plead Psal 50.15 16. and have it successfully issued In prayer vve take God's Covenant into our mouths but without a real interest the Lord expostulates with such what have they to do with it God never graciously hears but 't is upon interest This argument Solomon presses in prayer for they be thy people and thine inheritance 1 Kings 8 51. Thus David pleads (a) Ps 140.6 Thou art my God hear the voice of my supplication (b) 119 94. I am thine Lord save me (c) 116.16 Truly I am thy servant I am thy servant Arias turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by obsecro quaeso I beseech thee O Lord I am thy servant God will avenge his elect when they cry unto him I was cast upon thee from the womb Luke 18.7 Psal 22.10 thou art my God from my mothers belly Therefore Asa turns the contest heavenward O Lord thou art our God let not mortal man prevail against thee 2 Chron. 14.11 Psal 119.176 Thou takest me for the sheep of thy fold and the servant of thy houshold therefore seek me When Israel shall be refined as silver and tried as gold they shall call on his name and he will hear them I will say it is my people my tried refined golden people and they shall say the Lord is my God Zech. 13.9 When thou canst discern the print of the broad seal of the Covenant upon thy heart and the privy seal of the spirit upon thy prayers and canst look upon the Son of God in a sacerdotal relation to thee thou may'st (a) Heb 5.16 come boldly to the throne of grace in time of need 5. Be very particular in secret prayer both as to sins wants and mercies (b) Psal 32.5.51.9 Hide none of thy transgressions if thou expect a pardon Be not ashamed to open all thy necessities David argues (c) Psal 40.17 70.5.86.1.109.22 because he is poor and needy four several times he presses his wants and exigences before God like an earnest but holy beggar and (d) Psal 142.2 Job 23.4 shewed before him his trouble from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coram presents before him his ragged condition and spreads open his secret wounds as Job said he would order his cause before him from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disponerem instruerem marshal every case as a battel in rank and file There we may speak out our minds fully and name the persons that
Joshua and then to say boldly the Lord is our helper c. For the special ground of the answer of prayer lies in the (d) Psal 50.15.65.24 performance of a promise Simeon lived upon a promise and (e) Luke 2.29 expired sweetly in the arms of a promise in the breathings of a prayer Sometimes the soul depends for an answer by vertue of the Covenant in general as of that (f) Gen. 17.7 I will be thy God sometimes by the great (g) Joh. 14.26 remembrancer draws water out of some (h) Isa 12.3 well of salvation but in both God's faithfulness is the soul's surety Hence it is that David in prayer does so often argue upon the veracity and truth of God and the Church in Micah is so confident that the (i) Mic. 7.20 mercy promised to Abraham and confirmed in truth to Jacob should be plentifully performed to his people Israel 9. Sober and serious resolutions before God in prayer the 119 Psalm is full of these (k) Psal 119.6 I will keep thy statutes (l) v. 32. I will run the way of thy commandments (m) v. 46. I will speak of thy testimonies before Kings (o) v. 106. I have sworn and will perform it that I will keep thy righteous judgments and other where (p) Psal 80.18 quicken us and we will call upon thy name and again (q) Psal 101.2 O when wilt thou come unto me I will walk within my house with a perfect heart Visit me with answers of mercy to prayer and then the soul makes holy stipulations and compacts of obedience to God Thus Jacob (r) Gen. 28.22 if God will be with me then shall the Lord be my God and resolves upon a house for God and reserving the tenth of all his estate to his service and worship where the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si if is not to be taken for a single conditional as if God should not bestow what he promised he should not be his God Rivet in loc p. 489. that were a great wickedness but 't is a rational particle or of order and time Because or since God is graciously pleased to promise I will acknowledg him to be the God whom I adore by erecting a Temple and paying tithes to maintain his worship But whatever it is that the soul in distress does offer to God in promise be not slack to perform Gen. 35.3 〈◊〉 â— 4 for many times answers of prayer mâ—y delay till we have performed our promises (a) Psal 96.13 19. David professes to pay what his lips had uttered in trouble for God had heard him If we break our words to God no wonder if we feel what the Lord threatned to Israel that they should know (b) Num. 14.34 his breach of promise 10. A waiting frame of spirit in prayer I waited patiently for the Lord he inclined to me and heard my cry Psal 40.1 Psal 38.15 Psal 123.2.130.6.143.8 Mich. 7.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I expected with expectation he walkt up and down in the gallery of prayer This is set forth by hope till God hear In thee O Lord do I hope thou wilt hear O Lord my God our eyes must wait upon the Lord our God till he have mercy upon us more than those which watch for the morning and persist praying cause us to hear thy loving kindness in the morning for in thee do we trust and say with Micah I will look unto the Lord I will wait for the God of my salvation my God will hear me Hoping expecting trusting living upon the promise and looking for an answer of peace as he said of prayer sagitta movetur post quietem sagittantis navis quiescentibus nautis Gerson When an archer shoots an arrow he looks after it with his glass to see how it hits the mark So says the soul I 'le attend and watch how my prayer flies towards the bosom of God and what messages return from heaven As the seaman when he has set sail goes to the helm and the compass and sits still and observes the Sun or the pole-stars and how the ship works and how the land-marks form themselves aright according to his chart So do you when you have been at prayer mark your ship how it makes the port and what rich goods are laden back again from heaven Most men lose their prayers in the mists and fogs of non-observation and thus we arrive at the second question 2. Quest How to discover and discern answers to secret prayer that the soul may be satisfied that it hath prevailed with God Let us now consider the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendition or reply to prayer in the text he will return it into your bosoms and as to this in general when the mercy sought for is speedily and particularly cast into your arms Psal 104.28.147.9 Like the irrational creatures in their natural cries seek their meat from God and gather what he gives them and are filled with good When God openly returns to his children there is no further dispute for the worst of men will acknowledg the divine bounty Acts 14.17 when he fills their hearts with food and gladness But when cases are a little dubious 1. Observ The frame and temper of thy spirit in prayer how the heart works and steers its course in several particulars 2 Cor. 1.17 1. A holy liberty of spirit is commonly an excellent sign of answers a copious spirit of fluentness to pour out requests as out of a fountain As God shuts up opportunities so he shuts up hearts when he is not inclined to hear The heart 's sometimes lockt up that it cannot pray or if it does and will press on it finds a straitness as if the Lord had spoken as once to Moses Speak no more to me of this matter Deut. 3.26 Ezek. 14.14 7.2 7 11. or as God spake to Ezekiel though Noah Daniel and Job should intreat for a Nation when the time of a land is come there is no salvation but for their own souls When God intends to take away near relations or any of his Saints unto himself many times neither the Church of God nor dear friends have either apt seasons or hearts to enlarge The bow of prayer does not abide in strength God took away gracious Josiah suddenly 2 Chron. 35.25 the Church had time to write a book of Lamentations and to make it an ordinance in Israel but no time for deprecation of the divine displeasure in it but in Hezekiah's case there was both a season and a heart enlarged in prayer and the prophet crying for a sign of the mercy Holy James might be quickly dispatcht by the sword of Herod-Agrippa 2 Kings 20.11 Act. 12.2 12. but the Church had time for supplication in behalf of Peter When the Lord is pleased graciously to grant space of time and enlargement of heart 't is a notable
may require frequent accesses to the throne of grace in a day But I humbly think at the least once a day which seems to be imported by that passage in our Lord's prayer give us this day our daily bread Since after our Lord's appointment of secret prayer in the text he gives us this prayer as a pattern to his Disciples Qu. 3. When persons are under temptations or disturbance by passions is it expedient then to pray 1 Tim. 2.8 Ans Since we are enjoin'd to lift up holy hands without wrath and doubting I judg it not so proper to run immediately to prayer but with some foregoing ejaculations for pardon and strength against such exorbitances and when in some measure cooled and composed then speed to prayer and take heed that the Sun go not down upon your wrath without holy purgation by prayer Eph 4.26 though I must confess a Christian should always endeavour to keep his course and heart in such a frame as not to be unfit for prayer upon small warnings The very consideration of our frequent communion with God should be a great bar to immoderate and exuberant passions Qu. 4. Whether may we pray in secret when others must needs take notice of our retirement Ans I must confess in a strait house and when a person can many times find no seasons but such as will fall under observation I think he ought not to neglect secret duty if his heart be right before God for fear of others notice we must prevent it as much as may be and especially watch our hearts against spiritual pride and God may graciously turn it to a testimony and for example to others Qu. 5. Whether we may be vocal in secret prayer if we can't so well raise or keep up affection or preserve the heart from wandering without it Ans No doubt but yet there must be used a great deal of wise caution about extending the voice De Orat. That of Tertullian counselling persons at prayer ne ipsis quidem manibus sublimius elatis c. Ne vultu quidem in audaciam erecto Sonos etiam vocis subjecios esse oportet aut quantis arteriis opus est si pro sono audiamur c. qui clarius adorant proximis obstrepunt imò prodendo orationes suas quid minùs faciunt quam si in publico orent Advises that both hands and countenance and voice should be ordered with great reverence and humility What arteries need we if we think to be heard for noise and what else do we by discovering our prayers than if we pray'd in publick yet surely if we can obtain some very private place or when others are from home and the extension of the voice be found to some persons by long experience to be of use such may lawfully improve it to their private benefit Q. 6. How to keep the heart from wandring thoughts in prayer Ans Although it be exceeding difficult to attain so excellent a frame yet by frequent reflecting upon and remembring the eye of God in secret by endeavouring to fix the heart with all possible watchfulness upon the main scope of prayer in hand by being very sensible of our wants and indigencies by not studying of impertinent length but rather being more frequent and short considering God is in heaven and we upon earth and by exercise of holy communion as we may through the implored assistance of the spirit attain some sweetness and freedom Eccl. 5.22 so likewise some more fixedness of spirit in our addresses before the Lord. Qu. 7. What if present answers seem not to correspond to our Petitions Ans We must not conclude it by and by to be a token of displeasure and say with Job Job 10.2 shew me wherefore thou contendest with me but acknowledg the soveraignty of divine wisdom and love in things that seem contrary to us in petitions for temporal mercies and submit to the counsel of Elihu 33.13 since he giveth no account of any of his matters neither can we find out the unsearchable methods of his holy ways to any perfection 11.7 There be other cases and scruples that might be treated of as about prescript words in secret prayers to which I need say but little since such as are truly converted (d) Gal. 4 6. Rom. 8.26 Zech. 1◠10 Acts 9.11 have the promise of the spirit of God to assist and enable them and they need not drink of another's bucket that have the fountain nor use stilts and crutches that have spiritual strength neither are words and phrases but faith and holy groans the nerves of prayer Yet for some help to young beginners doubtless it 's of use to observe the style of the spirit as well as the heavenly matter of several prayers in the holy Scriptures Psal 23.6 139.17.18 Neither need I to press frequency to a holy heart that is saln in love with spiritual communion for he delights to be continually with him the thoughts of God are so precious to him his soul is even sick of affection and prayes to be stayed with more of the flagous and comforted with the apples in greater abundance Cant. 2.5 To some though I fear how few how far it is lawful and expedient to withdraw for the necessity of the frail body in this vale of tears It may be replyed (g) Jam. 5.11 Hos 6.6 that the Lord is very pitiful and gracious to our frailties that he had rather have mercy than sacrifice in some cases Though I doubt these Phaenixes are but rare that are in danger of expiring in prayer as martyrs of divine love as Gerson expresses Gers T. 2. kk 5. Having now finisht with what brevity I could the foregoing queries I should treat about short sudden occasional prayers commonly call'd ejaculations but indeed that requires a set and just discourse yet because of a promise above recited I shall give a few tasts of it and then conclude with some application Ejaculatory Prayer Is a sudden short breathing of the soul towards Heaven upon instant and surprizing emergencies In holy persons it 's quick and lively rising from a vehement ardour of spirit swifter than the flight of eagles and keeps pace with a flash of lightning It flies upon the wings of a holy thought into the third Heavens in the twinkling of an eye and fetches auxiliary forces in times of straits There are many presidents recorded in sacred page upon great and notable occasions with strange success When good magistrates are busie in the work of reformation Neh. 13.14.22 let them imitate Nehemiah when redressing the profanation of the Sabbath Remember me O my God concerning this c. When Generals and Captains go forth to war Josh 1.17 observe Israel's apprecation to God rather than acclamations to men The Lord thy God be with thee as he was with Moses In time of battels or pursuit of the enemy valiant Joshuah darts up
Manner of her subjection speaks her Reverence and that is free willing chearful Thus the Church yields up her self to the will of her husband insomuch as it is made a kind of proverbial pattern Eph. 6.7 with good will doing service as to the Lord implying that the subjection and service that we perform to the Lord is with a good will And such ought to be the subjection of the wife most free and willing so as if there were but (a) Nam quae ita vivit ut se ac maritum rem prorsus unam esse arbitretur haec absolvit numeros omnes sanctae uxoris Lu. Vives de Chr. foem pag. 678. one will in two breasts Thus Leah and Rachel Gen. 31.16 followed Jacob like his shadow when he makes a motion they consent if he 'l go they will follow him And was not Sarah's Reverence (b) This submission must not be for worldly respects or for fear of wrath but religious and for conscience sake Gatak Serm. p. 198. cordial when within her self in her heart she called her husband Lord Gen. 18.12 And therefore a contradicting or grudging spirit is very unsuitable to the religious wife and ever leaves a sting in his heart and guilt in hers For usually it is a sign of unmortified pride and self-conceit and entails the curse of unquietness upon the Family and writes a dangerous example to inferiors If the husband's government be too heavy yet it is better for you to leave him to answer for his severity than for you to answer for your (c) She ows her Duty not only or principally to her husband but to the Lord so that his neglect will not excuse hers Id. p. 199. contempt 2. The wife ought to Reverence her husband as the Members do the Head So vers 23. For the husband is the head of the wife He is an Head for influence and sympathy that 's her priviledg he is an Head for eminence and rule that is his And how should she expect benefit from her head if she do not honour her head To (d) 1 Cor. 11.4 dishonour a man's head is always rank'd among unnatural sins All the members are sensible of what use the Head is for their good There are continual cares and projects for the sustenance and comfort of the body and therefore they are willing to give the head its due honour The hand will submit to a wound to save the head If the head resolve to rise up to work or pray the whole body is up presently if the head design a journey never so long never so dangerous the body says not nay but obeys as long as possibly it can Why so should the wife shew honour to her head she ought to honour him next unto her Maker she must be afraid by her frowardness or sullenness to break her own head she must not cross the purposes of her head it is preposterous for the (e) Non secus ac miles suo imperato ri imperare si postulet aut luna soli praeesse aut brachium capiti L. Vives ubi supra head to go one way and the rib another She must readily follow the directions and counsels of her head for the members must not teach the head which way to go they support it but they do not direct it Indeed it is said that the vertuous woman is the crown of her husband but yet there is more (f) Vxor coruscat radiis mariti Justinian worth in the head than in the crown So that still except always cases wherein the head is (g) The man hath government in the house except he be verbum anomalum i. e. a fool Luther craz d or notoriously distempered it will be the wisdom and duty of the wife to be subject to the husband as unto her Head And this hath brought us to the Third thing by which the Reverence of the Wife is described and that is by the Effects thereof And they also are either 1. In word or 2. In deed 1. In word For out of the abundance of the heart the mouth speaketh And if there be that inward fear and respect in the heart which God requires it will be legible in the words of their mouths The same Law that binds the heart in this case doth also govern the tongue In her tongue is the law of kindness Prov. 31.26 And here certainly a wholsom tongue is a tree of life whereas perversness therein is a breach in the spirit Prov. 15.4 Now this Reverence in the Wife is shewed 1. In her words of her husband Which should always be compos'd of respect and honour Thus Sarah is brought in by the Apostle 1 Pet. 3.6 Even as Sarah obeyed Abraham calling him Lord whose daughters ye are as long as ye do well And this was the language of her heart as you heard before out of Gen. 18.12 And no wife is too great or good to imitate her example in the main by giving respectful titles and expressions of her husband whereas on the contrary it is observed of the naughty woman Prov. 7.19 she only affords her husband in his absence the man for so it is in the Hebrew is not at home And it were well if this were the worst title and character which many wives do give their husbands behind their backs Whereas all the reproach and ignominy that they pour out on their husband doth infallibly redound to their own shame their (h) Nam vir uxoris majestatem amere benevolentia tuetur wulier viri cultu obedientia Nihil genus nihil opes nihil fortuna proderunt honore carebis si caruerit vir Lu. Vives ubi supâ—a honour and respect standing and falling together 2. The words of the wife to her husband ought to be full of Reverence And therefore she should beware 1. Of an Excess in the quantity not preposterously interrupting her husband while he is speaking nor answering ten words for one For (i) Vxorium est ornamâ—ntum aut cum mari o aut per maritum loqui Id. ibid. silence doth more commend the wisdom of a woman than speech and she that is wise spareth her words and though she seem to be religious yet if she do not bridle her tongue her religion is vain And 2. She must beware of a Defect in the quality of them viz. of meekness and respect For the great study of the wife should be to get a meek and quiet spirit which in the sight of God yea and of man too is of great price 1 Pet. 3.4 When the heart is once meekened by the grace of God then her words will savour of it and not till then And though they may think that this will invite and further the insolency of an unkind husband yet they may rest assured that that which is most pleasing to God shall not tend to their prejudice any way For hath not God said that a soft tongue breaketh the
