sufficient for the Salvation of them in their circumstances yet there is a vast difference between the abilities of several persons and therefore men are not to take their measures for their enquiries after Spiritual things merely by the necessariness of the things themselves but likewise by the abilities God hath given them So that upon the whole the better means and advantages in any kind men have for the gaining of knowledge so much the more knowledge is required to be in them Rule 4. By how much the more use men have for their knowledge and by how much the more good they may do with it so much the more knowledge will be expected of them That knowledge which might do well in a private Christian yet is not ordinarily sufficient for a Minister That which would be much in the one might be but little in the other And that which might do well in a Child would not be sufficient in a Parent or Master of a Family They that are to instruct others in the knowledge of God ought themselves to be more abounding in it Prop. 2. Men should in their seeking knowledge first study those truths which are most confessedly necessary to Salvation and before those which are apparently less necessary and so Principles before Controversies things essential before such as are only Circumstantial And indeed by how much the nearer any truth is to the foundation so much the more they should labour after the knowledge of it as for instance men should acquaint themselves 1. With the Being and Attributes of God as the foundation of all service yeilded to him and expectations of rewards from him Psal 14.4 Heb. 11.6 He that knows not God to be holy how can he know that God requires holiness and then how can he himself be holy how can a man trust God if he know him not to be wise powerful faithful or love him if he know him not to be good or fear him if he know him not to be just and it will easily follow that he who knows not God as he can never worship him while he lives so he can never expect that he should save him when he dies 2. With the Doctrine of the Trinity three Persons in the Godhead the Father Son and Spirit John 1.5 7. John 14.16 John 15.26 each Person having his proper part in the Salvation of sinners The Father as the Original and Fountain of it the Son as the Manager and the Holy Ghost as the Applier 3. With their own natural state and condition their being by nature in a state of sin and misery as having sin'd against this Holy Righteous Eph. 2.1 2 3. John 16.8 Powerful God and thereby exposed themselves to his wrath and curse They that would be delivered from the curse must know themselves to be obnoxious to it They that would not perish must know themselves to be in danger of it Men are not like to enjoy God's favour unless they know that they have lost it 4. With the Doctrine of a Redeemer and that both 1. As to the Person Who he is That the Lord Jesus Christ the Eternal Son of God the Second Person of the Trinity is the Redeemer of sinners Math. 20.28 and the only one Act. 4.12 That God hath not left all mankind to perish in their sin and misery but hath out of his abundant Mercy and free Grace found out a ransom for them a Saviour to deliver them and that the Lord Jesus Christ is he and none besides him so that it is in vain to seek for Salvation in any else seeing he alone hath the words of Eternal life John 6.6.8 He that knows nothing of a Saviour knows nothing savingly nor can any man partake of Redemption without some knowledge of the Redeemer They can never come to God that know not by whom to come 2. And as to the way of his working that Redemption 1. That he did in order to the Salvation of sinners John 1.14 and 3.13 take the nature of man upon him was both God and Man in one person and still continues so to be He had those natures united in himself which he was to reconcile to each other 2. That not only he was able as being God fit as being man Rom. 3.24 25 26. Rom. 5.10 1 Tim. 2.6 to satisfie Divine justice for the injury sin had done it but that by his obedience and death he did it to the full He that knows God to be infinitely just and himself to be a sinner had need know something of a Sacrifice for sin or he can never have any well-grounded hopes of escaping the hands of such a God 3. That Christ being raised from the dead and ascended into Heaven sits at the Father's right hand Rom. 8.34 Mark 16.19 and by his intercession there is now making application of the redemption he wrought on Earth He ever lives to make intercession Heb. 7.25 Men would be in an ill condition if redemption were wrought and there were none to apply it if Christ had died for them and left them to intercede for themselves 5. Men should acquaint themselves with the Doctrine of Justification by Christ that sinners must be justified by the Righteousness of the Lord Jesus imputed to them if ever they be justified at all He is the Lord their Righteousness Jer. 23.6 They are accepted in the beloved Eph. 1.6 Found in Christ not having their own Righteousness c. but that which is through the faith of Christ the Righteousness which is of God by faith Phil. 3.9 All their own Righteousness inherent in them and wrought by them even after regeneration and by the help of the Spirit of grace being finite imperfect short of the Law and due to it 6. With the way of their being made partakers of this Righteousness that it should be received by Faith alone as the means God hath appointed for their being interested in it God hath set forth Christ to be a propitiation through faith in his blood Rom. 3.25 and therefore they that are justified must be justified by Faith Rom. 5.1 All the holiness any Saint could ever arrive unto in this life would never entitle him to Christ's Righteousness if faith were wanting 7. With the nature properties and fruit of that faith that it must be an effectual lively Faith not only an assent of their minds to the truth of the Scripture Jam. 2.17 John 1.12 but the consent of their hearts to the terms of the Covenant a receiving whole Christ with an eye to all rhe good things he offers there and for all those holy ends and purposes for which he is propounded to them In a word they are to look upon Faith as the Principle of their Obedience and walking with God according to that rule of Righteousness God hath given them 8. With the Doctrine of sanctification that God is wont to fit and frame mens hearts at first to the duties of