his wife the wife that truly fears God dares not be cross with her husband A Bible plac'd between you will take up many a difference comfort you under many a cross and pang guide you in many a strait wherein flesh and blood will be confounded and at a loss And then in those critical cases wherein Duty and Passion strive for mastery resolve with your selves that it is much better for either of you to obey God's will than to have your own That as there is the highest Reason in his Commands so there is the greatest Sweetness in obeying them Set oft before you that golden Rule Matth. 7.12 and calmly consider whether you behave your self to your yoke-fellow as you your self would be dealt with if you were in their condition And though you be never so just and good other wayes yet believe that Jam. 2.10 he or she that keeps the whole law and yet offends knowingly and commonly in one point is guilty of all Your Righteousness abroad will not excuse your crossness at home nor her zeal in prayer make any amends for her heat in passion But when you are both resolved to study your own duties and sincerely to do them how hard soever you will live together as heirs of the grace of life and as heirs of the life of glory 5. Settle your affections well at the beginning It was a wise and true Observation (q) Plutacch praeâ— conjug that vessels which are compacted of divers parts or glued together of divers pieces at first will easily with every bruise or fall be broke in pieces but when they are strengthened by tract of time it will be very hard yea scarce possible to separate them So it is in marriage at first the union is raw and green an unkindness then a cross word or look will quickly alienate but when time and experience have consolidated this new sprung affection then it will be much harder to dissolve it And being once assured of a conjugal love in each other give no way to cursed Jealousie which very often hath no other ground than the Weakness or Wickedness of them that are sick of it and to be sure when once it is admitted all the joy and comfort of this life is gone it is a bitter-sweet Poyson and miserable are they that either give or take occasion for it Stop your ears therefore and knit your brow upon tale-bearers and whisperers that under pretence of great love and secrecy tell you just Nothing and remember that Love thinketh no evil but puts the best interpretation possible upon the doubful words looks and carriage of a stranger much more of so near a (r) Liberiores sunt viri quam foeminae vitae totius rationis Viris curanda esse mutla foeminis solam pudicitiam Claudendae aures iis qui sinistrum quid de marito volunt deferre Lu. Vives de Chr. foem p. 720. Relation And this I mention here because most commonly Jealousie takes place there where true Affection was never fixed and rooted in the beginning 6. Lastly to speak all in one Pray for Wisdom Humility and Vprightness 1. Wisdom for vve owe many of our Domestick distempers to our weakness and indiscretion not wisely preventing or removing things that cause offence How easily would a wise man avoid distasting words or looks or actions How easily might he keep his Authority and never forfeit it and she submit and never dispute it wisdom would pick and chuse the fittest opportunities to instruct advise reprove and comfort and vvould direct to the best manner and method vvherein to do it Wisdom vvill consider that either party might have found the same or greater crosses in another condition as in this or in another person as in this and therefore things are vvell in that they are not worse and however that marriage which is God's Ordinance must not be charged with their disquiets but themselves And 2. Humility that is a singular help for them both in the discharging of their Duties This will keep the Husband from the intemperate use of his power and the vvife in a ready subjection to her Husband For only by pride cometh contention but with the well-advised is wisdom Prov. 13.10 A proud Spirit could not agree vvith an Angel but the humble will agree with any body This also will greatly help them to contentment in their Condition For says Humility my Husband my Wife is a great deal too good for such a sinful creature as I am my condition is too good for me these straits and troubles are great but I deserve greater this was a sharp reproof but alas I deserve hell and what 's a harsh word to hell That man or woman vvill sit down quietly with great tryals that know they are not worthy the least of mercies And besides Humility will suggest such a carriage and behaviour in word and deed as will infallibly oblige each other and force respect from them And lastly Vprightness is necessary to the doing of these Duties well For there is written a conclusive law in an upright heart to do the whole will of God whether it appear to be with them or against them it will teach them rather to obey than to dispute and in obedience to do each more than their part rather than less In doubtful cases the upright heart will choose the safest course though it prove the hardest and resolves to suffer the greatest injury rather than offer the least An upright heart watches against sinful self which is the great root of injuries and mischiefs in every relation and prompts us to keep on in the way of our duty notwithstanding all discouragments In a word the upright Husband and Wife do chiefly study each their (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Col. Hom. 10. own Duty in their Relations and are most severe against their own particular failings What are the Duties of Parents and Children and how are they to be managed according to Scripture Serm. XVII Colos III. 20 21. Children obey your Parents in all things for this is well pleasing unto the Lord. Fathers provoke not your Children to anger lest they be discouraged MY business is not to discuss the Entity of Relations in their foundation and terms which the Philosopher is conversant about but to discourse the Efficacy of the chiefest in Christian practice Relationes etsi minimae eâ—titatis sunt maximae efficaciae i. e. to enquire into the nature and management of those reciprocal offices betwixt Parents and Children which if well discharg'd according to the sense of the Divine Oracles do contribute most to the happiness of humane Society and give reputation to the Communion of Saints The Subject I know is common and the Scriptures copious upon it which some who it may be are not the most accurate in their own relative station think a very easie task to treat on but to do it distinctly and fully within the time allotted to
token of ill behaviour under Government and do disguise Children of the most comly structure in the world Thus of the first general in Childrens duties The second is concerning the Latitude and extent of Childrens obedience in all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my Text. We cannot imagine this is so universal and absolute as Obedience to God or that the obligation lies in any thing beside the mind of the supreme Governour of Heaven and Earth or dissonant to the holy will of our Lord for only that obedience is required which is well-pleasing and grateful unto him So that the Power demanding it must have a warrant from him unless we should embrace the horrid opinion of the daring Atheist in his Leviathan †c. 42 p. 234. who impiously affirms that if a Christian be commanded by his lawful Prince or Soveraign whose authority was first paternal to say he doth not believe in Christ it is lawful to obey which atheistical tenet doth either post-pone the command of God to the command of man which is most abominable or without further enquiry doth account it a divine precept which would prefer an hellish error to the Heavenly verity overturn the whole Christian institution and set up diabolical adoration ‖ Dr Templar Idea Theol. Levia p. 96 97 251. 101 102. 'T would introduce an infallible spirit in all Civil as the Papists pretend to have in their Ecclesiastical Government yea quite exterminate all regards of Conscience and raze out the common notions of good and evil whereas all subjection which is not of faith i. e. agrees not with the judgment of Conscience propounding it's dictates under the reason of the Divine will is sin (x) Rom. 13.1 4.5 with 14.23 God is only arbitrary and absolute Lawgiver (y) Jam 4.12 And as Constant the Father of Constantine the Emperour affirm'd they could not be faithful Subjects unto him who easily contemn'd God and their Conscience neither Children be truly obedient to their Parents who do so Our obedience then ought to be only in all things acceptable to our supreme Lord and Master And therefore the Apostle hath elsewhere express'd the command to obey in the Lord (z) Eph. 6.1 5 6. which is the same as unto the Lord and unto Christ fearing God (a) Colos 3.22 23. in opposition to the pleasing of men This doth moderate the commands of Parents and regulate the obedience of Children Wives and Servants 'T is true had Parents kept their original rectitude their commands would never have been other than consonant to the Divine pleasure and Law of Nature but the fall that disordered that harmonious and happy constitution and now their precepts do often thwart or jar with the will of him who is Soveraign Lord whom to please is the determination or limit as well as motive to Childrens obedience This agrees with the sense of Arch-bishop Anselm †Comment in Colos in his tantummodo quae praâ—eptum Domini non excedunt c. 580 years ago expounding my Text. How it will rellish now with those of his order in an Hypothesis of theirs I determine not But he saith that Natural and Ecclesiastical Carnal and Spiritual Parents are to be obeyed in all things only in the Lord i. e. saith he in those things only which are not beside or Do not exceed the precept of the Lord because it is pleasing unto God that in such a manner we should obey them It should seem he held then according to truth that if a Superiour should exceed his commission by imposing any preter-evangelical Canon for Doctrine or practice the Inferiors non-conformity thereunto was no transgression For in obeying the commands of a subordinate power (b) Acts 4.19 5.29 Exod. 1.17 we are primarily to take care that the rights of the absolute Soveraign remain inviolable seeing God gave the Parent that Authority he hath in requiring that which is displeasing to God he hath none And as the Child is to obey him so he is to obey God without whose warrant his child is not oblig'd to active obedience but passive or submission by suffering the penalty with cheerfulness that is pleasing to God in such a case For the truth is It is thank-worthy if one for Conscience towards God endure grief suffering wrongfully (c) 1 Pet. 2.19 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is acceptable with God whatever acceptance it find among men there is a grace in this behaviour before God Now the great thing Children are to look at in their obedience to Parents is that it be well-pleasing to God so saith my Text and if they obey without his warrant who can secure them they shall do what is acceptable with him God is to have an affection predominant to that we have for our Parents (d) Mat. 10.37 Luke 14.26.9.59 60 61. We must not dishonour him in pretension to honour them In things impious or dishonest Parents have no authority herein disobedience would be just and obsequiousness criminal Hence we find Acrotatus commended amongst the Antients because when his Parents had required of him to do an unjust thing he answered I know you are willing I should do that which is just for so you taught me to do I will therefore do that which you desire I should but what you bid me I will not do A denial in this case is to be express'd in all humble language Hierocles though no Christian hath notable things about the extent of Childrens obedience for he arguing in this case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. ‖ Comment in Câ—rm Pytbag p. 53 c. If in all things we must obey our Parents how shall we go astray from piety and other vertues if through the pravity of their manners they lead us into those things which are not altogether honest and commendable If sometime their will be not consonant to the Divine Laws He gives this answer amongst others * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If indeed the Divine Law draw you to one thing and your Parents to another in this disagreement of wills it is more excellent to choose those things which are better and in those only to be inobservant of the commands of Parents wherein even they themselves obey not the Divine Laws for it cannot be that he who is resolv'd to observe the rules of vertue can consent to them by whom they are neglected but in all other things we ought as much as we can to honour our Parents viz. in bodily observance and a most ready free supply of things necessary sith they have right to use those they have brought forth and nourished c. Neither will the Parents unkindness be enough to discharge the Child from obedience which is to be yielded in all the circumstances of their lives And that considering 3. The great reason to engage in the duties of Childrens obedience in the Lord is undoubtedly the most cogent Motive
an insinuation into their affections to engage children to love and delight in their duties by the sweetness of the lips to encrease their learning (c) 21. and encourage their honest endeavours with suitable rewards And on the other hand seasonable admonitions and remembrances in case of failures a frowning on their laziness and neglects of those offices wherein they should be employ'd which will keep them in awe though this must be done with great skil and vvariness lest it produce a slavish fear which slothful disingenuous and low spirits are apt to fall into and then absurdly to plead (d) Mat. 25.24 25 26. yet of the two it is better to fail on this hand than for a Christian Parent to omit warning of their children because both Law and Gospel require as vvas partly hinted before vve should not let sin either of omission or commission rest on our neighbour (e) Lev. 19.17 but should warn a brother (f) Gal. 6.1 much more a child and set him in joynt with a spirit of meekness I grant this duty of dayly inspection is very difficult but it is amiable and excellent it is of great latitude for Parents are evermore concernÌ„d to be eying of their children to see they do that which is necessary and comly both in religious and moral practice according to what is really best esteem'd in civil behaviour They must continually be watching them as to their praying reading hearing eating drinking playing visiting studying working sleeping c. to see they be not vain or idle because commonly there is but a little distance in time betwixt doing of nothing and doing of ill Children should be exercised with variety taught to sing Psalms (g) Deut. 31.19 21. Psal 148 12 13. as those good children vvere who made that short prayer to our Saviour Hosanna in Greek out of the Psalm (h) 118.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Save O Lord I beseech thee viz. blessed Messiah to pray in secret sometimes by and for themselves to be constant timely and revered at Family duties to be charitable respectful to the Embassadors of Christ to be attentive to the reading of Chapters and hearing of Sermons and thereupon to put Questions and give some account of their understanding of things and be not as Parrats that chatter vvithout knowledg to be observant of the Lord's days not left to themselves to play and do what they list for as Solomon observeth (i) Prov. 29.15 A child left to himself bringeth his Mother to shame she being either more indulgent in suffering him to get head or more affected with it when she seeth the evil of his idleness especiallly on the Lord's days But on other days at fit seasons such honest sports and recreations agreeing with the childrens temper are to be allow'd as do not alienate their minds from duty but promote health and chearfulness admit they be not with ungodly play-fellows from vvhom ribaldry and profaneness are easily learn'd but nothing that is good The Philosopher †Arist de Rep. l. 8. c. 17. did advise the educators of children to take heed they did not permit them to accompany vvith such of whom they would learn bad words hear smutty fables or be brought to look upon indecent and deformed pictures and that they did converse as little as may be with Servants And in eating and drinking Parents should with discretion lay restraints upon childrens appetites both as to the quantity and quality of food consonant to the rules of right reason that they transgress not the wholsom Laws of Temperance for the preservation of strength and activity of body and mind So for their studying and working c. a continued inspection is requisite that they do not neglect their time or mispend their talents vvhich that they may not do will usually need the Parents best skill and utmost diligence because of inbred pravity and untractableness Yet as one ‖ P. Du. Moul. hath well observ'd there be certain handles to take hold of these little souls in their tender years sith most of them are apt to be Shamefac'd Fearful Curious and Credulous which dispositions are to be attended by vigilant Parents with discretion and laid hold on to lead to vertue As on the other hand those hindrâ—ncâ—â— to good things which soon bewray themselves in little ones are to be watch'd over and curb'd such as Pride Wilfulness Lying and Intemperance that these evil inclinations may not be predominant Shame is to be manag'd to disswade from things dishonest Fear to keep in awe from consideration of punishment or loss of reward Curiosity to form in the mind right notions of things and Credulity to gain the consent to things honest and good and to make a right tincture which may abide Then on the other side vicious inclinations are to be timely curb'd As Pride arising from corrupt self-love to plant in young minds humility Wilfulness to engage unto teachableness Lying to make way for justice and fidelity and Imtemperance for the love of truth and sobriety that the understanding may rule the appetite Upon which account the same person suggests we should not promise children Junkets as the reward of their obedience but honour and praise which they should be made to love which is the great thing they of Japan †Gloriae studium cupiditatem teneris animis implantare consucverunt c. Varen de Regn. Jap p. 102. use to implant in the tender minds of their little ones proposing glory as the strong motive to perswade them unto obedience and good carriage I should not have insisted so long upon this but that I dare be bold to say it is through default of this part of Education I mean for want of watchfulness that the Children of many Parents amongst us fall so much short of the instructions received Their passions grow strong and the things that gratifie sense luscious their Parents heed not and so the hopeful fruit is blasted and spoiled for want of fence or as in some gardens where there be fine buds and fruits coming on that have been raised with great pains and charges they suffer Snails and Caterpillers to increase which in a short time devour that the Master's and Gardiner's eye and hand might easily at first have prevented by taking away the Caterpillers egs and killing of the Snails So you may see in some Families where there were great hopes of children as of the pleasant fruits on a fair tree ripening all lost for want of Parents and Governours narrow inspection or through a tender Mother's unlimited indulgence where she should keep a strict watch and through the connivance ‖ Imberbis juvenis tandem custode remoto Gaudet equis caniâ—usque aprici gramine campi Horat. or misplac'd kindnesses of some affectionate servants who to ingratiate with their young Masters or Mistresses take upon them to be wiser than those that love them best and secretly
or froward (w) Luke 2.51 1 Pet. 2 18. in all that is well-pleasing to God whose honour is the end ingenuous Children should aim at by just and honest means in the exercise of their duties keeping themselves from their iniquities (x) 1 Tim 5.22 i. e. those which their own turbulent passions are apt to hurry them into If we did more reverence our selves we should carry better towards our Superiours Pythagoras his advice is very wholsom * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carmin Let a man be the greatest shame to himself keep his own heart in awe by a secret blush upon his own extravagancies in their first risings and so he will have his Keeper every where with him then as he saith further Let him follow that which is just not only in words but in deeds He that is duly affected with shame of himself will be careful to pay just respects in all due circumstances unto those he is mostly oblig'd to honour 4. Set about all your duties to your Parents willingly and readily not with grudging or disdain but with an holy warmth of heart lifting up your selves to and following hard after whatever God requires (y) Judges 5.39 in all affectionate expressions of a free and chearful spirit sith all is to be in the Lord who loves readiness (z) 2 Cor. 9.7 This manner of performance will be the more easie if Children timely learn the great lesson of self-denial and do really exercise that and love they will then without bogling go through the most unpleasant uneasie and mean imployments they are call'd unto and concern'd to manage for their Parents as Jacob's Sons did for their Father after as well as before their marriage (a) Gen. 30.35 37.13 14. 42.1 2 3. 43.15 47.1 2 3. and in his straits Judah express'd great readiness to comfort his Father (b) 44.33 34 with 30. Ruth as was noted before was very exemplary in this manner of obedience (c) Ruth 1.15 16. but Isaac's readiness was the most singular (d) Gen. 22.9 10. till Christ himself whom he typified came then saith he to his Father (e) Psal 40.8 Ad semper velle non ad semper agere I delight to do thy will O my God thy Law is within my heart Believe it Willingness puts a great acceptableness upon duties Children are bound always to will though not always to act they should readily embrace all opportunities 'T is said Amasiah the Son of Zichri willingly offer'd himself unto the Lord (f) 2 Chron. 17.16 and so should ingenuous Children be ever ready as Paul was in Christ (g) Acts 21.13 for their Parents service Somewhat of this was hinted before and I shall only add what Hierocles saith in this case * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in Pythag. Carm. p. 54 57 mihi It is fit we should not withdraw our selves from performing with our own hands what our Parents require as occasion serves but by how much the more mean and servile the offices by so much should Children think them the more honest and laudable and not to he avoided because expensive but to be done with a ready and chearful mind for their use and with joy we are put to those pains and expences for their sakes 5. Persevere in all and be constant with diligence unto the end whatever temptations you meet with Let not the instructions you have received according to godliness depart from your heart all the days of your life (h) Deut. 4.9 Be not fickle or inconstant but hold out in all circumstances though your Parents be aged and decay'd (i) Prov. 23.22 Ru h 1.15 16. 4.15 so long as they and you coexist in this world and the Relation remains Be like constant Ruth and holy Joseph when advanc'd he continued his obedience to the very last moment of his dear Father's life and after (k) Gen. 46.29 47.31 48.12 a vertue wherein it seems Samuel's sons were defective (l) 1 Sam 8.5 but Jonadab's were praise-worthy (m) Jer. 35.56 as well as others after their Parents decease when tempted to the contrary yea though it was in a business unpleasing to flesh and blood They did as Physicians prescribe to their Patients receive their Father's documents cum debitâ custodiâ so as not to indulge their appetites in that he forbad them but persevere in observing his injunction This is praise-worthy Nay though our Parents should not submit to the yoke of Christ we should not withdraw our neck from their yoke nor desist from obedience to them so far as it hinders not our obedience to Christ but should hold out that none take our Crown As Antonius said †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 8. Sect. 5. Remember well you ought to be a good man and that which the nature of man requires of you this do constantly So that which the Nature of your Relation calls for do it with all your might and never suffer your self to be diverted or recalled from it Having found the true way of obedience go on in it and be not turned back again remembring vvhat our blessed Lord and Master saith He that shall endure to the end the same shall be saved (n) Mat. 24 13. After these Particulars to Children I must crave leave before I shut up 2. To say somewhat in particular unto Parents to direct and help them likewise to manage their office in an evangelical manner 1. Be sure that you your selves do keep up the life and power of godliness in your own domestick practise that hereby your children may be kept from corruption in a bad air and encourag'd in an holy conversation I have already hinted something of this concerning the exemplariness of Parents and in the premis'd general duty of their good behaviour and therefore shall not need to enlarge much upon it here Only suggest this that you are to walk in your integrity as for your own so for your posteritie's comfort in the family exercise of Religion by behaving your self wisely in an upright way and walking within your house with an upright heart (o) Psal 101 2. 112.2 Prov. 20.7 shewing your selves in all things patterns of good works (p) Tit. 2.7 And putting persons and things into their proper places to prevent confusion which else will arise and much obstruct you in your most important offices This will gain a reputation to your Government and facilitate the management of particular duties When your children see what a gloss you put upon holiness by your sincere chearful and grave Christian deportment they begin to discern the pleasantness of the ways of wisdom the excellency of the life of faith and the odiousness of flesh-pleasing courses and so come to esteem your instructions which are very legible and easie to be understood by such a practical commentary The holy life of John the Baptist had some influence upon Herod's affections for