by persevering in faith and holiness to the end the last by being brought through faith in our Lord Jesus Christ and repontance from dead works to the same blessed communion 2 Goodness which is the object of love being more or less in this or that subject we may and ought to love (m) Ille justè sanctè vivit qui idoneus rerum aestimator est August Jam. 1.17 more or less according to the degrees wherein every one excells another God is the giver of every good and perfect gift as there are divers kinds of good gifts so divers degrees of them 1. There are natural gifts and abilities as Wisdom and Understanding in several matters which are very beneficial to mankind and therefore God threatens it as a judgment that he will take away the Honourable Man and the Councellor Isa 3.3 and the Cunning Artificer and the Eloquent Oratour Such persons as are qualified with gifts of this kind are to be loved according to the degree in which they excel 2. There are also moral endowments by which men do become more fit for humane Society and nigher to the kingdom of God than other men these vertuous dispositions are very lovely things in any man and the more he excells in them Mar. 10.21 the more we are to love him Christ himself who never misplaced his affections looking on such a person is said to have loved him 3. There are gracious and holy qualifications of the soul from a more than common work of the spirit upon the hearts of men These are the best gifts and for these we ought more especially to love men and that according to the degree wherein they excel as David was wont to let out his love to the Saints that are in the earth and to the excellent Psal 16.3 (n) Ego dico me neque esse Zuinglianum neque Lutheranum neque Calvinianum neque Bucerianum sed Christianum Lutherum quidem atque Zuinglium Bucerum Calvinum Bullingerum Martyrem tanquam egregia Spiritûs Sancti organa veneror atque suspicio c. Zanchius Tom. 7. pag. mihi 262. Although a man be not so like us in this or that point of opinion or practice yet if he be more like God than such as are we should give him the preheminence in our love 3 As to the signs and effects of our love in bestowing temporal good things although the general rule must be observed by us (o) In omnibus communiter naturam diligamus quam Deus fecit Lombardus Gal. 6.10 Mat. 25 34 35 36. 1 Tim. 5.8 to do good to all yet there are some specialties in the case which must also be observed by us 1 They that are oppressed with the greatest and extremest necessity are to be considered by us before such as are not so deeply distressed if one man be so poor that he cannot subsist unless he be relieved by us we ought to extend our charity to him before another who although he be poor is not in that degree of poverty 2 Though we ought to do good to all yet the poor members of Jesus Christ ought in a special manner to be regarded by us As Christ expects this at the hands of all that bear his name so he takes particular notice of what is done to them as done to himself and will greatly reward the kindness that is shewn to the least of his Brethren with a Come ye blessed another day 3 They (p) Vult cognatos viduarumad monendos officii ut illas ad Ecclesiam non amandent Bez of our own house and such as are near to us in blood are caeteris paribus to tast the effects of our love in this kind before others and in proportion to these they that are our near Neighbours and our own Countrymen 4 Although they who are enemies to God and us cannot well expect that we should and though we be not bound to shew our love to them in doing good to them Equally with others who are God's friends and servants yet there is more due to them by the will of God than we are ordinarily willing to allow or some think we are bound to bestow upon them for I cannot assent to them who would restrain the duty of doing good to our enemies to cases of (q) In articulo necessitatis Aquin. 2.2 Quest 25. Art 8. Luke 6.35 Act. 14.17 Rom. 2.4 Rom. 12.21 Prov. 25.21 extreme necessity as if we were bound only to keep them from perishing Christ proposeth God's example to us who is kind to the unthankful and the evil so kind as not only to give them rain hut fruitful seasons thereby filling their hearts with food and gladness and therefore his goodness to them is called the riches of his goodness And we may be well assured that when the Apostle charged the Romans not to be overcome of evil but to overcome evil with good (r) Per panem aquam intellige omne victûs genus ut alias inscriptura omne beneficii genus quo eum juvare poteris Mercerus in locum 1 John 2.3 1 John 3.14 1 John 4.20 Isa 58.3 4 5. Mar. 12.33 Hos 11.4 he intended that they should spend greater store of that kind of ammunition in order thereunto than some of them then I fear than most of us now are willing to allow We have now seen a little and but a little of the duty that is required of us in this great commandment yet enough to convince us that in many things we offend all Let us humble our selves that we have been so little in observing of it and endeavour to come up to a more full and exact performance of the duties therein required this will be a good evidence of our love to God which we cannot so well make out to our selves or others to be sincere by any other way or means as by this If we love not our brethren whom we have seen how shall we think we can love God whom we have not seen without this all our external performances in Religion will signifie nothing with God All our hearing praying fasting and whatever else it be will be of little or no account with him The Apostle calls the way of love an excellent way it is an excellent way to overcome enemies and make them friends This was the way God took to overcome us he drew us with the cords of a man with bonds of love and he prescribes the same way to us O let us try and see whether more may not be done in this than any other way (ſ) Vincit malos pertinax bonitas nec quisquam tam duri infestique adversus diligenda animi est ut etiam vi tractus bonos non amet Sen. de Benef. lib 7. Eph. 4.16 Col. 2.2 This hath been an approved way the primitive Christians tryed it and found it a good way What made way for the Gospel through the world how came Christians to
open denials of prayer prove the most excellent answers and God's not hearing us is the most signal audience Therefore at the foot of every prayer subscribe fiat voluntas tua and thou shalt enjoy preventing mercies that thou never soughtest and converting mercies to change all for the best resting confident in this that having askt according to his will he heareth thee 1 John 5.14 7. Lastly present all into the hands of Christ This was signified of old by praying towards the Temple 1 Kings 8.33 Heb. 8.3 because the golden mercy-seat typifying Christ was there he is ordained of God to offer gifts and sacrifices and therefore 't is of necessity that he should have something from us to offer being (a) Heb. 10.21 the high priest over the house of God What does Christ on our behalf at the throne of grace Put some Petition into the hands of Christ he waits fâ—r our offerings at the door of the oracle leave the sighs and groans of thy heart with this compassionate intercessor who is toucht with the feeling of our infirmities Heb. 4 15. who sympathizes with our weaknesses He that lies in the Father's bosom and hath (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 1.18 expounded the Will of God to us adds (c) Rev. 8.3 much incense to the prayers of all Saints before the throne of God and explains our Wills to God (d) Psal 141.2 so that our prayers perfumed by his are set forth as incense before him He is the (e) Job 9.33 days-man the heavens-man betwixt God and us Whatever we ask in his name he puts into his golden censer (f) John 15 16 and 16.23 that the Father may give it to us When the sweet smoak of the incense of Christ's prayer ascends before the Father our prayers become sweet and amiable and cause a savour of rest with God This I take to be one reason why the prevalency of prayer is so often assigned to the time of the evening sacrifice pointing at the death of Christ about (g) Mat. 27.46 Act. 3.1.10.30 the 9th hour of the day near the time of the evening oblation Hence it was that Abraham's sacrifice received a gracious answer being offered (h) Gen. 15.12 24 63. about the going down of the Sun Isaac went out to pray at eventide Elijah at mount Carmel prays and offers at (i) 1 Kings 18.36 the time of the evening sacrifice Ezra fell upon his knees and spread out his hands (k) Ezr. 9.5 at the evening sacrifice David begs that his prayer may be virtual in the power of the (l) Psal 141.2 evening sacrifice Daniel at prayer was toucht by the angel about the time of the (m) Dan. 9.21 evening oblation All to shew the prevalency of our access to the throne of grace by the vertuous merit of the intercession of Christ the acceptable evening sacrifice Yea and therefore we are taught in our Lord's prayer to begin with the title of a Father in him we are adopted to children and to use that prevalent relation as an argument in prayer There are some other particulars in respect to prayer in general as it may be connext and coincident with secret prayer as stability of spirit freedom from distraction by wandring thoughts the actings of faith the aids of the spirit c. which I pass by and come to the second branch Directions special and peculiar to secret prayer 1. Be sure of intimate acquaintance with God Can we presume that are but dust and ashes to go up into heaven and boldly to enter the presence-chamber and have no fellowship with the Father or with the Son (a) Job 22 2â— 26 27. Acquaint thy self witb him and be at peace c. Then shalt thou have thy delight in the Almighty and lift up tby face unto God thou shalt make thy prayer unto him and he shall hear thee (b) v. 28. The decrees of thy heart shall be establisht to thee and the light shall shine upon thy ways First (c) Job 29.3 4. Dan. 9.3 shining acquaintance and then shining answers Canst thou set thy face unto the Lord God then thou mayest seek him by prayer First Daniel sets and shews his face to God and then seeks him by prayer and supplications Does God know your face in prayer do you often converse in your closets with him Believe it it must be the fruit of intimate acquaintance with God to meet him in secret with delight Can ye come familiarly as a child to a father considering its own vileness meanness or unworthiness in comparison with his divine love the love and bowels of a heavenly father Such a father the father of fathers and the father of mercies 2 Cor. 1.2 3. How sweetly does the Apostle joyn it God is our Father because the Father of our Lord and because his Father and so our Father therefore the Father of mercies Oh what generations of mercies flow from this paternity But plead we must to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that manuduction and access to this father through Christ by the spirit We must be gradually acquainted with all three Eph. 2.18 Gal. 4.6 Eph. 1.4 First with the spirit then with Christ and last with the father first God sends the spirit of his son into our hearts and then through the son we cry Abba father The bowels of mercy first wrought in the father to us he chose us in Christ and then sends his spirit to draw us to Christ and by Christ to himself Have ye this access to God by the spirit bosom-communion flows from bosom-affection If your souls are truly in love with God he will graciously say to your petitions be it unto you according to your love Times of finding God A godly man prays in finding seasons 2. Obser When God's heart and ear are inclined to audience vvhen God is said to (a) Psal 31.2 Isa 55.6 Psal 32.6 Cant. 2.9.5.2 bow down his ear unto us There are special seasons of drawing nigh to him vvhen he draws nigh to us times when he may be found When thy beloved looks forth at the window and shews himself through the lattess That 's a time of grace when he knocks at the door of thy heart by his spirit Motions upon the heart are like the Doves of the East sent vvith letters about their necks As he said of Bernard Ex motu cordis spiritus Sancti praesentiam agnoscebat he knew vvhen the holy spirit vvas present with him by the motion of his heart Gerson T. 2. 27. a. 2 â—am 7.27 Psal 27.4 8. When God reveals himself to the heart he opens the ears of his Servants for some gracious message When God bids us seek his face then the soul must answer one thing have I desired that will I seek after First holy desires warm the heart and they sâ—t the soul on seeking They are â—ikâ— mâ—ssengers sent from heaven to
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
may require frequent accesses to the throne of grace in a day But I humbly think at the least once a day which seems to be imported by that passage in our Lord's prayer give us this day our daily bread Since after our Lord's appointment of secret prayer in the text he gives us this prayer as a pattern to his Disciples Qu. 3. When persons are under temptations or disturbance by passions is it expedient then to pray 1 Tim. 2.8 Ans Since we are enjoin'd to lift up holy hands without wrath and doubting I judg it not so proper to run immediately to prayer but with some foregoing ejaculations for pardon and strength against such exorbitances and when in some measure cooled and composed then speed to prayer and take heed that the Sun go not down upon your wrath without holy purgation by prayer Eph 4.26 though I must confess a Christian should always endeavour to keep his course and heart in such a frame as not to be unfit for prayer upon small warnings The very consideration of our frequent communion with God should be a great bar to immoderate and exuberant passions Qu. 4. Whether may we pray in secret when others must needs take notice of our retirement Ans I must confess in a strait house and when a person can many times find no seasons but such as will fall under observation I think he ought not to neglect secret duty if his heart be right before God for fear of others notice we must prevent it as much as may be and especially watch our hearts against spiritual pride and God may graciously turn it to a testimony and for example to others Qu. 5. Whether we may be vocal in secret prayer if we can't so well raise or keep up affection or preserve the