lusts they serve their pleasures Tit. 3.3 serving divers lusts and pleasures but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince in man is possest with principles of a more direct contrariety whence it must follow that all the thoughts and counsels of it are tinctured with this hatred They are indeed a defilement of the higher part of the soul and that which belongs more peculiarly to God And the nearer any part doth approach to God the more abominable is a spot upon it as to cast dirt upon a Prince's house is not so heinous as to deface his image The understanding the seat of thoughts is more excellent than the will both because we know and judge before we will or ought to will only so much as the understanding thinks fit to be willed and because God hath bestowed the highest gifts upon it adorning it with more lively lineaments of his own image Colos 3.10 Renewed in knowledg after the image of Him that created him implying that there was more of the image of God at the first creation bestowed upon the understanding the seat of knowledg than on any other part yea than on all the bodies of men distill'd together Heb 12.9 Father of Spirits is one of God's titles To bespatter His children then so near a relation the jewel that he is choice of must needs be more heinous He being the Father of Spirits this spiritual wickedness of nourishing evil thoughts is a cashiering all child-like likeness to him The traitorous acts of the mind are most offensive to God as 't is a greater despite for a son to whom the father hath given the greater portion to shut him out of his house only to revel in it with a company of Roisters and Strumpets than in a child who never was so much the subject of his father's favour And 't is more heinous and odious if these thoughts which possess our souls be at any time conversant about some Idea of our own framing It were not altogether so bad if we loved something of God's creating which had a physical goodness and a real usefulness in it to allure us but to run wildly to embrace an Ens rationis to prefer a thing of no existence but what is colour'd by our own imagination of no vertue no usefulness a thing that God never created nor pronounced good is a greater enmity and a higher slight of God 6. In respect of Connaturalness and voluntariness They are the imaginations of the thoughts of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch Moral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tâ—ales Diog. Lacrt. and they are continually evil They are as natural as the aestuations of the Sea the bubblings of a fountain or the twinklings of the stars The more natural any motion is ordinarily the quicker it is Time is requisite to action but thoughts have an instantaneous motion The body is a heavy piece of clay but the mind can start out on every occasion Actions have their stated times and places but these solicit us and are entertain'd by us at all seasons Neither day nor night street nor closet exchange nor temple can priviledg us from them We meet them at every turn and they strike upon our souls as often as light upon our eyes There is no restraint for them The Laws of men the constitution of the body the interest of profit or credit are mighty bars in the way of outward profaneness but nothing lays the reins upon thoughts but the Law of God and this man is not subject to neither can be ‖ Rom. 8.7 Besides the natural Atheism in man is a special friend and nurse of these few firmly believing either the omniscience of God or his government of the world which the Scripture speaks of frequently as the cause of most sins among the sons of men †Isai 29.15 Ezek. 9.9 Job 22.13 14. Actions are done with some reluctance and nips of natural conscience Conscience will start at a gross temptation but it is not frighted at thoughts Men may commit speculative folly and their conscience look on without so much as a nod against it Men may tear out their neighbours bowels in secret wishes and their conscience never interpose to part the fray Conscience indeed cannot take notice of all of them they are too subtil in their nature and too quick for the observation of a finite principle They are many †Prov. 19.21 There are many devices in a man's heart Florus l. 2. c. 3. Mâ—jor aliquantoâ—abor erat invenire quam vincere and they are nimble too like the bubblings of a boyling pot or the rising of a wave that presently slides into its level and as Florus saith of the Ligurians the difficulty is more to find than conquer them They are secret sins and are no more discerned than motes in the air without a spiritual sun-beam whence David cryes out Psal 19.12 Cleanse me from secret sins which some explain of sins of thoughts that were like sudden and frequent flashes of lightning too quick for his notice and unknown to himself There is also more delight in them There is less of temptation in them and so more of election and consequently more of the heart and pleasure in them when they lodge with us Acts of sin are troublesom there is danger as well as pleasure in many of them but there is no outward danger in thoughts therefore the complacency is more compact and free from distraction The delight is more unmixed too as intellectual pleasures are more refined than sensual All these considerations will enhance the guilt of these inward operations The Uses shall be two though many Inferences might be drawn from the point 1. Reproof What a mass of vanity should we find in our minds if we could bring our thoughts in the space of one day yea but one hour to an account How many foolish thoughts with our wisdom ignorant with our knowledg worldly with our heavenliness hypocritical with our religion and proud with our humiliations Our hearts would be like a Grott furnished with monstrous and ridiculous pictures Ezek 8.5.10 or as the wall in Ezekiel's vision pourtrayed with every form of creeping things and abominable beasts a greater abomination than the Image of jealousie at the outward gate of the Altar Were our inwards opened how should we stand gazing both with scorn and wonder at our being such a pack of fools Well may we cry out with Agur Prov. 30.2 We have not the understandings of men we make not the use of them as is requisite for rational creatures because we degrade them to attendances on a brutish phancy I make no question but were we able to know the phancies of some irrational creatures we should find them more noble heroick and generous in suo genere than the thoughts of most men more agreeable to their natures and suited to the law of their creation †Psal 10 4. God is not in
ingratitude to receive a present without returning an acknowledgment to the Benefactor As God turns His thoughts of us into promises so let us turn our thoughts of Him into prayers and since his regards of us are darted in beams upon us let them be reflected back upon Him in thankfulness for the gift and earnestness both for the continuance and encrease of such impressions as David pray'd that God would not take his holy Spirit from him †Psal 51.11 which had inspired him with his penitential resolutions To what purpose doth the Holy Ghost descend upon us but to declare to us the things which are freely given us of God †1 Cor. 2.12 And is it fit for us to hear such a declaration without a quick suitable reflection Since the Comforter is to b â—ng to our remembrance †Joâ— 14.26 what Christ both spake and did it must be for the same end for which they were both spoken and acted by him which was to bring us to a near converse with God Therefore when the Spirit renews in our mind a Gospel-truth let us turn it into a present plea and be God's remembrancers of His own promises as the Spirit is our remembrancer of divine truths We need not doubt some rich fruit of the application at such a season since without question the impressions the Spirit stamps upon us are as much according to God's will †Rom. 8.27 as the intercessions he makes for us Therefore when any holy thought doth advance it self in our souls the most grateful reception we can bestow upon it will be to suffer our hearts to be immediately fired by it and imitate with a glowing devotion the Royal Prophet in that form he hath drawn up to our hands O Lord God of Abraham Isaac and of Israel our fathers keep this for ever in the imagination of the thoughts of the heart of thy servant and prepare my heart unto thee †1 Chron. 29.18 This will be an encouragement to God to send more such guests into our hearts And by an affectionate entertainment of them we shall gain both a habit of thinking well and a stock too How must we govern our Tongues Serm. XX. Ephes 4.29 Let no corrupt Communication proceed out of your mouth but that which is good to the use of Edifying that it may minister Grace to the Hearers IN these words is a prohibition and admonition every corrupt word is restrained savoury and useful Discourse is enjoyned For exposition enquire 1. What is this corrupt speech that is forbid Some restrain it to filthy unclean speech others extend it to all wicked speech I conceive it reaches also unto idle empty unprofitable Discourse and to this apprehension I am led by the import of the Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies rotten and am further confirmed by the Antithesis in the latter clause of the Verse But that which is good to the use of Edifying where he seems to intimate that the design of Discourse being the Edification of one another as rotten unsound Wood that will bear no stress is not put into Building so neither should sapless words that have no heart in them be used in our Conversing Down-right evil words may be here condemned eminently unclean filthy words especially but idle empty words I apprehend also included as in Eph. 5.4 they are particularly expressed neither filthiness nor foolish talking 2. What is understood by its goodness to the use of edifying In the Original it sounds pretty harsh to the edifying of use which I take to be an Hebraism and aequivalent to useful Edification Some way or other profitable our Discourse should be to the imbettering and not worsting of our selves or Companions and the goodness here spoken of is its aptness to this end Though our Discourse hath a higher or lower degree of goodness in it as it promotes and refers to a greater or lesser good That which refers to the imbettering of our Souls is eminently good Discourse and that which vulgarly carries the name of it But we are not confined to this if the Body the Estate the name of our Brother be industriously promoted yea if his mind be innocently cheared the Discourse by this Rule seems allowed and approved 3. What is that Grace that should be still ministred by it Some understand it of Grace in the most noble sense the begetting and strengthening which by our converse we should still be endeavouring but I cannot apprehend this singly meant nor do I think the Apostle here speaks of the adaequate scope of our Discourse for that he seems more generally to have laid down in the words last explained But I conceive he points at a by end that will result upon our eying the fore-mentioned grand end intimating that if our words are so useful they are likely to be grateful to the hearers and deservedly procure us grace and favour with them Or else he here directs us so to season our speech that it may be savoury and have a good relish with all men a relish of our wisdom of our Charity or some such like gift or Grace that God hath bestowed upon us And this way the Apostle seems to expound himself Col. 4.6 Let your speech be always with Grace seasoned with Salt the one is exegetical of the other if I mistake not we should not speak as we spit what comes next but have that respect to matter and manner as no man shall reasonably be disgusted at what we say whereby he hopes we may be able to answer every one attaining by this practice the tongue of the Learned The Salt there advised is to prevent the putrefaction before cautioned This grace of speech Christ was eminent in whereon it is said of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 45.2 Grace is poured into thy Lips And by this as well as other Excellencies he grew in favour with God and Man Luke 2.52 From the various expressions in this latter clause I gather 1. That the design of our speech should be alwayes to some good use 2. That ordinarily we should aim at the promoting one another in grace 3. That accordingly we should study that there be an aptness and Idoneity in our speech to these purposes Prov. 15.2 The Tongue of the wise useth knowledg aright but the mouth of Fools poureth or belcheth out foolishness But to wave particulars I shall only pursue this general Observation Obs That our very Lips are under God's Laws If we would approve our selves universally Christians we must look to our words as well as hearts and deeds James 1.26 If any man among you seem to be Religious and bridle not his Tongue this man's Religion is vain The Case then I would speak to in answer to a query I may well expect from you is Query How we may and should order and govern our Tongues that we may not by them talk away our Religion but rather evidence and
one that understood the government of the Tongue as well as any other James 1.19 Let every man be swift to hear slow to speak slow to wrath The last direction is to make good the former 3. When talking shuts out working either in our common or Christian Calling Some men have got such a vein of talking that it is their great business and for which they neglect all business so many hours in a day they snatch from all occasions on purpose to chat this is more than can be justified the Apostle blames it in the Women of his day 1 Tim. 5.13 They learn to be idle wandring about from House to House and not only idle but tattlers also and busie-bodies speaking things they ought not And sure it is more to be reproved in men that should be more stayed and might be much better imployed but the Tongue is not only wont to take the hands off of business but to take upon it the business of the hands as in the great duty of distributing to the poor that will serve them with good words when the hands should be ministring good things the vanity of which he upbraids Jam. 2.15 16. And so it is apt to run all Religious Offices into mere talk which is like grain that hath only a stalk 4. When the whole man is turned into Tongue that sure is a talkative man And such there be a great many that cannot utter half their mind the Natural way whether it be from the fulness of filthiness of the matter they are stuffed with you may guess I am apt to think that they are full of filthy matter that the Tongue is e'ne ashamed to utter or else straitned to vent fast enough and therefore hands and feet and eyes must speak too for greater riddance they talk in Characters for hast sometimes you have signs for words at other times words for Sentences you must guess their meaning for instance He is I 'le say no more that is their way to brand a man leaving you to think the worst you can and at leisure to put it in reserving hereby a Liberty for themselves to creep out if called in Question This is the greatest talker I know he speaks when he says nothing and says most when he utters least Hunc tu Romane caveto look to this man I durst almost warrant him a filthy beast or crafty knave though it may be he only counterfeits one the wise man doth so represent him Prov. 6.12 13 14. He walketh with his mouth and talketh with his Feet what a Monster is this Man 3. The mean that lyes between these two extremes is neither to wrap this Talent up in a Napkin nor yet lavish it away but prudently to use it as we see opportunity to improve it that in the latter day we may give an Account of it Rules In order to the observance of which mean I would give the following Directions 1. Rest not in Ignorance that will seal up thy mouth in silence if thou beest sensible of it or let loose thy Tongue with impudence if thou over-lookest it Open thy Eyes open thy Ears open thy Heart to receive instruction that thou maist be fit for pertinent communication lay in before thou layest out and particularly know thy self know whereof thou art about to speak to whom thou dost speak and thou shalt not be to seek how to speak whether any thing or nothing whether much or little whether interrogatively or dogmatically the knowledg of thy own measure will be a great help to keep the right measure in this whole matter 2. Give not way to idleness imploy thy heart imploy thy hands charge every part with something and then this busie Member may submit to its share and go to its burthen but if the whole man be dis-engaged and unimployed all the vigor of the man doth ordinarily run to his Tongue he must be doing something though next to nothing and falls commonly into a humour of excessive talking as you may observe in Children that are not come to work and old people that are past it unless Grace or gravity of manners check it The Athenians were this way tainted that nothing but News would be disgested and in gathering and spreading that they were perpetually Exercised Acts 17.21 But business diverts and spends the humour and something tames and moderates this as well as other Members 3. Avoid Drunkenness that loosens the Reins of the whole man and especially prevents the Government of the Tongue and sets it on running and rambling without fear or wit It makes men spew that were wont only to spit it brings up all that is in our minds as well as stomacks In vino veritas all will out when the Wine is in Prov. 23.13 Persons of an airy light temper may find this inconvenience forthwith upon a sip or two of Wine or strong Drink and for every glass of Liquor abate an Ounce of wit they should be more cautious than other men Wine is indeed proper for them of a sorrowful heart to raise their dejected Spirits to a due temper but one that for ordinary is rather touched with too much levity is quickly over-born with it and his Tongue soon trips however firm his Feet may stand 4. Watch against all passionateness that is a degree of madness and precipitates wise men into great Extravagancies of Speech many can scarce hold their hands but fewer can hold their Tongues under the transport of it If ever the teeth are useful to bite in the Tongue it is when it is enflamed by Passion and has broke in heat from the Government of Reason either refrain Anger or refrain speech altogether when angry as you would not proclaim your own Folly 5. Keep under Pride that never keeps a decorum but puts you forward beyond what becomes you in contempt of others that are not Inferiors to you whereas Humility will represent them at least even with you that you would be awed into a graceful modesty If we think we have all the wit we shall next arrogate to our selves all the talk and by thinking our selves wise make our selves Fools 6. Keep up Charity which will secure from the transports of ill will and Envy 2. The matter of our Discourse is to be regulated and here occurs a twofold consideration of it 1. Something it is our sin to make matter of our Discourse 2. Other things it is our Duty 1. As to sinful matter we must wholly restrain our Tongues Let no corrupt Communication proceed out of your mouths and again Psal 34.13 Keep thy Tongue from evil The particular evils of the Tongue are not to be reckoned up in a single Sermon Some general Rules I will therefore lay down whereto the most considerable may be reduced 1. Those things are evil and not to be uttered whereby God immediately is dishonoured And by this we are admonished to take heed of venting Heresies uttering Blasphemies all rash Swearing forswearing and