heart from wandering without it Ans No doubt but yet there must be used a great deal of wise caution about extending the voice De Orat. That of Tertullian counselling persons at prayer ne ipsis quidem manibus sublimius elatis c. Ne vultu quidem in audaciam erecto Sonos etiam vocis subjecios esse oportet aut quantis arteriis opus est si pro sono audiamur c. qui clarius adorant proximis obstrepunt imò prodendo orationes suas quid minùs faciunt quam si in publico orent Advises that both hands and countenance and voice should be ordered with great reverence and humility What arteries need we if we think to be heard for noise and what else do we by discovering our prayers than if we pray'd in publick yet surely if we can obtain some very private place or when others are from home and the extension of the voice be found to some persons by long experience to be of use such may lawfully improve it to their private benefit Q. 6. How to keep the heart from wandring thoughts in prayer Ans Although it be exceeding difficult to attain so excellent a frame yet by frequent reflecting upon and remembring the eye of God in secret by endeavouring to fix the heart with all possible watchfulness upon the main scope of prayer in hand by being very sensible of our wants and indigencies by not studying of impertinent length but rather being more frequent and short considering God is in heaven and we upon earth and by exercise of holy communion as we may through the implored assistance of the spirit attain some sweetness and freedom Eccl. 5.22 so likewise some more fixedness of spirit in our addresses before the Lord. Qu. 7. What if present answers seem not to correspond to our Petitions Ans We must not conclude it by and by to be a token of displeasure and say with Job Job 10.2 shew me wherefore thou contendest with me but acknowledg the soveraignty of divine wisdom and love in things that seem contrary to us in petitions for temporal mercies and submit to the counsel of Elihu 33.13 since he giveth no account of any of his matters neither can we find out the unsearchable methods of his holy ways to any perfection 11.7 There be other cases and scruples that might be treated of as about prescript words in secret prayers to which I need say but little since such as are truly converted (d) Gal. 4 6. Rom. 8.26 Zech. 1◠10 Acts 9.11 have the promise of the spirit of God to assist and enable them and they need not drink of another's bucket that have the fountain nor use stilts and crutches that have spiritual strength neither are words and phrases but faith and holy groans the nerves of prayer Yet for some help to young beginners doubtless it 's of use to observe the style of the spirit as well as the heavenly matter of several prayers in the holy Scriptures Psal 23.6 139.17.18 Neither need I to press frequency to a holy heart that is saln in love with spiritual communion for he delights to be continually with him the thoughts of God are so precious to him his soul is even sick of affection and prayes to be stayed with more of the flagous and comforted with the apples in greater abundance Cant. 2.5 To some though I fear how few how far it is lawful and expedient to withdraw for the necessity of the frail body in this vale of tears It may be replyed (g) Jam. 5.11 Hos 6.6 that the Lord is very pitiful and gracious to our frailties that he had rather have mercy than sacrifice in some cases Though I doubt these Phaenixes are but rare that are in danger of expiring in prayer as martyrs of divine love as Gerson expresses Gers T. 2. kk 5. Having now finisht with what brevity I could the foregoing queries I should treat about short sudden occasional prayers commonly call'd ejaculations but indeed that requires a set and just discourse yet because of a promise above recited I shall give a few tasts of it and then conclude with some application Ejaculatory Prayer Is a sudden short breathing of the soul towards Heaven upon instant and surprizing emergencies In holy persons it 's quick and lively rising from a vehement ardour of spirit swifter than the flight of eagles and keeps pace with a flash of lightning It flies upon the wings of a holy thought into the third Heavens in the twinkling of an eye and fetches auxiliary forces in times of straits There are many presidents recorded in sacred page upon great and notable occasions with strange success When good magistrates are busie in the work of reformation Neh. 13.14.22 let them imitate Nehemiah when redressing the profanation of the Sabbath Remember me O my God concerning this c. When Generals and Captains go forth to war Josh 1.17 observe Israel's apprecation to God rather than acclamations to men The Lord thy God be with thee as he was with Moses In time of battels or pursuit of the enemy valiant Joshuah darts up
that shine upon our Israelites in the night and darkness that inlightens solitudes full of heavenly company and tears brim-ful of joy and holy sighs like a cooling wind in harvest sweats of love and sick fits that are symptoms of health and holy faintings that are the soul's cordials a weariness to the flesh that is the healthful exercise of and vigor to the spirit and a continual motion that never tires it Geâ—s T. 2. K. K. 4. As Austin said of divine love illò feror quocunque feror pondus meum amor meus it 's the weight of my soul it carries me up and down in all that I speak and all that I act Quae major voluptas quam fastidium ipsius voluptatis Tertul. Eccl. 2.2 c. 7.6 4. Cant. 5.10.2.3 Rev. 2.7 1 Sam. 14.26 2. Its extasies and heavenly raptures which allure and draw the heart from earthly vanities when the soul shuts its eyes to worldly delights and says of laughter with Solomon it is mad and of mirth what dost thou can't warm its thoughts at the crackling of thorns under a pot nor be joyful in the house of fools 'T is the soul's pleasure to loath pleasure it self none so beautiful to him as Christ the chiefest of ten thousand no sweetness like that of the tree in the midst of the Wood the tree of life in the midst of the paradise of God he sits under it with great delight while it drops sweeter than hony into his closet 3. It s admirable prophesies Prayer stands upon mount Zion with a divining presaging spirit It foretells great things to the Churches joy and its enemies terror (f) 1 King 19.6 Elijah at prayer in Horeb receives answer of the ruine of the house of Ahab and bid to go and anoint Jehu the son of Nimshi King over Israel The two witnesses under the (g) Rev. 11. Romish defection have power to smite the earth with plagues as oft as they will consonant to what Tertullian said of old (h) de orat votum Christianorum confusio nationum the prayers of Christians confounded the nations and so it will shortly prove the doom of Babylon comes out of the Temple When the sanctuary is full of the smoak of the incense of prayer Rev. 15.7.8.16 1. the seven Angels come out with the seven last vials