and use than many do conceive When it is against Edification it is not acceptable to God One would think Christ had broken his own Law of Discipline when he did familiarly eat with Publicans and Sinners And yet that very Act of his is one of those which he justifieth by the aforesaid Rule I will have Mercy and not Sacrifice Mat. 9.11 12 13. Learn this Lesson of preferring Mercy before Sacrifice if ever you will glorifie God The right manner of Worshipping God is of great moment to the Honour of him and of our Religion before the World That we give no false descriptions of God or dishonourable attributes That we teach no dishonourable Doctrine as his especially of his own Will and Counsels and of his Government Laws and Judgment That we neither take down the Glory of the Gospel Mysteries by reducing them to the rank of Common Providence nor yet be deceived by Satan or his Ministers as the promoters of Light and Righteousness 2 Cor. 11.15 to abuse and dishonour them by over-doing That we seek not to glorifie God by our lyes or by our own mistaken Interpretations or inventions God must be Worshipped as a Spirit in Spirit and Truth and not with Popish toyes and fopperies which make others think that our Religion is but like a Poppet-Play and ludicrous device to keep the People in Servitude to the Priests by a blind Devotion God must be Worshipped Rationally and with all holy wisdom and not with Childish shadows and trifles nor with slovenly and imprudent words which tend to breed in the hearers derision or contempt Neither the cantings or scenical Actions or affected Repetitions of the Papists nor the rude disorderly incongruous Expressions of unskilful men are fit to be offered to the Glorious God Prudence and Holiness and Seriousness and Reverence must appear in that Worship which must honour God O with what Holiness should we hear from and speak to the Holy Holy Holy God Who will be Sanctified in all that draw near him Lev. 10.3 and will not hold him guiltless that taketh his Name in Vain They that will do it acceptably must serve him with Reverence and godly fear Heb. 12.28 as knowing that he is a consuming fire and yet with alacrity love and delight as knowing that in his favour is Life and that he is the infinitely amiable Good the hope and only Portion of Believers XI The Humility Meekness and Patience of Christians are greatly necessary to their glorifying of God I joyn all three together for brevity sake 1. It is a thing very amiable in the eyes of all when Men have not too high thoughts of themselves and seek not to be over-valued by others either as great or wise or good when they seek not precedency preferment or honour but take the lowest place and envy not the precedence or honour of others but take another's honour as their own and take another to be fitter caeteris paribus for places of Power Trust or Eminency than themselves when they do according to the measure of their worth honour all men 1 Pet. 2.17 And are kindly affectioned one to another in Brotherly Love in honour preferring one another Rom. 12.10 Not dissemblingly and Complementally saying Your Servant Sir while they would fain have others below them and to be obedient to their wills But really to think meanly of their own worth and Wisdom Rom. 12.3 For I say through the grace given to me to every man that is among you not to think of himself more highly than he ought to think but to think soberly as God hath dealt to every Man the measure of Faith Not thinking himself something when he is nothing Gal. 6.3 Nor to be more Learned or Wise or Pious than he is We must be indeed his Disciples who humbled himself and made himself of no Reputation Phil. 2.7 8. and washed and wiped the feet of his Disciples to teach them what to be and do to one another who hath taught us the necessity of Cross-bearing and self-denial and to humble our selves as little Children if ever we will enter into the Kingdom of Heaven Mat. 16.24 and 18.3 4. and hath decreed and fore-told us that whosoever shall exalt himself shall be abased and he that humbleth himself shall be exalted and therefore the greatness which his Ministers must seek must be to be the Servants of the rest Mat. 23.11 12 13. Honour shall uphold the humble in spirit Prov. 29.23 But a man's Pride shall bring him low Better is it to be of an humble spirit with the lowly than to divide the spoyls with the Proud Prov. 16.10 He that will honour his Religion must put on as the Elect of God bowels of mercy kindness humbleness of mind not of Tongue only meekness long-suffering forbearing one another and forgiving one another if any man have a Quarrel against any Col. 3.12 13. He must not set out himself like the Richest and desire to seem high or notable to others nor set up himself with his Superiours nor swell or grudge if he be not regarded or taken notice of no nor if he be reproved or dishonoured But must learn of an humbled Christ to be meek and lowly Mat. 11.29 and must not mind or desire high things but condescend to men of low estate and not be wise in his own conceit Rom. 12.16 I beseech you therefore that you walk worthy the vocation wherewith ye are called with all lowliness and meekness with long-suffering forbearing one another in Love Eph. 4.1 2. Let nothing be done through strife or vain glory but in lowliness of mind let each esteem others better than themselves Phil. 2.3 What man loveth not such a Spirit and Conversation O that it were more common and eminent among us and then we should find that the dis-affection of the Ignorant would be much abated and that when a man's wayes thus please God his Enemies will be the more at peace with him Prov. 16.7 But when they are proud and we are proud and we cannot yield nor bow nor give place to the wrathful but must justle and contend with them for our place and honour we lose our Christian honour by seeking Carnal honour and appear to be but like other men And even the Proud themselves will disdain the Proud 2. And though we may be Angry and not sin and must be plain and zealous against sin and for God though guilty galled sinners be displeased by it yet meekness must be our temperature For a turbulent rough unquiet spirit is displeasing both to God and Man such Persons have seldom peace with others or themselves A meek and quiet spirit is in the sight of God of great price 1 Pet. 3.4 Blessed are the meek for they shall Inherit the Earth they shall speed better than others even in this World Mat. 5.5 The Wisdom from above is first pure then peaceable gentle easie to be entreated full of mercy and good fruits Paul tells us
and grant that those things which the craft and subtilty of the Devil or Man worketh against us may be brought to nought and by the providence of his goodness may be dispersed that we his Servants being hindred by no persecution may give thanks to him in his holy Church and serve him in holiness and pureness of life to his Glory through Jesus Christ Vse 3 You may see hence how much those men are mistaken who talk of the Good Works or Lives of Christians as that which must have no honour lest it dishonour God As if all the honour were taken from Christ which is given to Good Works and the Patients health were the dishonour of the Physitian When we are Redeemed and Purified to be zealous of good works and created for them in Christ Jesus as Tit. 2.14 Eph. 2.10 Yea and shall be judged according to our Works This Informeth you that the Good Works or Lives of Christians is a Vse 4 Great means ordained by Christ for the Convincing of Sinners and the Glorifying of God in the World Preaching doth much but it is not appointed to do all The Lives of Preachers must also be a convincing Light And all true Christians Men and Women are called to Preach to the World by their Good Works And a Holy Righteous and Sober Life is the great Ordinance of God appointed for the saving of your selves and others O that the Lord would bring this close to all our hearts Christians if you abhor dumb Teachers because they starve and betray Souls take heed lest you condemn your selves you owe Men the convincing helps of a holy fruitful life as well as the Preacher owes them his Ministry Preach by well-doing shine out in good works or else you are no Lights of Christ but betrayers of Mens souls you rob all about you of a great Ordinance of God a great means appointed by him for mens Salvation The world will judge of the Scriptures by your Lives and of Religion by your Lives and of Christ himself by your Lives If your Lives are such as tend to perswade men that Christians are but like other Men yea that they are but self-conceited Sinners as Carnal Sensual Uncharitable Proud Self-seeking Worldly Envious as others and so that Christianity is but such This is a horrid blaspheming of Christ how highly soever your Tongues may speak of him and how low soever your Knees may bow to him O that you knew how much of God's great Work of Salvation in the world is to be done by Christians Lives Your Lives must teach men to believe that there is a Heaven to be won and a Hell to be escaped Your Lives must help Men to believe that Christ and his Word are true Your Lives must tell Men what Holiness is and convince them of the need of Regeneration and that the Spirit of Sanctification is no fancy but the witness of Jesus Christ in the world Your Lives must tell Men by Repentance and Obedience that sin is the greatest Evil and must shew them the difference between the Righteous and the Wicked Yea the Holiness of God must be Glorified by Your Lives Father Son and Holy Ghost the Scripture the Church and Heaven it self must be known much by our Lives And may not I say then with the Apostle 2 Pet. 3.11 What manner of Persons then ought we to be in all holy Conversation and Godliness when the Grace of God which bringeth Salvation hath appeared to all Men teaching us to deny ungodliness and Worldly Lusts and to live soberly righteously and godly in this present world Tit. 2.11 12. Vse 5 But alas What suitable and plentiful matter doth this offer us for our Humiliation and Lamentation on such a day as this A floud of Tears is not too much to lament the scandals of the Christian world With what wounded Hearts should we think of the State of the Churches in Armenia Syria Egypt Abassia and all the oppressed Greeks and all the poor deceived and oppressed Papists and all the ignorant Carnal Protestants O how unlike are your Lives to your Christian Faith and to the Pattern left them by their Lord Doth a worldly proud and fleshly and contentious Clergy Glorifie God Doth an ignorant Ministry Glorifie him who understand not the Message which they should deliver Will the world turn Christians by seeing Christians seek the blood and ruine of each other And hearing even Preachers Reproach each other Or seeing them silence or persecute each other Or by seeing the People run into many Sects and separate from one another as unworthy of Christian Communion Will Proud Ignorant Censorious Fleshly Worldly Professors of Religion ever draw the World to love Religion Or will peevish self-willed impatient discontented Souls that are still wrangling crying and repining make men believe that their Religion rejoyceth blesseth and satisfieth the Soul and maketh men far happier than all others in the world Alas what wonder that so small a part of the world are Christians and so few converted to the love of Holiness when the Great Means is denied them by you which God hath appointed for their Conversion and the world hath not one Helper for a hundred or thousand that it should have You cry out of those that put out the Church-lights under pretence of snuffing them while your selves are Darkness or as a stinking Snuff O Brethren and Christians all I beseech you let us now and often closely ask our selves What do we more than an Antonine a Seneca or a Cicero or a Socrates did beyond opinions words and formalities What do you which is like to convert the world to convince an Infidel or glorifie God Nay do not some among us think that it is the height or part of their Religion to live so contrary to the world as to be singular from others even in lawful or indifferent things and to do little or nothing which the world thinks well of As if crossing and displeasing men needlesly were their winning conversation O when once we go as far beyond them in love humility meekness patience fruitfulness mortification self-denial and heavenliness as we do in opinions profession and self-esteem then we shall win Souls and glorifie God and he will also glorifie us And here we see the wonderful mercy of God to the World who Vse 6 hath appointed them so much means for their Conviction and Salvation So many Christians as there be in the World so many Practical Preachers and helps to mens Conversion are there appointed by God And let the blame and shame lye on us where it is due and not on God if yet the World remain in darkness It is God's Will that every Christian in the World should be as a Star to shine to sinners in their darkness and O then how gloriously would the World be bespangled and enlightned If you say Why then doth not God make Christians better That is a question which cannot be well answered without a
Name Though the Action may be a common Action in it self or perhaps some base servile low imployment yet being done in the Name of Christ with Faith in him with care and conscience to please him such an Action far surpasseth the great and noble exploit of Alexander the Great of Pompey or Caesar or of any of the Renowned Hero's in the World who in the name of parts or gifts or any acquired Excellencies have done great things in the World There may be a great difference betwixt Persons and their Imployments as betwixt a Prince and a Peasant in their places and yet a poor Peasant doing some common work in an ordinary way it may be a piece of drudgery yet his work being done by Faith in Christ's Name it doth as much surpass the Person and Actions of a Prince in a worth and Excellency which doth not manage his Publick and weighty affairs of State in the Name of Christ as the Prince doth surpass him in place They have great advantage above all others who go about their common Imployments in the Name of Christ and for the honour of Christ above all others who Act in their own name as it was with David and Goliah 1 Sam. 17.45 The lowest Actions done by Faith have a very great honour put upon them by the Spirit of God above all others Heb. 11.31 The Harlot Rahab receiving the Spies by Faith is put among the worthies upon that account Civil and natural Actions done in the Name of Christ are raised to a very great height to have the name of Religious put upon them Thus doth Faith in Christ's Name turn Brass and Copper into Gold Luther saith that if he might have his Option he would rather chuse the lowest and basest Imployment of a poor Rustick or Maid-Servant doing their work in Faith before all the Victories and Triumphs of Alexander the Great or Julius Caesar Why Because hic est Deus illic est Diabolus haec est differentia essentialis hoc non omnes possunt cernere neque Erasmus quidem vidit that is because with a poor Saint God is and the Devil with them and this is an essential difference betwixt them every one does not see it Erasmus himself did not perceive it By this Name the most contemptible Persons in the World are come to be renowned in the Church Heb. 11.2 38 39. Those that Live by Faith on that Name had a great and good Report in Heaven and though they were despised by the World yet the World was not worthy of them God never speaks such a word of all the men of great Name in the World as he does of the poorest Saint on Earth that the World is not worthy of them Sure I am that many of those great Men of the World were not worthy to Live in the World the World was weary of them and the worse for them 6. Infer If all we do well in the World is to be done in Christ's Name and through his strength it is very fit that we should give him the glory of all Since all we can do is of him and from him all must be to him Rom. 11.36 We find in Rev. 5.8 9 10 c. that the Saints and Angels fell down and gave glory to God and to the Lamb. The Lord is very jealous of his Honour when Men take the glory that is due to him to themselves and Sacrifice to their own Acts and as God is jealous of his Honour Isa 42.8 and will endure to have no Co-partners with him so the Servants of Christ are also jealous of themselves lest when they have done worthily they should rob him of his Honour and therefore 1 Cor. 15.10 the Apostle Paul when he had said I laboured more abundantly than they all seems presently to correct himself yet not I but the Grace of God in me 7. Infer Hence it will follow that whatever Service or Worship is done in any Name to God than that of Christ it is rejected or what is done in his Name but not according to his mind is abhorred of God though he may do that which is commanded by God which for Substance may be the same that a Believer doth yet being not done in the Name of Christ God abhors it Isa 66.3 Though they did Sacrifice such things as God commanded Isa 58.1 2 3 c. yet being not done in the Name of the Lord for his Glory and according to his Word it is rejected of God Isa 1.10 11 12. Their Incense which was appointed for expiation was an abomination to God so that all the Worship of the Jewish Synagogue was abhorr'd of God because the Name of Christ is abhorred by them and all the Services of Papists who are of the Synagogue of Satan which are tendered in the Name of Saints or Angels or of their own merit or Righteousness are rejected with greatest detestation all the Service of the whole Nations of Turks what are done in the Name of Mahomet and their Alchoran are an abomination to God 8. Infer Hence Learn that there is no honouring of God but in the Name of his Son John 5.23 There can be no true praise given to God in any work by any Person but in and through Christ Eph. 2.10 We are Created in Christ Jesus to good Works so as they must be a new Created People through Christ which are a People to his Praise Psal 102.8 The lowest meanest work done by Faith in Christ as it brings great Honour to God so it is greatly honoured by God Mat. 10. A Cup of cold water given upon the account of Christ has a great reward from him Salvian speaks to this point very notably non perdiderit mercedem suam Mat. 10.42 Etiam eam rem in futuro habituram praemium esse dicit quae in praesenti praetium non dabit tantum honoris cultori suo tribuit ut aliquid esset per fidem quod hic omnino nihil esset per servilitatem He shall not lose his reward says he in the World to come he shall have a great reward which perhaps in the present Life he may miss of so great an honour is God pleased to put upon an Action done in Faith however mean and inconsiderable and which by reason of its vileness in the eyes of men is nothing A visit of a poor Member of Christ sick or in Prison or an Alms given to feed or cloath them what an honour is put upon these at the last day Mat. 25.34 35 36. But what shall we think of Cyrus and Darius and others who did so great things for the Church of God Isa 45.1 2 3 4. And of the King of Tyrus who upon account of the Protection that the People of God had from him is called the Anointed Cherub that covereth Ezek. 28.14 16. To this I Answer that as for Cyrus though God made great use of him yet the Lord says expresly of him that he know him
him and delight in him whose properties are these 1. 'T is a soveraign love he it is whom the soul loveth as before out of the Canticles chap. 1.7 a transcendent love arising out of some due apprehension of his own excellency and those most inestimable benefits procured by him he is the standard-bearer amongst ten thousand Cant. 4.10 as the apple-tree for shade and fruit to the weary travellers above all the trees of the forrest Cant. 2.3 Saints and Angels are but shrubs and fruitless things to him they have fruit for themselves from him but none for us 2. It is unsatisfiable with any thing besides him love is a restless affection therefore compared to the grave and death Cant. 8.6 7. amor semper quaerit nova it cannot say I have enough till it be terminated on Jesus Christ and God by him 3. 'T is ardent and therefore it is compared to coals of fire in the Text Cant. 8. it is not a flat and faint thing but it warms and enlarges the heart 4. 'T is very chast 't is not to be frighted away by the troubles and affrightments of the world neither is it to be bribed off by the blandishments and allurements of it many waters cannot quench it and if any would offer all the substance of his house to corrupt it to withdraw it it would be utterly contemned ibid. 5. And chiefly it is obediential what would not a man do or suffer for such a Saviour for such a Salvation as from sin and hell and such a Salvation as into grace and eternal glory it is the fulfilling of the law Rom. 13.10 A man that loves the Lord Jesus would fulfil every one of his commands the law of his God is in his heart Psal 37.31 and his heart is to the law there is a kind of perfection secundum intentionem and he goes on gradually quoad perfectionem Love makes the yoke easie his commands are not grievous i. e. They are precious Oh how I love thy Law says David Psal 119.97 I delight in the Law of God in my inner man saith Paul Rom. 7.22 Try your selves by this compare your selves with that of Christ in his farewel Sermon Joh. 14.15 21 23. withal remember and dread that Text 1 Cor. 16.22 If any man love not the Lord Jesus i. e. malign him oppose him let him be accursed till the Lord comes 2. The object of this love we have it in the Text viz. the Lord Jesus and all of him he is altogether lovely A believer loves him as King loves his Laws and institutions and none but his loves him as Priest in the holiness of his nature and life in the suffering of his soul and death how precious is Jesus 1 Pet. 2.7 loves him as a Prophet revealing the mystery of Salvation the glorious mystery of the Gospel hidden from generations hidden from the wise and prudent Believers love him most intimately as a King for holiness as a Priest for righteousness and as a Prophet for wisdom Lust like the harlot divides him but love like the true mother will have him whole as well holiness to save from sin as righteousness to save from hell 3. The cause of it is the blessed Spirit the fruit of the Spirit is love Gal. 5.22 The Lord thy God shall circumcise thy heart and cause thee to love the Lord thy God Deut. 30.6 Alas 't is not in corrupt nature the wisdom of the flesh the best in that hedge is enmity not a bare enemy but enmity against God 't is not subject i. e. ordinarily regularly subject to his Law neither can be there is a remotio actus and posse too 't is a divine work The other holy affection is joy in the Text we have the properties of it First 'T is unspeakable the joy of harvest rich spoils great treasures when they are right i. e. when they are derived from God by Jesus Christ they have their weight but what are these to the joy of a pardon to a trembling and condemned man and what is this to the joy in Christ to a man that understands and is sensible what damnation is what hell is what eternity is the highness the sweetness the revivement is indeed ineffable no man that feels it can find words fully to express it 2. 'T is full of glory i. e. say some a stander by cannot judge of it That is true but is too short 't is initium vitae aeternae 't is glorificatum gaudium 't is a part of heaven Austin seems to think that is too much our present comfort saith he is rather Solatium praesentis miseriae than gaudium futurae beatitudinis rather a collation or refreshment upon our journey than a set meal at our journeys end What if we should take the word here glorious for strong full of glory full of divine power a holy joy an heart-enlargeing joy strong to do and strong to die certainly sin is never more odious the heart is never more soft the commandements never more precious the World never more regardless Jesus never more glorious than when we humbly rejoyce in the sense of God's love by Jesus Christ through the witness of the blessed Spirit If our comforts be not heart-enlarging to love and duty they may be suspected for unsound I will add one property viz. The joy of Believers is soul-satisfying joy it fills the heart and every chink of it it is abundantly nay victoriously satisfying the Soul of it self without praying in the help of the Creatures Light all the candles in the world and they will not cannot make it day let the Sun arise and that will do it without their help Read Hab. 3. the latter end in our phrase our manner of speech it is this if no bread in the cupboard nor money in the purse nor Friend to help yet I will rejoyce in the Lord and glory in the God of my salvation The Object of this Joy is present interest in Jesus and a lively hope of Glory or Glory hoped for the cause efficient is the blessed Spirit joy in the Holy Ghost i. e. by him the inward instrument is Faith Faith special or Assurance Christ loved me and gave himself for me Gal. 2.20 The outward instrument is the Gospel the Angel called it Tydings of great joy I pray you try again where is your joy whence doth it arise upon what is it fixed of what kind is it what is the power of it joy is natural and pleasing every man seeks it many there be that say who will shew us any good they are for sensible palpable good Corn Wine or Oyl Riches Honours here they think to find joy and comfort Alas they seek the living among the dead they suck an empty breast David had all this but he sought far higher he was of a more noble and heavenly temper lift up the light of thy countenance cause thy face to shine upon thy Servant that will put gladness into my