full of the wrath of God to pour them out upon the Anti-Christian world Prayer calculates and hastens the ruine of Rome When the spirit of prayer (a) Joel 2.21 32.3.1 2. is once poured out it brings deliverance to mount Zion and gathers the nations into the vally of Jehoshaphat unto judgment Let 's never be discouraged if prayer fall to work and awaken Christ in the ship (b) Luk. 8.24 of the Church her storms will cease in a halcyon calm 4. Its comforting evidences Secret prayer duly managed is a notable evidence of adoption pray to thy Father who is and sees in secret who knows the secrets of thy heart thy groanings are not hid from him Psal 44.21.38 9. None but a child of promise has this sweet freedom with God as a Father 5. Its rewards and revenues Nothing revives and chears the spirit so much as answers of love and mercy from Heaven As it feasts the conscience with the royal dainties of sincerity so it sets a lustre upon every mercy as being the child of prayer our closets influence upon our shops our ships our fields and all we enjoy that they smell of divine blessing as David said of precepts Psal 119.56 the soul may say this I have because I urged the promises Vse 4. To pity the miserable blind world that know not where true comfort Vse 4 joy and strength is to be found that see no beauty in the ways of God Gen. 27.27 and feel no sweetness in communion with him that find no pleasure in closets but play-houses which Tertullian call'd the Devil's Churches that cry out with Esau they have enough Alas what enough can be in the Creature Gen. 33.9 Tertul. de spect c. 25.26 unless of dunghils rattles and vanities Oh how ignorant of Heavenly treasures of that fountain of mercies whereof prayer drinks and resreshes the spirit of a Saint That know not that blessed enough whereof Jacob speaks Gen. 33.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mibi omnia that Ocean of all things to be found in God Now Europe's in flames and the ark in danger he cares not though the one be burnt and the other in ashes so he be safe But if his concerns catch fire he knows not to repair but (f) 1 Sam. 28.7 2 King 1.2 to Endor or Ekron Such have no acquaintance with no help from God no interest in the keeper of souls The world 's a deplorable hospital the great Lazar-house of sick lame and impotent persons as Gerson terms it Gers To. 2.76 6. that have no face nor heart to go to the physician of souls But ah most lamentable is the state of some prostitute wretches of our age that are I fear almost incurably gone with spiritual ulcers in their lungs and eating putrid cancers in their tongues that breath nothing but venom and openly spit out their rotten Atheistical jeers against the spirit of prayer and make a mock at communion with God That scoff at what God hath promised as one of the choicest tokens of his love to the Church Zech. 12.10 Joel 2.28 32. Rom. 10.13 Joh. 7.39 and symptoms of the glory of the latter times when God will turn such Ishmaels into the desert Amos 8.10 Job 30.31 and their drunken Songs shall expire in dreadful howlings Prophaner than many heathens that in the Primitive times had some reverence for Christian worship though they persecuted But those of this adulterous Romish age 2 Pet. 2.12 like brute beasts speak evil of what they are ignorant and are in danger to perish utterly in their own corruption pity such if there be yet hope and commend their condition to God's mercy and penitent sorrow that they may weep here where tears prick not in hell where they scauld and burn and swell that river of brimstone Gerson T. 2. 49. KK 3. In the mean time O ye that fear the Lord be diligent to observe and interpret messages after secret prayer for the life and joy of a Christian is improved by it God has declared himself graciously pleased with secret prayer Dan. 9.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vâ—lans in lassitudine so as to send an Angel that glorious creature to fly into Daniel's chamber and he weary with flying he moved so swiftly volans in lassitudine as the original text expresses it What a high expression is this that even Angels are represented weary with hasty flights to bring Saints their answers and of what great account does the Lord esteem his praying people that Angels are exprest to be tired in bringing tidings of mercy 6. Meditate on
their good Works 3. Their Light and good works are their own though by the grace of Christ And it is no injury to Christ or his Righteousness or Grace to say that they are their own 4. The splendour of Christians in their good Works must be such as may be seen of Men. 5. The Glorifying of God must be the end of our Good Works and of their appearance unto men 6. As bad as corrupted Nature is there is yet something in mankind which tendeth to the approving of the good works of Christians and to their glorifying God thereupon 7. God is glorified even by common men when they approve of the Glory of Holiness in Believers It is not only by Saints that God is glorified 8. As contrary as Holiness is to corrupted Nature there is such resplendent goodness in true Christians works which common men may glorifie God for And so somewhat in them and in Christianity which hath such agreeableness as may tend to further good 9. The Excellency and Splendour of the good works of Christians especially Teachers is a grand means ordained by God himself for the Conviction of the World and the glorifying of God But the resolving the Question What the splendour of these works must be is my present undertaken task God is not glorified by our adding to him but by our receiving from him not by our making him greater or better or happier than he is but by owning him loving him and declaring him as he is that we and others may thereby be wise and good and happy He is his own glory and ours And by his own light only we must know both him and all things We are not called to bring our Candle to shew the World that there is a Sun but to perswade them into its light to open the Windows and Curtains to disperse the Clouds and to open the eyes of blinded sinners I. The way of doing this and glorifying God is in the order following 1. The first thing that our works must shew is their own goodness They can never prove the Cause good till it is clear that they are good themselves Therefore doubtless Christ here intendeth that we must abound especially in those good works which the world is capable of knowing to be good and not only in those which none but Christians themselves approve If believers and unbelievers agreed in no common principles we were not capable of preaching to unbelievers nor convincing them nor of conversing with them There are many excellent things which Nature doth approve and which both parties are agreed to be good By the advantage of these as granted principles we must convince them of the conclusions which they yet deny and not as the scandalous Christian so absurdly