Divine meditation Faith is enlarged and grows up by converse with divine objects meditate upon these things 1. Christ's Deity Be well stored with Scriptural knowledg of this great truth set thy heart to it and let it be fixed in the midst of thy heart assure your selves that the eternal Godhead of Jesus is the most practical point in Heaven and will be so while Heaven is Heaven 2. Be intimately acquainted with Christ's righteousness that it is the only righteousness that can present us holy unreprovable unblameable in God's sight that it was his business in the world to bring in this everlasting righteousness that it is done and finished that he hath nothing to do with this righteousness now in Heaven but to cloath us with to present us in before God 3. Meditate on God's righteousness that it is not only his will but his nature to punish sin sin must damn thee without Christ there is not only a possibility or probability that sin may ruine but without an interest in Christ it must do so whet much upon thy heart that must God cannot but hate sin because he is holy and he cannot but punish sin because he is righteous God must not forego his own nature to gratifie our humors 8. Direct Be well skilled and settled as it becomes a Christian in the great article of justification before God thy Faith and duties and comforts depend might and main upon this Know that no servant of God be he Abraham Moses or Paul if God enter into judgment with him can stand justified in his sight God will not justifie us without a righteousness and that righteousness must be unblamable and therefore in all numbers perfect God will not call that perfect which is not so for his judgment is according to truth Rom. 2.2 where shall we find this perfect righteousness but in Christ who is Jehovah our righteousness Jer. 23.6 and made of God to us righteousness 1 Cor. 1.30 how shall this become ours but by imputation Rom. 4.6 how shall we receive this gift of righteousness but by Faith Rom. 5.17 be well skilled in the good old way go in the foot steps of the flock and feed besides the shepherds tents Believe it Sirs there is no way but Christ unto the Father his blood is that new and living way Heb. 10.19 there is no standing in God's presence but in him no acceptance but by him no comfort but from him Be wise and wary there are many adversaries Only give me leave to say this I think that the Socinians had never set up man's obedience for his righteousness if they had not with wicked hands quantum in illis first pulled down Chist's Deity and as they are abhorred for this blasphemy of blasphemies so I cannot abide them for dawbing over man's obedience in this affair so deceitfully and deceivingly viz. in saying it is not only causa sine quâ non in our justification as if the material cause or the matter which God imputes for righteousness were only a poor causa sine quâ non but no more now of this jugling 9. Direct If you would preserve a right understanding of the nature of Faith take heed of advancing it into Christ's place as if God should impute the act of Faith for righteousness or that God should impute Faith and obedience as the condition or matter of our righteousness and not Christ's obedience for both cannot be imputed if God imputed Christ's obedience then not ours if ours then not Christ's The nature of Faith consists in coming to Christ for righteousness and pardon only the man hurt with the fiery sting looks to the brazen Serpent for cure Fides que that Faith which is justifying takes in Christ as Lord with all the heart but qua justificat in the business of justifitation qua sic it looks only to Christ as crucified This plain old distinction will stand If the nature of Faith did consist in Christianity I say if this were true I believe all believers could be contented to have it so for any harm they should have by it for they willingly devote themselves to the obedience of God only they cannot make this Faith or Christianity to be the condition or matter of justification for this were to fall from grace to make of none effect the death of Christ and to drive Christianity and comfort out of the world 10. Direct Get and keep this Faith specially by a constant and conscionable living in duty and living above it Say to the commandements you are my rule and love and joy to Christ thou art my life Col. 3.4 'T is the height of Christianity to live in duties and to live above them 'T is quickly said 't is an easie matter to distinguish in the Schools or pulpit but to distinguish in the conscience practically to distinguish is not so easie qui novit distinguere inter legem evangelium sciat se esse edoctum à Deo Had I all the holiness of the Saints from the beginning to this day I would bless God for the least and prize it above all treasures yet I would lay all aside and be found in Christ In the midst of thy duties ask thy soul the question soul what is thy title thy plea If I were to dye this day what have I to plead in what shall I stand before God what have I to plead why I should not perish in hell ask thy self what is thy righteousness ask it solemnly frequently is it not Christ and he only this would much conduce to confirm thy Faith such a Faith that would bring in comfort The thoughts of this so affected Dr. Mollius that he seldom names Jesus with dry eyes 11. Direct Be much in secret prayer ejaculations this will breed acquaintance and that comfort the non exercise of this breeds a strangeness between God and the soul and that 's uncomfortable This and meditation who can hinder The soul is active breathings and thoughts are quick it is soon done it will never hinder your business and in this way the blessed spirit causeth us to know and believe the love that God hath to us 1 Joh. 4.16 and refresheth the soul with joy and comfort in believing Do not only pray for the comforts and supplies of the holy spirit but pray to him to this purpose Blessed spirit convince me of my sins more and convince me more and more of Jesus Christ Holy Spirit take of Christ's and shew it unto me and the like To pass by the prophane scoffs of many and the gross ignorance of more I take it to be a very great neglect in believers that they do not glorifie the Holy Spirit as the Lord and giver of Faith and comfort Remember this qui unum honorat omnes he that honoureth one person aright honoureth every one and he that doth not honour every person honoureth none qui non omnes nec unam 12. Direct If you would get and keep this
inordinate desires after more wealth do proceed 2. By a deep conviction of the greatness of the sin of Covetousness as also of the greatness of the folly that accompanieth that sin 3. By frequent and serious meditation upon death and the eternity which follows upon it 4. By the getting true notions of the vanity of riches and all things here be low 5. By the turning the desires into the right channel and the placing of them upon their proper Objects God and Christ and Spiritual things 6. By Considering how well others do who have but a slender proportion of these things and how thankful they are for that little which God measures out to them I do not at all enlarge on these things both because this is not that notion of Contentment which I most design as also because I shall have cccasion to speak more to them in what will follow How as it lies in the quietness of the mind c. 3. Therefore we are to consider Contentment as it imports a calmness and composedness of mind in every condition stilness and sedateness of spirit under all occurrences of Providence When a man likes whatsoever God doth to him or with him doth quietly submit unto and acquiesce in God's dispose of him this is contentment And so there is a great affinity though not a perfect identity 'twixt it and Patience so 't is opposed to all vexing fretting and murmuring to all undue perturbations of mind under God's dispensations towards us though they be never so cross to our natural desires Unquestionably this was one thing if not the main intended by our Apostle when he saith I have learned in every state to be content 'T is as if he had said I am brought to this alwaies to think well of God and of every state into which he is pleased to bring me whatever pleases him pleaseth me be it imprisonment poverty sickness reproach death it self let but God's will be done and I am content I am taught to bear all things with great * A. Christo omnia aequanimiter ferre Sum edoctus Hieron equanimity or eavenness of Spirit The Question then will come to this How may we and Others get this excellent frame to have the heart in every state calm and quiet without being disturbed and discontented under any thing that doth befall us the resolving of this Question will be my present work Three Helps to Contentment For answer to it I will reduce all to these three Helps or Means Consideration Grace or Godliness Prayer He that would learn and live Contentment must be a Considering man a godly man a praying man Consideration will do much Godliness will do more Prayer will do most of all In the former we have what Reason and Judgment can do In the second we have what a Divine Principle can do in the third we have what God himself can do In consideration we have the strength of the Man In grace the strength of the Christian In prayer the strength of God all of which being united they must needs do the work effectually Now as to these three Directions it is with me as it sometimes is at the head of a spring where the stream at first is so narrow that with ease any may stride over it but afterwards it doth very much widen and dilate it self in so much that the little stream is turned into a vast river So here take these three Heads in the General and at the first naming of them so my work seems to lie in a very small compass but when I come to make a further and more distinct inquiry into them truly there is a vast sea before me where 't is hard to find any bounds or limits I shall go over them with as much brevity as the Subject will admit of and as may best conduce to the great end the furtherance of Contentment The first means is Consideration By which I understand Of the past help viz. Consideration not only that which is rational and proper to a Man as a Man but that which is religious and divine both together but especially the latter have a great influence upon contentment Few do live Contentation because few do act consideration we are passionate because we are inconsiderate Were there but more considering doubtless there would be less murmuring David said in his haste All Men are liers Men are hasty and sudden and indeliberate Psal 116.11 they do not duly weigh and ponder things and thereupon passion and discontent prevail over them 'T Is good advice that in Eccles 7.14 In the Day of adversity consider when we meet with any thing which runs cross to our desires which makes it a day of adversity did we but sit down and consider about the matter this vvould much tend to the quieting of our spirits Consideration is an excellent help to Contentation He who is not thoughtful vvill never learn the lesson of the Text. Discomposures of mind are not to be kept off by any Spells or Charms but by solid and judicious consideration But vve must leave the General and come to Particulars and novv I am going out of the Straits and lanching out into the main Ocean The enquiry is How is a Christian to manage consideration in order to his attaining of contentment For your direction in this I vvill 1. Set before you that special Matter Directions how to manage Consideration in order to Contentment which you are to consider upon for this end 2. Instance in some of those common Cases wherein Contentment or Discontent are usually acted and shew what those considerations are which are proper to each for the promoting of the one and the preventing of the other 3. Speak a little to the Manner wherein Consideraion is to be managed For the first Of the special matter of it Would you knovv vvhat is that special and proper Matter which your Consideration is to work upon to further contentment in every state then bring it to to these three Heads Consider 1. Who it is that orders the State 2. What there is in the State it self 3. The excellency of a contented frame Who orders the state and how 't is ordered 1. Who it is that orders the estate surely the Supreme Sovereign all disposing God My times are in thy hands Psal 31.15 'T is so with every man in the world and with every thing about every man all is in God's hands There is an hand above which directs all Events here below He that numbers our hairs orders our state Good and Evil do not come by chance or happen in a casual and fortuitous way but both are disposed by God's Providence and according to his Will This we seem to give a full assent unto and yet in practice we do either wholly forget it or flatly deny it My advice therefore is this when at any time your hearts begin to storm and fret at your condition pray
sit down and seriously consider who it is that orders that condition let your thoughts dwell upon that and see if it be not to your advantage for the suppressing of all undue perturbations of mind Psal 39.3 David tells us while he was musing the fire burned that is the fire of passion as many do expound it There is indeed a musing which tends to heart-disquietment when all our thoughts are taken up in poring upon that which troubles us but that musing which I am now urging hath a quite other effect Vide Boeth de Cons Philos. l. 1 Prosa 6. it will quench the fire not kindle it Methinks that Christian should not easily be disturbed at what befalls him who considers let it be what it will it is all of God What believe and own a Providence as carving out every condition and yet be discontented that 's very sad Is it fit for the Creature to be angry with God as †Jon. 4.9 Is 43.9 Rom. 9.20 Jonas was shall man dispute with God the clay say to the Potter Why hast thou made me thus must Providence be arraigned at our tribunal and our Will clash with God's by no means There 's all the Reason in the world that whatsoever pleaseth God should please the Creature 'T is the Lord saith * 1 Sam. 3.18 Eli let him do what seems him good I was dumb saith †Psal 39.9 David and opened not my mouth because thou Lord didst it The Lord gave saith †Job 1.21 Job and the Lord hath taken away blessed be the name of the Lord. I do not know a more effectual Help to stilness of Spirit than the consideration of this that all is ordered by God And certainly he that is quiet and composed upon this that frame demonstrates him to have not only a good but a great and a noble spirit 'T is an excellent passage that of Seneca †Magnus est animus qui se Deo tradidit pusillus degener qui ob lectatur de ordine murdi malè existimat Deos mavult emendare quà m se Ep. 107. 'T is a great soul which surrenders up it self to God but that 's a poor low soul which contends and thinks ill of the ordering of the world and which would rather mend the Gods than it self But here in our considering in order to the having of the heart smooth and calm 't is good to take in more viz. not only to employ our thoughts upon the thing but also upon the modification and circumstances thereof not only to think of this that all is ordered by God but how and in what manner all is ordered by him Oh this if duly weighed and digested would be of great efficacy to further Contentation Now take an account of this in four things 1. All is ordered by God irresistibly Is 43.13 I will work and who shall let 'T is applicable to God's providential dealings with every single person in the world these are carried on with such a mighty power that 't is a vain thing for any to go about to resist and hinder God in what he will do If Man will be cross and thwart and controll him what doth it signifie God's vvill shall be done for all that He will do all his pleasure there is no contending with him Job 34.33 Should it be according to thy mind he will recompense it whether thou refuse or whether thou choose c. Christian Thou passionately desirest such a mercy thou shalt have it never the sooner for that If God will bestow it thou shalt have it If he will withhold it all thy earnestness and striving will do no good Or thou wouldst fain have such an affliction removed that will not do thy work If God will take it off from thee there 's an end of it If he will continue it thou must bear it still Humble Contentment may do much but proud contending will do nothing God knows what he hath to do and he will not be hindred in what he sees fit to do Pray therefore whenever passion begins to rise in the soul think of this speedily If it be thus that the tide of Providence vvill have its course that there 's no hindring of the Almighty and Soveraign-acting God for he doth whatsoever pleaseth him Eccl. 8.3 and worketh all things after the counsel of his own will Eph. 1.11 then our Reason and judgment will tell us that 't is best to yield and submit to this God and to comply with that which we cannot alter 2. All is ordered by God righteously He is righteous and he doth nothing but what is righteous shall not the Judge of all the earth do right Gen 18.251 Psal 145.17 Rev. 15.3 Psal 97.2 Job 34.23 the Lord is righteous in all his wayes and holy in all his works Just and true are all thy wayes O thou King of Saints Clouds and darkness are round about him righteousness and judgment are the habitation of his Throne He will not lay upon man more than right that he should enter into judgment with God This is an excellent subject for our Thoughts to dwell upon when any thing troubles us Well may there be our contentment in every state when there is God's righteousness in every state Providence may sometimes be dark and mysterious yet 't is alwayes just and righteous God may sometimes cross us but he never wrongs us He doth not see it good in all our desires to gratifie us but 't is good for us in all his dispensations to Psal 51.4 Lam. 1.18 justifie him Doth he remove a mercy vvhich vve have not forfeited Doth he lay on an affliction vvhich vve by sin have not deserved and if so doth it not become us to be silent before him Lam. 3.39 Mic. 7.9 Wherefore doth a living man complain a man for the punishment of his sin Oh saith the Church I will bear the indignation of the Lord for I have sinned against him 'T is a smart passage that in Prov. 19.3 The foolishness of man perverteth his way and his heart fretteth against the Lord we provoke God to afflict us and then we are angry with him whereas we have reason only to be angry with our our selves our own sins being the procuring cause of all our miseries We have often too just Grounds of being troubled with our own hearts because of their pride carnality unthankfulness unbelief c. this is good discontent but we never have any just Grounds of being disturbed at what God doth he being in all his actings holy and righteous Bring it to this in your consideration such a good I want such an evil I feel but is God unrighteous in either surely no For do I deserve the one and do I not deserve the other why then should I quarrel or fret against God Discontent is a bold impeachment of God's righteousness and is not that a thing of a very hainous nature grounded