affect singularity as to make light of all good which is taken for good by unbelievers and to seek for eminency in nothing but what the World thinks evil There is a glory in some good works which all do honour and which manifesteth it self 2. And then the goodness of the work doth manifest the goodness of the doer Every man's work is so far his own that he is related to it and by it either as laudable or as culpable as it is Gal. 6.4 5. Let every man prove his own work and then shall he have rejoycing in himself alone and not in another for every man shall bear his own burthen God himself will judge men according to their works and so will men and so must we much do by our selves for it is the rightest judging which is likest God's This subordinate honour God grants to his servants If their works were not an honour to them as the next Agents they could be none to him in their Morality as man's acts though they might as acts in general ordered to good by his own goodness If God's Natural Works of Creation Sun and Moon and Earth c. were not praise-worthy in themselves God would not be praised for them as their Maker There are works that God is said to be dishonoured by Rom. 2.23 24. And what are they but such as are really bad and a dishonour to the Authors It is so far from being true that no praise or honour or comfort from good works is to be given to man that God himself is not like else to be honoured by them as morall good if the Actors be not honoured by them The World must first be convinced that Christians are far better than other men and the righteous more excellent than his Neighbour before they will glorifie God as the Author of their goodness In God's own Judgment Well done is the first word and Good and Faithful Servant is the second and Enter thou into the joy of thy Lord is the third Two sorts of Scandalous persons rob God of his honour in his Saints 1. Those that professing Christianity live wickedly or at least no better than other men whose lives tell the World that Christians are but such as they 2. Those that slander and belye true Believers and would hide their goodness and make them odious to the World As for them that say only that we have no righteousness in our selvet by which we can be justified I shall not differ with them if they do but grant that all shall be judged according to their works and that he that is accused as an Infidel Impenitent an Hypocrite or an Unregenerate Ungodly Person must against that accusation be justified by his own Faith Repentance Sincerity and Holiness or be unjustified for ever 3. The next thing to the Work and the Person that is hereby honoured is the Christian Religion it self with the Spirit 's operations on the Souls of Christians The outward Doctrine and Example Of Christ who teacheth his Servants to be better than the World and the inward Sanctification of the Spirit which maketh them better The Air and Food are commended which make men healthy and the Medicines are praised which cure the disease That is accounted good as a means and cause which doth good and which maketh men good If Christians were more commonly and notoriously much better than all other men the World would believe that the Gospel and the Christian Religion were the best But when scandalous Christians appear as bad or worse than Infidels the World thinks that their Religion is as bad or worse than theirs 4. The next ascent of Honour is to the Maker or Author of our Religion the World will see that he is good that maketh so good a Law and Gospel and that maketh all his true Disciples so much to excel all other men And here the first honour will be to the Holy Spirit which reneweth Souls and maketh them holy And the next will be to the Son our Saviour who giveth us both the Word and Spirit And the highest or ultimate Glory will be to God the Father who giveth us both his Son and his Spirit And thus Honour ascendeth to the Highest by these
steps and the World beginneth at that which is nearest to them and Reason will proceed by these degrees 1. The excellent holy lives of Christians are better than other mens 2. Therefore Christians are better than other men 3. Therefore their Religion is the best or the Word and Work which make them such 4. Therefore the Spirit is good which makes them good the Saviour is good who giveth them that Word and Spirit and God the Fountain of all even the Father of Mercies Is the Fountain of all good and consequently the End of all And thus God is known and glorified by our works II. The works which thus glorifie him are first to be described in general and then enumerated in special I. In General 1. They must be such as make or shew men to be in their places like to God They must be such as represent the particular Perfections of God which are called his Communicable Attributes and such as declare his Relations to us and such as declare his Attributes as so related and his works Aâ— 1. We must so live that men may see that indeed we take not our selve to be our own but God to be our absolute Owner and that it is not our selves but He that must of right dispose both of us and ours and that we willingly stand to his disposal 1 Cor. 6.19 Ye are not your own 2. We must so live as may declare that we are not lawless nor the mere servants of men but the resolved Subjects of God the Soveraign King of all and that really we are ruled by his Laws and Will and not by our own lusts or wills nor by the wills of any but as under him and that we fear not any hurt to the flesh or them that can but kill the body in comparison of that one Law-giver and Judge who is able to save or to destroy for ever Luke 12.4 Jam. 4.12 1 Cor. 7.23 and that we are moved more by his Promises than by all that mortal men can give us and trust wholly to the Heavenly reward of glory and not to the transitory prosperity of this world believing that God is True and Just and none of his Word shall ever fail 1 Pet. 1.3 We are begotten again unto a lively hope through the Resurrection of Christ to an Inheritance incorruptible c. 3. We must so live as may declare that God is our Grand Benefactor from whom we have all the good that ever we received and from whom we hope for all that ever we shall possess and that he is infinitely good the Original and End of all created good We must live as those that believe that we are made for God even to glorifie him and please his blessed Will not by making him beholden to us but by a willing receiving of his mercies and a willing improvement of them to our own felicity And as those that believe that his love is better than life it self and that to know him and love him and glorifie him for ever is the ultimate End and Happiness of man Psal 4.7 8. and 63.3 and 73.25 26 28. Phil. 3.7 8. Matth. 6.33 1 Pet. 1.5 6 8 9. 