righteousness wisdom goodness c. It speaks the creature to have a due sense of what he is in himself a poor vile worthless nothing less than the least of all the mercies of God It speaks the due subjection of the creature's Will to the Will of his Creator and that he lives in an entire surrender and resignation of himself to the dispose of his Maker Is not this holy and gracious wherein doth grace more shew it self than in such things as these Contentment evidenceth much grace Discontentment much sin The former is a compound of several graces the latter a compound of several sins In a contented frame there 's Humility Faith Hope Patience Heavenly-mindedness Crucifixion to the world c. in a discontented frame there 's Pride Vnbelief Impatience Carnality nay practical Atheism it self The truth is contentment is better than any comfort which we want Discontent is worse than any evil which we feel no outward enjoyment is comparable to the good of the one no outward affliction is comparable to the evil of the other Highly pleasing to God 2. It 's a frame highly pleasing to God When a man is once brought to this to lay himself and all his Concerns at God's feet to say It is the Lord let him do with me and mine what seems him good I 'le like well of whatsoever he doth O this pleaseth God greatly We are well pleasing to him when his Providences are well pleasing to us The discontented Person is angry with God for which to be sure God is angry with him Nothing provokes God more than a murmuring and fretful spirit nothing pleases him more than a quiet Spirit Great advantages so our selves 3. The advantages of it to our selves are very great it fills with comfort He never wants comfort that lives Contentment A contented spirit is ever a chearful spirit 'T is an heaven upon earth as the opposite to it is an Hell upon earth 'T is the mind at rest in every condition A contented man hath not only the comfort of what he hath but also of what he hath not What he wants in outward possession is made up to him in inward submission It fits for Duty Lord When the heart is repining and mutinying against God how unfit is a man for Duty but when the spirit is still and quiet all is done well Passion unfits us for converse with men much more for converse with God in holy Duties 'T is sad praying when discontent prevails Animus aequus optimum est aerumnae condimentum Plaut It alwayes procures that very mercy which we desire or some other that is better for us Discontent makes us to lose what we have Contentment gets us what we want Fretting never removed a Cross nor procured a comfort quiet submission doth both The Father continues to correct the froward Child but when once it yields and is quiet he gives it any thing It sweetens every bitter Cup. This ingredient takes off the bitterness of every State as the wood cast by Moses did the bitterness of the Waters Nothing can come amiss to him that hath learned to be content Many such advantages do accrue from Contentment but as to the contrary vice 't is a thing greatly mischievous 'T is a sad inlet to Sin what will not a man do when he is under the power of discontent he 'l shift for himself use unlawful means do any thing to better his condition if nothing will do this for him he can even lay violent hands upon himself Oh that we had not too many sad examples of this 'T is a sad preparation to all temptations the Devil will be sure to be fishing where the waters are troubled as Flies settle upon the galled back so the Tempter betakes himself to the man that is in pain with his condition It deprives of Happiness for the discontented person alwayes thinks himself miserable and so he can never be happy Nemo felix est qui suo judicio miser est Salvian de Provid It exposes to dreadful judgments What severe punishments did the Israelites murmuring bring upon them Read Numb 14. per. tot Psal 106.24 25. 1 Cor 10.10 Now if these things were but laid to heart and seriously considered by Christians would not the consideration thereof much conduce to their attaining and living of Contentment Certainly the due fixing and working of the thoughts upon the excellency of this frame of the Sin and evil of the contrary frame vvould be of great use and very effectual towards the composing and quieting of their spirits in every condition Suppose it pleaseth the Lord so or so to afflict me to exercise me with such or such things which are very cross to my desires and hereupon I find my heart to begin to be moved vvhat 's now to be done to prevent the further growth of Passion why I 'le retire and vveigh with my self what a gracious temper of Soul contentment is vvhat a sinful and cursed temper of Soul discontent is how much I shall please God and profit my self by the one how much I shall offend God and prejudice my self by the other this my thoughts shall stay upon and I 'le reason with my self Why art thou O my Soul thus disquieted within me Psal 42.11 This is the Course which I resolve to take in my afflicted condition to keep my heart still and composed hoping that God will bless it to the end Ay and so do for 't is a good one and many by experience have found the benefit of it But to close this Head We are undone for want of Consideration the world groans under the mischievous effects of inconsideracy which might be made out in several particulars I shall go no furtherâ— than that one thing vvhich I am upon Whence is it that there is amongst Men amongst Professors so little of Contentment that so few have learnt in every state to be content that impatience repining quarelling with God discontent are so epidemical that the most live in the dislike of their condition I say whence is this I answer 't is in a great measure from the general neglect of Consideration Could vve but bring men to this Contentation vvould not be so rare a thing as now it is I do not assert this one Means to be sufficient but believe me it would go very far Well as any of you desire for the time to come to be as here Paul was vvhenever any thing troubles you see that you fall upon consideration and draw it to these three Heads Who orders your state How your state is circumstantiated What the frame it self is So much for the first thing in the Direction the special Matter upon which Consideration is to be acted in order to Contentment I go on to the second Particular cases wherein Consideration is to be acted in order to Contentment viz. to instance in some of those special Cases unto which contentment doth mainly refer
The ground that lies lowest usually is most fruitful the earth that hath the richest mines in it commonly is most barren Who serves God less than they who are most wealthy to their shame be it spoken You would have more of this world and fret that God keeps you so much under alas you know not what you desire had you more it would be hurtful if the estate was better the heart would be worse Again Eccl. 5.13 as 't is not best for Duty so neither for Safety who are exposed to so many dangers as they who swim in earthly treasures Saepius ventis agitatur iâ—gens Pinus c. Horat. The higher is the building the more 't is endangered by fierce winds great Vessels strike where lesser go with safety the Ship that Sails with a full wind and all its fails up is apt to overset such who feed high are in most danger of Feavers and Surfeits Every condition hath its snares but the high condition is exceeding full of them And once more 't is not the best for Comfort the poor envy the rich when in truth they have more cause to pitty them Oh the cares distractions hurries that they live under In all their great enjoyments how little do they enjoy either God or themselves Pauperes ditiâ—ribus eo plerumque laetâ—ores quò animus eorum in paucioribus distringitur Sen. ad Helvid c. 12 and can any state be comfortable without these Luk. 12.15 Take heed of Covetousness for a man's life i. e. the comfort of his life consisteth not in the abundance of the things which he possesseth Tantis parta malis cuâ—á majore metúque Servantur misera est magni custodia census Juven Sat 14. The easiness of the garment or shoe doth not lie in its bigness but in its fitness And so 't is not the greatness of the Estate that gives comfort but the suiting of the mind and of the elate be it what it will There often is that serenity of mind in a poor cottage which is not enjoyed in the stately palace The mean man sleeps better on a hard bed than he who lies upon his bed of down and there is a more chearful spirit where the fare is course than where there are the greatest dainties You fondly imagine could you but skrew up your estates to such an height then you should and would live with comfort but I pray you why may you not do so now under what you have already as that Commander answered Pyrrhus designing so and so to enlarge his conquests which when he had done then he would fit down and be quiet and live merrily should you arrive at what you aspire after you would find your selves then to be as far from what you promise to your selves as now you are It appearing then that the great Estate is not the best why should any vex and be disturbed because that is denied to them Cui cum paupertate bene convenit dives est Sen. Non qui paruÌ„ habet sed qui plâ—s cupit pauper est Idem Ep. 2. Nihil interest utrum non desideres an habes Ep. 119. Desunt inopiae multa avaritiae omnia Ep 108 Nunquam parum est quod satis est nunquam multum est quod satis non est Ep. 119. Semper inops quicunque cupit Claud. Multa petentibus desunt multa bene est cui Deus obtulit parcâ quod satis est manu Horat. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato 6. The contented man is never poor let him have never so little the discontented man is never rich let him have never so much He is not rich who possesseth much but he who desires no more than what God gives him The way to be rich indeed is not to encrease the wealth but to lessen the covetings of the heart after more He that is ever desiring is ever wanting and he that is ever wanting is ever poor 7. What are these earthly riches that any should be thus insatiably greedy of them Surely there 's but little in them fancy mistakes ignorance being laid aside they are no better than unsatisfying perishing uncertain things Eccles 5.10 He that loveth silver shall not be satisfied with silver nor he that loveth abundance with increase Men may fill their bags and chests with silver nnd gold but they cannot with them fill their Souls no the Soul is a thing too great to be fill'd with such little things as these are Had you all that you desire you would be but where you are dissatisfied still for your * Auri naque fames parto fit major ab auro Prudent Crescentem sequitur cura pecuniam Majorumque fames Horat. Inflammatur lucro avaritia non restinguitur Ambros desires would still grow as fast as your riches should grow yet more must be had and that is the banc of satisfaction †Est uat insoelix augusto limite mundi Unus Pellaeo juveni non sufficit orbis Alexander could conquer the World but the world could not satisfie him he wept because there was no more worlds to conquer Vanity of vanities all is vanity and vexation I say too they are perishing and uncertain things that 's the Epithete of the Apostle trust not in uncertain riches 1 Tim. 6.17 Wilt thou set thine eyes upon that which is not for riches certainly make themselves wings they fly away as an Eagle towards heaven This we see verified every day and if so doth it become a man much more a Christian to be discontented because he hath but little of such vain things as these are Methinks such should scorn to have their generous minds discomposed for such trifles 8. As they are dying things so we are dying Persons What though we be straitned in them 't is not necessary our Estates should be very large when our Lives are not like to be very long A little money serves the Traveller that hath but a short journey to go Parum viae quid multum viatici Might we either alwayes live or when we die carry with us into another world what we have laid up in this then our greediness of these things would be more excusable but neither of these are to be expected Job 1.21 Naked came I out of my mother's womb and naked shall I return thither 1 Tim. 6.7 For we brought nothing into the world and it is certain we can carry nothing out Grace will accompany us into the other World but other things must be all left behind And which I would further add Is it not stupendious folly for dying men who yet have never-dying souls to trouble themselves so much about dying things have not they other things to mind and should not all their sollicitudes be employed about those things such as the things above Col. 3.1 Math 6.33 Math. 6.20 the Kingdom of God and his righteousness treasures in Heaven c. If eternal things and the eternal state was
children Now if this was duly thought of would it not quiet the heart when the thing is ordered by God shall we dislike and fret at what he doth may not he dispense his blessings where he pleaseth Oh if he will give we should be thankful in the owning of his Goodness if he will deny we must be patient in the owning of his Soveraignty 2. Sometimes this mercy is denyed but better are bestowed God doth not give Children but he gives himself and is not he better than ten Sons as Elkanah said of himself to Hannah 1 Sam. 1.8 There is a better name than that of Sons and Daughters promised Isa 56.3.4 they who have that better name have no reason to murmur because they have not that which is worse They who have God for their Father in heaven may well be content to go childless here on earth If God will not give me the lesser yet if he gives me the greater Good have I cause to be angry surely no more than he hath to be angry with me to whom I deny a brass farthing and give him a purse of Gold 3. Children sometimes are withheld a long time but they are given at last of which we have many Instances The case is never desperate so long as we can submit and wait 't is to be hoped God designs to give us that comfort under the want of which we can be contented 4. If Children be given after froward and irregular desires of them 't is to be questioned whether it be done in mercy and 't is to be feared this frame will very much spoil the mercy What we get by discontent we seldom enjoy with comfort How many Parents have experienced the truth of this they were not quiet till they had Children and less quiet after they had them they proved so undutiful stubborn naught that there was much more of vexation in the having than there was in the wanting of them 5. Many wanting the comfort of this Relation it pleaseth God to fill up the comfort of their other Relations The Husband or the Wife are the better because there are no childrn and so the Lord recompences what is denied in one Relation by doubling the comfort of another Relation 6. Children are great comforts but they are but mixt comforts The Rose hath its sweetness but it hath its pricks too and so 't is with Children Oh the cares fears distractions that Parents are filled with about them they are certain cares uncertain comforts as we usually express it We eye the sweet only of this Relation and that makes us fretful did we eye the bitter also we should be more still and calm 7. Had we this mercy in the height of it fill'd up in all respects according to our desires and expectations 't is a thousand to one but our hearts would be too much set upon it And that would be of fatal consequence to us upon many accounts and therefore God foreseeing this 't is out of kindness and love that he withholds it from us These things being considered as to this affliction methinks they should very much dispose the heart to contentation under it 2. Secondly when dear Relations are taken away by death then it 's a time of Discontent To lose a tender Husband an affectionate Wife an hopeful Child How as to the loss of Relations a faithful Friend oh this is a cutting tryal a very smarting rod under which 't is no easie thing to keep the spirit sedate free from all passion and discomposures Yet as hard as it is Consideration would much facilitate it Consider therefore 1. About the true stating of this affliction 'T is great to us because of the greatness of our affection but otherwise as to the thing in it self is it more than the breaking of a pitcher than the dying or withering of a flower than the nipping of a blossom and vvill any considerate person be much moved at such things as these The Heathen bore the death of his child very well upon this consideration vvhen news thereof was brought to him he was not disturbed for said he I knew I begot my child mortal We forget what these comforts are and then we fret at the loss of them 2. Think of the commonness of this affliction You think never was any sorrow like to yours never did any lose such a Husband or such a Wife or such a Child as you have done alas this is but the fondness and excess of love Many have lost as dear Relations as you have lost let them be what they will you are not the first nor will be the last who are thus exercised When a Mercy is common in our eye we set it too low when an Affliction is singular in our eye we set it too high 3. 'T is God himself who makes this rod If a sparrow doth not fall to the ground vvithout him Math. 10.29 certainly a dear Relation doth not shall we not be silent before him He that gave he hath taken he that hath a greater right to Husband Wife Child than any of the Possessors have he hath seen good to call back vvhat is his own shall any vex at this Dead Relations are not * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lost but restored to their first Owner and though 't is our Affliction to lose them yet 't is †Sustulisti liberos quos ipse dederas non contri stor quod recepisti ago gratias quod dedisti Hierâ—n ad Julian Non moeremus quod talem amisimus sed gratias agimus quod habuimus Idem mercy that ever vve had them both must be put together and then the heart vvill be quiet 4. Is all taken if not thou hast no reason to complain The child is taken but 't is but one of many but the Husband is yet spared thou must not be impatient for what is removed but thankful for vvhat is continued as Themistocles when Amyntas took away some of his dishes bore it contentedly saying he might have taken all And pray keep down all passion for this may make you lose vvhat you have though it vvill not regain you vvhat you have lost Oh but some will say my only child is dead Is it so thy affliction is the greater but thy contentation must be never the less He that gave an only son to thee may take an only child from thee Isaac vvas an only son and yet Abraham vvillingly offered him up to God 5. 'T was high time for God to make a breach upon you 'T is the vvisdom of God to his he vvill not let them have long what they over love had you loved less the child might have lived longer When these comforts are too much in our hearts they must not be long in our hands It 's infinite mercy that God will secure our love to himself and take that away from us which would take off our affections from him 6. 'T is that temper of soul which
Christianity calls for quietly and readily to resign up all our comforts to God's dispose Christian 't is a great part of thy religion to be content under these crosses not to have thy comforts ‖ Omnia ista nobis accedant non haereant ut si abducantur fine ullâ nostri lacetatione discedant Senec. Ep. 74. torn from thee as the plaister is from the flesh but to come off easily as the glove doth from the hand 5. Where there is ground of hope that the everlasting state of dead Relations is secured as there is for the Adult who lived in the fear of God for Children descending from Parents in covenant with God there 't is mere self-love which must cause discontent For had we true love to the dead we should rejoyce in their advancement as Christ saith Joh. 14.28 if ye loved me ye would rejoyce because I go to my Father You are troubled because they are not with you but you should joy in this that they are with Christ which is far better Phil. i. 21. 8. Think how others have undergone this tryal Aaron had his sons cut off by a dreadful Judgment but 't is said of him he held his peace Levit. 10.3 Job 1.21 2 Sam. 12.15 c. See Val. Max. l. 5. c. 10. So it was with Job and yet he blessed the Lord So long as there was hope of the life of the child David prayed and fasted but when he saw God's will was done he rose up and eat and afflicted himself no more Nay I might recite several examples of Heathens who did to the shame of us Christians bear the death of dear Relations with great equanimity and undisturbedness of spirit Well I hint these several things to you when any of you are thus tryed I allow you a due and regular grief and sense of God's afflicting hand but there must be no vexing or discontent under it which the Considering of the forementioned particulars may very much prevent or remove 3. Thirdly Wben Relations continued prove uncomfortable How as to uncomfortable Relations this occasions daily risings of heart and much discontent O the sad fires of passion which hereby are kindled in many too many hearts and houses The comfort of Relations is grounded upon suitableness where that is not the rose is turned into a briar or thorn What is unsuitable is uncomfortable as the yoke that doth not suit or fit the neck is alwaies uneasie Now this unsuitableness refers either to the natural temper or to something of an higher nature in both 't is very afflictive but especially in the latter There is an unsuitableness in respect of the natural temper or disposition I intend in this principally Husband and Wife the one is loving mild gentle of an even and calm spirit sweet and obliging in his or her converse the other is quite contrary froward passionate cholerick hard to be pleased alwayes quarelling c. Here 's a cross now and a heavy cross too but what 's to be done by them that bear it so as that they may learn Contentment under it why let them be often in considering these things 1. That God hath a special hand in this affliction 'T is he who brings persons together in this relation he made the match in Heaven before it was made on earth and therefore he is to be eyed in all the Consequences that attend it if it be comfort he is to be blessed for it if it be discomfort he is to be submitted to under it 2. Though this be a sharp tryal yet 't is for good where it 's sanctified It drives many nearer to God weans them more from the world keeps them humble draws out their graces gives them experience of supporting mercy learns them to be more pitiful to others and the like 3. May be this is the only affliction with which some are exercised In all things else 't is mercy only in this thing God sees it good to afflict surely such have little reason to be discontented What under such variety of signal mercies canst thou not bear contentedly one signal affliction 4. The Cross is heavy but patience and contentedness will make it lighter Levius fit patientiâ quod corrigere est nefas The more the Beast strives the more the yoke pinches the more quiet he is the less it hurts him and so it is in that Case which I am upon 5. Possibly more suitable Relations were once enjoyed but forfeited So that if you will be angry it must be with your selves not with God 6. Death will soon put an end to this Cross and we shall shortly be in that state wherein we shall have nothing unsuitable to us But 2. There is an unsuitableness in higher things such as do more immediately concern the honour of God and the everlasting condition of Souls as Grace and no Grace Holiness and sin Godliness and Vngodliness Here now I principally intend Parents and Children though other Relations may be included also Here is a Parent that fears God that lives an holy and godly life that owns the good wayes of God and walks in them c. But his Child or Children are of a quite other Spirit and take a quite other course oh they live in sin and wickedness in open enmity to God carrying it as the Sons of Belial they curse swear drink defile their bodies profane Sabbaths neglect duties scoff at Godliness puff at all good counsel discover a Spirit obstinately set against God c. This is an affliction of a very great stature taller by the head and shoulders than several that have been spoken unto before yet many godly Parents groan under it whose head and hearts are broken by ungodly Children and never was this affliction more common than now when youth is so much debauched I verily believe many good Parents could with much less grief bear the death of their Sons were they but fit for it than that which they daily undergoe through the wickedness of their lives Truly these are much to be pitied yet I would desire them to labour to be contented and submissively to bear this heavy cross In order to which frame let them consider 1. That 't is no new thing for good Parents to have bad Children Sometimes it so happens that when the Father is bad the Son is good but it more frequently happens and God suffers it to be so that the world may see Grace doth not run in a blood that when the Father is good the Son is bad It hath been so from the beginning Adam had his Cain Noah his Cham Abraham his Ismael Isaac his Esau David his Amnon and so in many others and it will be so to the end of the world Pray think of this though 't is a cutting yet but common affliction 2. Children are ungodly yet there is hope at last they may be reclaimed As stubborn as they are God can make them yield he can change
their hearts and alter their course and who knows at what day or hour he 'l come So long as there 's Life there 's hope of their Conversion What a wicked Son was Manasse yet God wrought upon him at last What a sad life did the Prodigal live yet he returned to his Father at last God can turn notorious Sinners into eminent Saints wait therefore but do not fret 3. The Case is sad but discontent will do no good in it Earnest prayer and quiet submission may do much but impatience will do nothing It troubles me much when I see gracious Parents vexing themselves for their ungracious Children Alas by this they do but hurt themselves but do no good to them 4. I suppose it to be but your affliction not your sin You have done your duty in godly education in setting a good example in exhorting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metrocles to Stilpo concerning his bad daughter in Plutarch's Moralâ— p. 458 reproing c in praying to God for your Children if after all this they will be naught their blood will be required of themselves you have freed your souls from their eternal ruine and perdition 5. God will secure and advance his own glory That 's the thing that cuts you that God should be dishonoured by any that descends from you but as to that satisfie your selves he will even by your sinful Relations one way or other promote his honour If he be not glorified by them which we should desire he will be glorified upon them which we must submit unto 'T is to many Divines an unquestionable truth that when at the day of Judgment the sentence of condemnation shall be pronounced upon wicked Children their Godly Parents shall so rest in God's will and be so swallowed up in his glory that they shall not grieve at this sentence but rather rejoyce at it Now then if God here will harden their hearts and give them up to their own Lusts though you are not to rejoyce at this yet you ought quietly to submit to it 6. 'T is good to reflect upon the grace of God to your selves and to consider that 't is infinite mercy that you are not as bad as they Discriminating grace if duly thought of would be an excellent Antidote against Passion in the present tryal But I must say no more of this I have as briefly as I could for the matter would have admitted of far greater enlargement gone over two grand Cases the one referring to the Estate the other to Relations * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. Orat. 16. H w Consideration is to be managed for the manner of it and shewn under each how consideration is to be acted in order to Contentment There is a third referring to the Body 1. With respect to deformity 2. To defects 3. To infirmittes pain sickness an affliction both very common and also very †great to which I would fain have spoken something but I must forbear lest I should too much exceed the bounds of such a discoutse as this is Onely there is a third General which I propounded at the first to say something of which I will but just touch upon and so dispatch this firâ—t Help or Means to the learning of Contentment Hitherto I have been directing you as to the matter of consideration Now I am to direct you as to the manner of it He that would so consider as thereby to get and keep his heart settled and composed under every trouble he must be therein frequent speedy serious 1. Frequent If you be but seldom in the practice of this duty you will never arrive at being masters of the divine art of Contentment You must consider again and again by repeated thoughts to work upon your hearts that which is proper for the quieting of them By much chasing the ointment pierceth into the part affected and so it gives ease When the disease is hard to be cured or apt to return the remedy must be often useds and so 't is here As to the prevention or removal of Discontent the mind must be often in consideration Plutar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fiercest creatures by frequent converse become more tame and governable Dogs bark not at those to whom they are used The Moralist applies it to the Passions of the mind which do in a great measure lose their fierceness and are more easily brought under command when a man inures himself to consideration 2. Speedy As soon as ever the hellish fire of Discontent begins to kindle in thy heart presently think of that which may be as water for the quenching of it If you let it alone like other fires 't will get such a head that it will be too hard for you Impatience is the soul in mutiny against God now Mutinies in an Army must be suppressed speedily 'T is good to take the distemper at the beginning as soon as there 's any commotion in the spirit because of this or that cross immediately retire ply the heart with consideration reason with your selves Is not all of God Shall not all be for good and so on as hath been directed Nay indeed 't would be of great advantage to us to be before hand with the affliction not only to see it before it comes but to lay up heart-quieting thoughts for it against it shall come How is an evil * res adversas infregit quisquis prior vidit Senec. de Traâ—q An. lessened by the fore-sight of it praevisi mali mollior ictus how patiently is it undergone when one hath had some forecast in his thoughts about it Few are so fit for consideration after a trouble as they are before it the foregame is much easier to be plaid than the aftergame And its efficacy too is the greater when persons are so early at it Before God strikes the blow cast with your selves What if my Child or my Estate should be taken from me how should I bear such an affliction contentedly why things stand thus or thus and therefore I must be contented What would follow upon this Why matters being digested before-hand the mind would be the more still when the evil shall actually seize upon you 3. Serious Loose and careless and sudden thoughts signifie but little to a froward heart but when they are intent and fixed so as to dwell upon what lies before them then they have a good effect The plaister must lye upon the sore and then it works the cure When consideration is managed with the utmost intention of the mind with the staying of the soul upon the proper object then and never but then doth it further contentation So much for the first Help or means The second Help to contentment viz. Godliness 2. The second is Godliness The Apostle links them together 1 Tim. 6.6 Godliness with contentment is great gain what may be the reason of this connexion Not only because they do ever accompany each the other or
aliqua ex Parte cum statús sui qualitate rixetur Idem ibid. Oh this is much to be lamented Let us bring it down to our selves Paul had learnt in every state to be content we have scarce learnt in any state to be content We are not well either full or fasting When it's Summer then 't is too hot when 't is winter then 't is too cold Every condition is more or less uneasie to us If it be Mercy we complain it is not enough if affliction we complain 't is too much and so we are alwayes in statu querulo moroso as he in Seneca expresseth it The great God is willing to be pleased with what we do but how hard are we to be pleased with what he doth He finds no fault with our duties though attended with many defects if done in sincerity we will be finding fault with his Providences though there be nothing in them but what speaks infinite Wisdom and Goodness The generality of men carry it as if the fretting leprosie was upon them yea many even of those who belong to God are too much sick of this disease Surely if he was not a long-suffering and compassionate Father he would not bear as he doth with such froward Children The most like their inward state too well and their outward state too ill Such who have the world are contented without God Such who have God are not contented without the world It being thus is it not highly necessary that we should for the time to come set our selves with our utmost diligence to get a Contented spirit May be we dare not let the fire of our passion break forth but it lies smothering and hid in the heart when shall it be quite extinguished oh that that might be wholly cast out and that instead thereof sedateness of mind submission to God contentation in every condition might come in into the soul My Brethren will you fall upon the studying of this excellent lesson of Contentment You have learnt nothing in Christianity till you have learnt this you are no better than Abcedarians in Religion if you have not mastered this great piece of practical knowledg You have heard much read much of contentment but have you learnt it so as to live in the daily practice of it pray take up with nothing short of that The design of this Sermon hath been to help you herein to direct you what you are to do in order to Contentment Now will you make use of the Directions that have been given viz. to be considerative godly praying persons These are the best remedies that I could think of against that Spiritual Choler that doth so much trouble you Use them and I hope you will find the vertue and efficacy of them to this end Look to your state and course that you be godly when any thing troubles you retire for Consideration and Prayer hold on in this way and in tim you also will be able to speak these great words as to your selves that you have learnt in every state to be content How to bear Afflictions Serm. XXVII HEB. 12.5 My Son despise not thou the chastening of the Lord nor faint when thou art rebuked of him Prov. 3.12 THe words are an excellent passage from the Book of the Proverbs wherein the Supreme eternal Wisdom is represented giving instruction to the afflicted how to behave themselves under troubles so as they may prove beneficial to them the counsel is that they should preserve a temperament of Spirit between the excess and defect of patience and courage and neither despising the Chastenings of the Lord by a sinful neglect of them as a small unconcerning matter nor fainting under them as a burden so great and oppressing that no deliverance was to be expected To enforce the exhortation Wisdom useth the amiable and endearing title My Son to signifie that God in the quality of a Father afflicts his people the consideration whereof is very proper to conciliate reverence to his hand and to encourage their hopes of a blessed issue The Proposition that ariseth from the words is this 'T is the duty and best Wisdom of Afflicted Christians to preserve themselves from the vicious extreams of despising the chastenings of the Lord or fainting under them To illustrate this by a clear method I shall endeavour to shew 1. What it is to despise the chastenings of the Lord and the causes of it 2. What fainting under his rebukes signifies and what makes us incident to it 3. Prove that 't is the duty and best wisdom of the afflicted to avoid these extreams 4. Apply it 1. To despise the chastening of the Lord imports the making no account of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as unworthy of serious regard and includes inconsiderateness of mind and an insensibleness of heart 1. Inconsiderateness of mind with respect to the Author or end of Chastenings Job 5.6 1. With respect to the Author when the afflicted looks only downwards as if the rod of affliction sprang out of the dust and there were no superior cause that sent it Thus many apprehend the evils that befall them either merely as the productions of natural causes or as casual events or the effects of the displeasure and injustice of men but never look on the other side of the veil of the second causes to that invisible providence that orders all If a disease strikes their bodies they attribute it to the extremity of heat or cold that distempers their humours if a loss comes in their estates 't is ascribed to chance to the carelessness and falseness of some upon whom they depended but God is concealed from their sight by the nearness of the immediate agent whereas the principal cause of all temporal evils is the over-ruling Providence of God Shall there be evil in a City and the Lord hath not done it Amos 3.6 They come not only with his knowledg and will but by his efficiency Exod. 10.13 19. The Locusts that infected Egypt were as real an effect of God's wrath as the most miraculous Plague although an East-wind brought them and a West-wind carried them away The arrow that was shot at a venture and pierc't between the joynts of Ahab's armour was directed by the hand of God for his destruction 1 King 22.34 Shimei's cursing of David though it was the overflowing of his Gall the effect of his malignity yet that holy King lookt higher 1 Sam. 16.11 and acknowledged the Lord hath bidden him As the Lord is a God of power and can inflict what judgments he pleaseth immediately so he is a God of Order and usually punisheth in this world by subordinate means Now where ever he strikes though his hand is wrapt up in a cloud yet if it be not observed especially if by habitual incogitancy men consider not with whom they have to do in their various troubles this profane neglect is no less than a despising the
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
the Souls of others with close and pressing importunities to prize and prosecute that Element and State of Joys and Holiness which is not credited relished and valued by himself And further 2. Were it supposed also that the regular faithfulness of a Minister was separable from the spirit faithfulness of a Christian either in themselves or in the Subject yet how can we imagine such operative influential apprehensions and true relishes of the joy reported and proposed as shall prevail against all oppositions and discouragements and competitions from the frowns and flatteries bribes and stroaks of Earth and Hell to animate a Minister's brest so as to make him through in all the Enterprizes and Employments of his Function whil'st his own Work and Interest as a Christian is neglected and those influences of this joy entailed upon a course well finished though they be powerful to make him faithful in the one shall yet be found too languid to issue in the same diligence and success as to the other And 3. We must conclude that this Eagle-eyed Apostle saw and reckoned on it that a Christian Minister and an Apostle must be a through-Christian and something yea much more or else he could not possibly conclude his Course would bring him to his Joys 1 Cor. 9.24 27. Therefore the Sense and Errand of the Text amounts to this Doctr. That the comforts of a well compleated course will make all discerning serious Christians to be above the regard of Life or fear of all afflictions bonds or death to compass them Rom. 8.18 and Phil. 1.20.23 The very instance argument and errand of my Text and Doctrine grounded thereupon imply and include several things as that 1. there is a state of future joys and retributions for we have no reason to imagine that our Apostle was so blind as to be deceived himself nor so wicked as to deceive others No man that knows and credits the existence of a Deity but he must take him to be the strongest wisest the best of beings and so that he must needs be omnipotent omniscient and all-sufficient and if so then it is beyond all controvesie that omnipotence can at such a rate address it self to Creatures as to make them happy or miserable as it best becomes it self He that ordained and framed this state cannot be thought to have acted to the utmost of his strength for what can stint omnipotence and doth it suit the wisdom of God to make a Creature capable of an everlasting state and of the hopes and prospect of it and to implant in it an expectation of it and rule him by those hopes and fears which do and must derive their influences from an eternal state and after all to make it evident that man was only made to be imposed on or ruled and managed by mistakes and meer fallacious arguments and errours or hath God afforded us the least intimation of his mind in nature providence or scriptures that this is the way of conciliating that love and honour from his Subjects or of implanting and maintaining those necessary fears in man which government requires for the attainments of its ends to make them live in expectation of what is no ways fit to reach its ends because it is either false or mean and therefore I need not go about to prove what here is granted and improved and what so many incomparably better pens have proved before me 2. this state hath sufficient force as to argument and motive to press us to do and suffer all that we can meet with or be called to in our whole Christian course All those severe perplexities which our religion calls us to as to obedience in sufferings and duty are not beyond the compensations of these approaching expected joys and if they obstruct the influences and eclips the light and glory of what is proposed and promised as our great argument and encouragement 't is utterly only our own fault that makes what is sufficient to be ineffectual 3. The comforts of a course well finished cannot be had without the regular management finishing of our course this can never be without resolution and preparation of the heart by which it must be born and kept above immoderate love to life and fear of sufferings and death Faith is the spirit of religion the spirit of faith is hope and the spirit of hope is love and these are all the most successful preparations of the heart Had faith its liberty power and prospect in the heart of all professors it would make them too sagacious concerned to be imposed on by plausible delusions and bold pretences in all these sublunary trifles to that substantial solid satisfaction and excellency which are expected by ductile mortals to be experienced therein or hoped for therefrom Did we but look beyond the grave and wilderness and search and see that land of promise which is beyond them we might be entertained and allured with such clusters from it as would afford us more grateful relishes and spirits than all the feculent extractions of these transient comforts could amount to All our delights and pleasures in and great sollicitudes about these lower things would be effectually mortified and conquered 2 Cor. 4.17 18. what breasts of consolation are evidence substance Heb. 11.1 sense and presence do strangely invigorate strengthen the dangerous influences of this Worlds comforts and concernments in their addresses to the heart of man 2 Tim. 4.10 And because the gain and comforts of true Religion are invisible and distant therefore their certainty and transcendent excellency must be concocted into deep and sound Perswasions and be digested into answerable Affections Resolutions and Pursuit and all those Arguments and Motives which must prevail upon us to run and finish the course and race which is set before us must be derived from and are to be reduced to this deep perswasion of these certain and transcendent comforts nor is it possible that Religion should live or thrive but in the power of and true proportion to our apprehensions and perswasions of those fundamental truths and principles of God's existence and rewarding excellency Heb. 16.6 Man must be ruled as God hath made him and as fear and love are the commanding passions and affections of every subject capable of moral government so something there must be reported and determined fit for the exercise and discipline thereof and if transcendency in what must influence â—oth be not credible and demonstrable their influences must of necessity prove too languid to attain their end Equality spoils choice as far as iâ— extends and if the comforts of another state do not exceed what we can meet with here sure powerful Godliness would lose its life and brests together nor could it be existent in its practice without its arguments and motives and with submission to better judgments I think that impossibility of pleasing God without faith spoken of Heb. 11.6 Results not only