2 Cor. 5.1 2. And we must so live in relation to Christ and to his Spirit as may declare to the world that the mercy of the Father is conveyed to us by the Son and the Grace of the Father and Son by the Spirit and what wonders of Wisdom Goodness and Power Truth and Justice Holiness and Mercy are manifested in Christ and his Mediation to Mankind Gal. 2.20 Eph. 3.16 17. Phil. 1.20 21. Job 17.10 3. In sum the works that glorifie God must have these three parts of his likeness upon them 1. They must be works of Light like the Light which from the Father of Lights doth illuminate us Christians must be much wiser than the men of the world in holy though not in worldly things Col. 1.9 28. and 3.16 Darkness is the state of Satan's Kingdom and ignorant Christians are scandalous and a dishonour to Christ not those that are ignorant of unnecessary unprofitable or unrevealed things but those that are ignorant of revealed necessary saving truths 1 Cor. 3.2 Heb. 5.11 12. 2. They must be works of Holy Love to God and Man which shew that God and Goodness have our hearts and that we would imitate God in doing good to all according to our places and power Gal. 6.10 Rom. 13.10 11 12. 3. They must be works of Life and Power where serious diligence expresseth zeal and we set our selves no lower bounds than with all our heart and mind and might 2 Tim. 1.7 Rom. 12.11 Thus much for the general description of them II. The description of a Christian whose works glorifie God according to Scripture and Experience may be given you in the following particulars I. He is one that placeth his saving Religion in the practical knowledge of the only true God and Jesus Christ the Saviour whom he hath sent Joh. 17.3 He puts no limits to his endeavours after useful knowledge but what God hath put by his Word or Providence He would abound in holy wisdom and thinks it worth his greatest diligence and is still upon the increasing hand He hath so much knowledge of the lesser matters of Religion as to keep him from scandalous miscarriages about them but it is the knowledge of God and of a crucified and glorified Christ in which he taketh wisdom to consist Joh. 17.3 1 Cor. 2.2 This is the Light in which he hath his daily conversation the Light which governeth his will and practice which feedeth his Meditations his prayers and his discourse which repelleth his temptations which maintaineth his hope and is his daily work of Recreation his Food and Feast For Men will now perceive 1. That his Religion is not a matter of names and words and trifling Controversies but hath the greatest and most excellent Subject in the world And as Nature teacheth all to reverence God so it will tell them that they must reverence that Religion that Conversation and that Person who is most Divine and where the most of God appeareth 2. And they will see that his Religion consisteth not in uncertainties which no man can be sure of when he hath done his best but in things so sure as none should doubt of which will easily bring men over to consent and shame or silence Contradicters 3. And then they will see that it is a Religion which all sober personr are united in and doth not lose its Authority or Reverence by the divisions wranglings and digladiations of Sects of different minds for God is denied by no sober man nor the Essentials of Christianity by any true Christian 4. And men will see that our Religion is no matter of Indifferency which one may do well enough without but of absolute necessity to Salvation and that which man was made and redeemed for And a Religion of the greatest Subject the greatest
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
judgment of things we have not the least cause to suspect the love of God when he chastises us to take away sin the only abominable object of his hatred and deep detestation and to render us partakers of the divine nature And the present peaceable fruit of righteousness is the product in those who are duly exercised by their troubles It is an allusion to the reward of the conquerers in the Olympick games who had a crown of Olives the embleme and shadow of peace But true peace a divine calm in the conscience shall be the recompence of all that exercise the graces suitable to an afflicted state In short the Apostle assures Believers 1 Cor. 11.32 that they are chastened of the Lord to prevent their condemnation with the world 'T is this rod truely delivers them from hell 't is this consideration that changes thorns into roses and extracts honey out of worm-wood If the way be stony or flowry that leads to blessedness a Christian should willingly walk in it To conclude from the consideration of what the Scripture declares concerning temporal evils Let us lift up the hands that hang down and the feeble knees and make straight paths for our feet lest that which is lame be turned out of the way but let it rather be healed i. e. in our affliction let us take courage and resolution from the promises and live in a holy conformity to God's will that the weak or faint may be restored The first and last â—â—sson of Pagan Philosophy was to support men under the storms to which 〈◊〉 are liable in this open state to render the soul velut pelagi rupes imâ—â—â—â— â—s a rock unshaken by the waves But all their directions were unsuccessful and so could not secure them from impatience or despair but the Gospel that assures us of the love of God in sending afflictions for our spiritual and eternal good is alone able to compose the mind And when ever we faint in troubles 't is either from infidelity or inconsideration 'T is impossible a person should be a Christian and be incapable of comfort in the most afflicted state for we are really so by the holy Spirit who is the Comforter When we speak sometimes to those we judge infirm we speak to Infidels who only receive remedy from time which they ought to receive from Faith they have the Name of God only in their mouths but the world is in their hearts their passions are strong and obstinate not subject to sanctified reason the difficulty they have of being comforted discovers the necessity of their being afflicted they need conversion more than consolation Others who are sincere in the Faith yet are apt to faint under troubles from an errour like that of the Apostles when their Lord came upon the waters in a stormy tempestuous night to their assistance they though he was a spirit so they look on God as an enemy when he comes to sanctifie and save them The soveraign remedy of our sorrows is to correct the judgment of sense by a serious belief of God's promise thus we shall reconcile the roughness of his hand with the sweetness of his voice He calls to us from heaven in the darkest night 't is I be not afraid he corrects us with the heart and hand of a Father A due consideration of these things will produce a glorified joy in the midst of our sufferings Rom. 15.4 Whatsoever things were written afore-time were written for our learning that we through patience and comfort of the Scriptures might have hope How we may bring our Hearts to bear Reproofs Serm. XXVIII