Apostle had shewed the Ephesians their Race and Course of Duties which they had to run in Eph. 4.5 6. 1.9 He acquainteth them also what oppositions they might expect and what Enemies they had to grapple with and what a Panoply or Armour they must put on and use Eph. 6.10 18. that so their Course might be successful 3. By finishing the Course with joy is meant to have it managed and compleated so as that the Comforts Prize and Glory of it might be theirs who run to discharge Trust and Duty with all Activity Prudence Constancy and Delight to face and conquer Difficulties with such masculine courage and success as best becomes the Spirit Hopes and Furniture of a Christian to make our matchless estimation of approaching Glory remarkable in all our strokes and steps No man is crowned that strives not lawfully 2 Tim. 2.5 Our Motions must be persevering swift and even and herein answerable to the great ends of God Christ in calling us to our Trust and Care and all our warrantable ends in our voluntary undertaking to be Combatants and Racers to hold Integrity so fast to prize the Crown so much to watch over Hearts so strictly and discipline the whole Man so exactly as that the Gospel may not be ashamed to own us nor Christ ashamed of us Our Trust nor Talents must not be imbezeled nor managed with slightness nor falshood nor any way abused by us lest those Comforts should be lost that are before us as the determined recompence of faithful Racers For God resolves to render to every man as his work shall be Rom. 2.6 10. 2 Cor. 5.10 Jer. 17.10 We know the Apostle's Care and Counsel 1 Cor. 9.24 27. Phil. 2.12 He knew all running would not serve the turn and he was apprehensive of all those Dangers Snares and Oppositions which called for universal Watchfulness Resolution Care and Courage and knew the Crown of Life could never fit the Sluggard's or Coward 's Temples Nor will God prejudice the Interest of Religion nor restrain and mortifie all those awakening Arguments which are to be derived from this Principle and Topick viz. That only faithful Racers must be Crowned with Life and Joys Query 2. How far must love to Life be conquered and subdued and every thing be disregarded for the right finishing of our course with joy 1. These things must be distinguished in order to the understanding of the Nature and Measure of this Duty and Attainment 1. It is one thing what may be loved and valued simply and abstractedly as only considered in it self and 't is another thing what may be loved and valued as compared with something else And 2. It is one thing what degree of value of Love and Care may suit the excellency and importance of the Object and another thing what may exceed it 3. It is one thing how I may love a thing when consistent with and conducing to our best Concernment and 't is another thing how I may love what is withdrawn from and set against it And 4. It is one thing to have Affections to be Snares and Hindrances and another thing to have them Helps and Furtherances to something better And 5. A moderate and subordinate love is one thing and a supreme and co-ordinate love is another And 6. It is one thing to love with true submission to God's commanding and disposing Will and another thing to love to the prejudice of God's Prerogative and Providence so as to murmur and quarrel with the great Jehovah for what he doth 2. And upon these Distinctions may we ground these following Propositions and Conclusions 1. Life and the Comforts of it are eligible and desirable as they are considered in themselves and in this sense God hath not forbidden the loving of them They come from God as emanations and expressions of his Goodness They are good and perfect gifts and lovely in their kind and plaees for had not Life been lovely it could have been no punishment to dye for all punishment is Malum Physicum propter Malum Morale and when it is laid in a privation the want cannot be evil if the thing we are deprived of be not good and lovely nor could the promise of long life have been a quickning Argument to Holiness and Duty as it is 1 Pet. 3.10 11. Exod. 20.12 had we not loved it Nor would God have promised to us as a Mercy what is not good and lovely Adam in Innocence had the love of Life implanted in him he did ill in that he feared the loss of Life too little to make him regularly careful to preserve it And it had been no argument of awful cogency that he should dye upon transgression had not the love of Life been deeply rooted and implanted in him for who can rationally fear the loss of what he cares not for It is plain that Adam's love to Life was the result of God's Creation and therefore good for it was in him in his Innocence And the Argument was framed to prevent Transgression as something possible but not yet existent and God was never angry with him till he through sin had forfeited his Life and this proved his love to Life to be every way consistent with a state of Innocence And for all the Comforts of Life they are desirable in themselves and lovely As Relation Eph. 5.25 Liberty 1 Cor. 7.21 and Birth-priviledges Acts 22.28 Credit Prov. 22.1 Outward Supplies Prov. 30.8 Yea Plenty of them Eccl. 7.11 10.10 And it is impossible and inhumane for any man simply to desire and attempt his own personal Misery and Destruction yea it is his sin to do it See Acts 26.29 Neither doth Grace it self mortifie or correct our love to Life and all its Comforts as simply considered in themselves for if it did it could neither be the trial nor the commendation of a gracious sober Christian to part with Life and Comforts since it would only be demanding from him what he cared not for Gen 22.1 2 12. 2. Life and the Comforts of it have their subserviency to better things and thus it is more our Duty not to disregard them Life makes us capable of serving God and of the enjoyment of him Our spiritual and eternal Life suppose natural Life and further 't is our state of usefulness and trial We cannot actually serve God any further or our Generation longer than we have our Lives and Beings here The usefulness and comforts of Relations are reciprocal How can I see or serve God with what I have not They are my helps and trust and trials Relations may be mutually won and ripened for eternal Glory by each others Conversation 1 Pet. 3.1 Credit is valuable because of usefulness to others and our own necessary confidences and encouragements 1 Tim. 3.7 Places of Honour and important Trust must not be disregarded Joseph Mordecai and Daniel were greatly serviceable through their great interest and estimation in their respective Princes Courts
and therefore the Blessing is null and moreover what the meaning of this Providence is that my Brother should come forth against me in this hostile manner I knovv not Wherefore I humbly beg thy Blessing and the confirmation of that Title vvhich hath so great an error in it Thus God brought an old reckoning to his remembrance in an evil day and set it on his conscience and put him to repent and mourn for he wept and made supplication to the Angel Hos 12.4 He came not off so easily but was fain to vvrestle hard all night to lose his rest and to struggle and sweat and pray and vveep and shed many a tear and to go halting aftervvard upon his Thigh unto his dying day Take heed therefore of old Reckonings undischarged look back and consider hovv it hath been and omit not a day vvithout revievving your Actions and Repentings I say as duly as the day determineth let not the Sun go dovvn upon any guilt contracted that so your sins may be blotted out when the times of refreshing shall come from the presence of the Lord and exercise your self to have always a Conscience void of offence towards God and men and this vvill the better prepare you for the coming of Jesus Christ both by Death and Judgment Fifthly Be much in the exercise of Goodness Mercy and works of Liberality towards Christ in his needy Members according to your opportunity and power For though you shall be saved by your Faith yet you shall be judged according to your Works And it greatly concerneth us to be laborious in that Service upon vvhich the judgment shall pass at Christ's appearance Mat. 25.35 36. Call your self therefore to an account what you have done in this way for Christ as how you have fed cloathed visited relieved him in his Members here on earth And if this were more considered such as profess to Christ would be more active for him in ought wherein they might be more serviceable to him but when we see but little activity in the exercise of this Grace we may well fear there is but little Oil in the Vessel for rich anointings will make men agile and ready for every good work inasmuch as the fruit of the Spirit is in all goodness and they that hope for eternal Life when Christ shall come by Death and Judgment must seek for Glory Honour and Immortality not only in well-doing but in continuance in it Beware of Omissions and among others of this great duty The Judgment will reach unto all sins In the Narrative of his Life and Death and to omissions in a special manner Mat. 25.37 38. For which that learned and holy Vsher was humbled upon his death-bed The Nobleman hath put a Pound into your hand saying Occupy till I come yea he hath given you many Pounds in a literal sense with which you must trade as well as with the Talents of your Parts and Gifts of Grace And I know you would be glad to find Mercy with Onesiphorus in the day of Christ Remember therefore Blessed are the merciful for they shall obtain mercy Mat. 5.7 But He shall have judgment without mercy who hath shewed no mercy whereas mercy rejoyceth against judgment A merciful man is so far from fearing judgment at Christ's coming that he rather rejoyceth at the thoughts of it Sixthly Exercise diligence and faithfulness in your particular Calling For when Christ speaketh of his Coming saith he Be ye ready for in such an hour as ye think not the Son of man cometh What followeth Who then is a faithful and wise servant whom his Lord hath made Ruler over his houshold to give them meat in due season Blessed is that servant whom his Lord when he cometh shall find so doing Mat. 24.44 45 46. When Christ was speaking to this Point saith Peter Lord speakest thou this Parable to us or even unto all Luke 12.41 Truly Christ spake it unto all though in a special manner to such as Peter for Christ will have an account how every one of us have managed our particular Callings But they that are Stewards in the House of God which is his Church have a very great account to give and it is required of them in a special manner that a man be found faithful and of all Christ's servants his Stewards have most to answer for that if a dispensation of the Gospel and the care of souls were not committed to them he that understandeth the weight of Stewardship would dread to undertake it but a necessity is laid upon them and wo unto them if they Preach not the Gospel It is said of Calvin that when Nature began to decline in him Melch. Adam in vit Calv. and the symptoms of a dying man appeared on him he would be diligent at his Studies from which his friends disswading him saith he Nunquid me Dominus inveniet otiosum Shall my Master find me idle Let such therefore and all be diligent and faithful in their respective place and employments And indeed every man is a Steward more or less You know what the Master saith of the slothful Servant Take him and cast him into outer darkness there shall be weeping and gnashing of teeth Such slothful servants shall be under the tribute of eternal pains Prov. 12.24 when the good and faithful Servant shall be made ruler over many things and enter into the joy of his Lord Mat. 25.23 Would you stand before Christ at his coming Oh dread Idleness and unfaithfulness in your Callings as you desire to be sound of him in peace at his appearance Fill up your days with Duty and give your time to him who gave it to you Paul was a great lover of Christ and his Appearance and who more abundant in his Labours for him For he had the Conscience of his indefatigable industry and fidelity in his work for his Master Saith he I have fought a good fight I have finished my course I have kept the Faith 2 Tim 4.7 8. He meaneth especially his military faith and oath in fighting a good fight for Christ And wherefore do we hear him groaning so earnestly desiring to be cloathed upon with his house which is from Heaven It was because he laboured ambitiously that whether present or absent he might be accepted of him For saith he We must all appear before the Judgment-Seat of Christ that every one might receive the things done in his body according to that he hath done whether it be good or bad 2 Cor. 5 2. with 9.10 Lastly That I might not multiply particulars let me add what Christ hath joined together Sobriety Watchfulness and Prayer Luk. 21 34.36 And therefore take heed to your selves lest at any time your hearts be overcharged with surfetting and drunkenness and cares of this Life and that Day come upon you unawares Gird up therefore the loins of your minds be sober and hope to the end for the Grace that is to be brought
the more conspicuous and glorious Hence are those commendations of grace where it is in any eminency So great faith no not in Israel Mat. 8.10 O woman great is thy faith Mat. 15.28 The Scriptures do exhort us to grow in every grace Let these things be in you and abound 2 Pet. 1.8 1 Thess 4.1 More and more we can never have too much Paul prayes Rom. 15.13 that we may abound in hope Presumption does not lye in having too high thoughts of the mercy of God in Christ for that is infinite beyond all our conceptions but in a vain expectation of that from God which is inconsistent with his justice and holiness and contrary to his revealed will 't is not the Great hope but the Groundless hope that is presumption therefore tell the Devil to his face thou wilt hope more and more Psal 71.14 That thy hope is a growing hope so far from being too great that thou dost judge it yet too little daily praying for its further increase this is the way to quench those fiery darts We may observe that when temptations do work so contrary to the Devils intentions that instead of drawing us into evil they incite us to more watchfulness and prove occasions of good and provocations to duty they presently vanish and die the Devil would have it so and usually it is so unless God by a special hand do continue us under them for the further exercise of grace 2. If thy Hope be small and weak the Devil will call it Despair he would make thee believe a little grace is no grace he will argue from thy weakness in grace to thy total want of it If under such temptation thou findest thy spirit sinking ready to faint away rouze up thy self and bespeak thy Soul as David did Why art thou cast down O my soul and take these following directions 1. Consider it is not the degree of grace but the truth of grace to which Salvation is promised 2. Put a just value and estimate upon the lowest degree of grace that it may not seem contemptible and as nothing in thy sight 't is more worth than the whole world a pearl of great price 3. Labour to distinguish aright between the weakness of thy grace and the grace it self that is under that weakness and whilest thou art mourning under one be sure you rejoyce in the other do not throw away one corn with the chaff do not sweep up one groat with the dust behind the door but light thy candle and find it out don't bury thy talent because 't is a single one but be faithful over a little and thou shalt be made ruler over many things Mat. 15.21 4. Consider the many promises that are made to the lowest degree of grace if there be any good thing in thy heart towards the Lord thy God he accepts of the Will for the Deed of the day of small things he will not quench the smoaking flax nor break the bruised reed to whom little is given of them little is requir'd the widow's mite is a great deal in the account of God Therefore think and judg of thy self not according to any thing inherent in thee be it more or less but according to the measure of acceptance thou hast with God 't is his kindness that makes thee great 2 Sam. 22.36 his favour is better than life if he hath wrought that in thee which is beautiful in his fight why should you so much except against his workmanship as to blot all out again drawing the black lines of dismal despair upon the comely features of true and saving hope though weak and small for the present the high esteem God hath of the lowest degree of true grace in his Saints should make them not to droop so much under it but rather be better pleased with what God is so well pleased with 5. Consider how ill God takes it of his children when they suffer them selves to be perswaded by the Devil out of all good liking and esteem of those smaller measures of grace that God hath given them when they are brought out of conceit of themselves and of every thing that God hath done for them as if their case were now desperate Why saist thou O Jacob and speakest O Israel my way is hid from the Lord and my judgment is passed over from my God Isa 40.27 Let me speak my thoughts out My brethren to deny the least measure of grace in us or to us against plain demonstrations and evidences brought to convince us of it is a kind of denying Christ himself which we would be loath to be guilty of for a thousand worlds and yet may not Christ say I have sent in provision into such a soul and have often invited my self to come and sup with him I have come into my garden to gather my myrrh and to eat of my pleasant fruits which my own hand had planted there Cantic 5.1 But I had no entertainment no welcome they would be known of nothing that ever they had from me plead nothing but poverty and bare walls and did I not know it to be otherwise that I have laid in a sufficiency of grace and that there is that in the house which I love and could feed heartily upon I should not take it ill that they set nothing before me but 't is great unkindness not to give me of my own not to entertain me at my own cost but to tell me to my face that all my fruit is rotten fruit all my meat unsavoury meat all my wine adulterated wine nothing fit for them or me to feed upon all is stark nought they are never the better for any thing I have yet done for them to seek of every thing their faith is dead their hope is presumption or else quite vanished into despair their love is cold and false every grace is counterfeit Christ must needs take this very ill many of the Children of God are greatly guilty in this thing I would press this consideration upon those who do too too much indulge themselves in these despondencies still multiplying objections against themselves and meditating evasions how to put off Christ and the promises how to distinguish themselves out of the favour of God I know there is a great deal of pity and commiseration due to such but when other meanes will not prevail they must not take it ill if we endeavour to fright them out of their fears and doubts telling them plainly what an offence what an affront it is to Christ to have all his kindnesses overlook'd and slighted as nothing worth by a froward habitual querulous scrupulosity which is jealous of every thing but it self 6. When the Devil is urging thee to conclude thy weak hope to be down-right Despair instead of disputing with the Devil about the truth of any grace labour through the help of the Spirit to act it in that degree which thou hast attained then if it be as a
grain of mustard-seed it will remove mountains 't is not imaginable what great things a little grace will do when stirr'd up and acted the strength of God is in it out of the mouths of babes and sucklings he ordains strength Psal 8.12 The smallest degree of true grace is able to secure it self against the gates of hell at least so far as to prevent a total overthrow Nay let me say further though with submission I am perswaded that never any child of God fell before a temptation under the actual exercise of that measure of grace be it more or less that God hath given him to withstand it I do not Arminianize upon facienti quod in se est c. I speak not of the power of nature but true grace acted to the highest degree of attainment 't is that which does great things and hath the blessing he that is faithful in a little shall be ruler over much but if the good man slumber and sleep no wonder if the enemy break in upon him when we are putting forth our selves to the utmost in any conflicts with Satan God with the temptation will find out a way of escape that we may be able to bear it 1 Cor. 10.13 in that very hour it shall be given Mark 13.11 Mat. 10.19 when we seem to be surpriz'd and over-matched by a temptation God will come in with more strength and out of weakness we shall become strong Heb. 11.34 thus little David overcomes great Goliah with a sling and a stone the Devil himself flyes from the Children of God when they resist him in the strength of that grace they have to him that hath shall be given the weak shall be as David and David as God vel as the Angel of God Many times weak Christians don't put forth that strength which they have would they but lift up the hands that hang down and the feeble knees Heb. 12.12 their spirits would return and their courage would increase and something might be done but alas they give way to their fears and despairing thoughts lye flat upon the ground and give up all for lost they don't attend to the actings of their hope whilest it goes by another name all is despair as good never a whit as never the better 't is to no purpose for them to do any thing they are past recovery undone for ever O my brethren don't give the Devil such an advantage against you but set your selves to act that grace you have be it never so little look among the ashes blow up the least sparks you see you don't know how soon it may break out into a flame and remember this that repeated acts of weak grace are equivalent to strong grace both as to thy success and God's acceptation who requires no more of thee than what is proportionable to that which he hath given to thee 7. Consider that all graces are joyn'd with their contraries in this state of imperfection here below no faith but is unequally yoked with some unbelief no hope without some despair and desponding that which is perfect is not yet come and that which is imperfect is not yet done away we are flesh as well as spirit and they two are contraries As there is some kind of hope in presumption so there may be some kind of despair in hope no degree of true Christian hope is consistent with the damning sin of final despair but some degrees of despondency and that which thou callest despair and which in a degree is so may be consistent with saving hope and so it holds true in all other graces from that mixture of corruption wherein the weakness of every grace doth lye yet grace is grace still hath all its essential parts and deserves not that nick-name which thou puttest upon it all dimness is not stark blindness every cloud doth not make mid-night what must you have all or none 't is indeed a sign of sincerity to covet all grace and as true a sign of humility and submission to the will of God thankfully to accept of a little owning those first fruits of the Spirit which in due time will be seconded with an after increase to thy plenary content and satisfaction our heavenly Father waters every plant of his own planting that it may bring forth more fruit therefore do not call every weak act of Hope despair do not call every fit of despair final despair what if the Sun be set must it never rise more if thou art cast down art thou utterly forsaken if mercy is at present gone out of thy sight must it be clean gone for ever these are but the breakings out of those peccant humours that will be predominant sometimes in the best of men By what hath been said we may answer those Objections which the Devil makes against our hope from the weakness of it I have but one thing more to add by way of direction to weak Believers who are never in more danger of being drawn into despair than when they are musing upon their sins examining and judging themselves by the Law charging themselves home with all that guilt that lyes upon them in order to their further humiliation in the sight of God then does the Devil many times strike in and suggest such frightful considerations to them that make them start back further than God would have them Therefore I shall now shew how we should prepare our selves for how we should order and manage our selves under a deep and serious consideration of our sins and unworthyness which we are called to and it is requisite the swelling temper of our proud hearts requiring it sometimes to set our selves apart for this work Zach. 12.12 The Direction is this Take down along with thee into the Valley of conviction contrition and self-abhorrency so much of a sense of Gods love and free grace in Christ as may keep thee from being overwhelm'd and from sinking into despair before you set out be sure you have some hold at least of the hemm of the garment of Christs righteousness you know not what foul weather what storms and tempests what thunder and lightning you may meet with before you return carry your cordial along with you though you never smell to it or tast it but in a fainting fit my meaning is you should take at least some general view of mercy before you take a strict particular view of sin usually they are the deepest and truest humiliations that are occasion'd by some previous sense of Gods love to us Ezek. 16.61 63. A man that is to go down into a deep pit he does not throw himself head-long into it or leap down at all adventures but fastens a rope at top upon a cross beam or some sure place and so lets himself down by degrees So let thy self down into the consideration of thy sin hanging upon Christ and when thou art gone so low that thou canst endure no longer but art ready to be overcome