Psal 141.5 Let the Righteous smite me it shall be a kindness and let him Reprove me it shall be an excellent Oyl which shall not break my Head for yet my Prayer also shall be in their Calamities IT is generally agreed by Expositors that this Psalm as that foregoing with two of those that follow were composed by David in the Time of his Banishment or slight from the Court of Saul The state wherein he describeth himself to have been the matter of his Pleas and Prayers contained in them with sundry express circumstances regarding that season and his condition therein do manifest that to have been the time of their composure That the Psalmist was now in some distress whereof he was deeply sensible is evident from that vehemency of his spirit which he expresseth in the reiteration of his request or Supplication v. 1. And by his desire that his Prayer might come before the Lord as Incense and the lifting up of his hands as the evening Sacrifice v. 2. The Jewish Expositors guess not improbably that in that Allusion he had regard unto his present exclusion from the Holy services of the Tabernacle which in other places he deeply complains of For the matter of his Prayer in this beginning of the Psalm for I shall not look beyond the Text it respecteth himself and his deportment under his present condition which he desireth may be harmless and holy becoming himself and useful unto others And whereas he was two wayes liable to miscarry First by too high an exasperation of spirit against his Oppressors and Persecutors and Secondly by a fraudulent and pufillanimous compliance with them in their wicked courses which are the two extremes that men are apt sinfully to run into in such conditions he prays earnestly to be delivered from them both The first he hath respect unto v. 3. Set a watch O Lord before my Mouth keep the door of my Lips namely that he might not under those great provocations which were given him break forth into an unseemly intemperance of speech against his unjust Oppressors which sometimes fierce and unreasonable Cruelties will wrest from very sedate and moderate spirits But it was the desire of this Holy Psalmist as in like cases it should be ours that his heart might be alwayes preserved in such a frame under the conduct of the Spirit of God as not to be surprized into an expression of Distempered passion in any of his words or sayings The other he regards in his earnest Supplication to be delivered from it v. 4. Incline not my Heart unto any evil thing to practise wicked works with men that work iniquity and let me not eat of their Dainties There are two parts of his request unto the purpose intended 1st That by the Power of God's grace influencing his mind and Soul his heart might not be inclined unto any Communion or Society with his wicked Adversaries in their wickedness 2ly That he might be preserved from a liking of or a longing after those things which are the baits and allurements whereby men are apt to be drawn into Societies and Conspiracies with the workers of iniquity And let me not eat of their Dainties See Prov. 1.10 11 12 13 14. For he here describeth the condition of men prospering for a season in a course of wickedness They first joyntly give up themselves
you lay foundations right and deep How can it be imagined much less expected that unprepared and estranged Souls from God and Christ should face the challenges and terrors or escape the dangers of a dying day vvhat can support the confidence of that man vvho is dispirited by the deserved rebuke buffettings of an exasperated because a guilty conscience for conscience is the mouth of God and speaks his mind and vvhat speaks othervvise in point of charge or censure is rather ignorance than conscience and by his order and commission and in his name and Majesty vvhips the careless soul It is impossible to still the cryes of guilt and vvrath It is far more easie for us to charm and stupifie the man than truely cure him He that is negligent of the main affair is like to bear the smartings of his ovvn voluntary vvounds and the more voluntary our negligence appears to be to our awakened consciences when startled by gripes and fears of death the less cause will there be for help and pity All fears arising from an unconverted state have God to back and sharpen them because they are truly grounded on God's professed resolution and legal comminations to bring those fears on them by vvhom they are deserved So that our only vvay to cure and quell these fears is to remove their Cause by giving up our selves to God the Father to knovv him love him and live to him and to delight our selves in God's Image Presence and Favour in his Son Jesus Christ more than in all the treasures and delights of lovver things to knovv the Lord that bought us and to serve him in righteousness peace and joy in the holy Ghost vvith confidence to commit our selves to his tendred conduct government and protection and entertain him vvith all sutableness of apprehension affection and conversation to all his excellencies offices and appearances to ansvver all his kindnesses cost and care with all such faithful fruitful chearful conversations as God Christ determined and designed in man's Redemption Eph. 1.4 Yea to be ruled assisted and refreshed by vvhat the Spirit of Grace and Holiness and Wisdom hath done for us and is sent from the Father and the Son to perfect and compleat in us to live the Life of Faith and Holiness and endeavour to spend our daies in the delightful hopes and fore-tasts of and ripenings for and hasting to or hastning as the vvord imports * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3.12 your everlasting state of Joys and Glory to make the unseen vvorld the exercise poise and spring of your most vehement desires most vigorous pursuit and most inviolable satisfaction and in a vvord to vvalk in all due conscience of your trust and charge to God the Father Son and Holy Spirit to others and your selves in all things to think and speak and do as in the sight of God relation to him and special interest and delight in him and not through ignorance enmity and sloth to let the Devil Flesh or World mortifie your delight in God your motions tovvards affections to and resolutions for God And hearken not to those discouraging thoughts and jealousies of God and Christ vvhich your grand enemy the Prince of lies and darkness is ready to abuse you vvith Where hath God told you that the vvilling thoughtful painful Soul though much distemper'd and imperfect shall be rejected by him For vvhen the Son protests so solemnly against rejecting such as come he speaks his Father's heart Jo. 6.37 40. And I profess vvhen I most seriously consider the terms tenour of the covenant of Grace I am much confirmed in this that all grounded jealousies suspitions discouragements as to our hopes of everlasting happiness can only fix upon our voluntary rejecting of God and Christ and holiness and Heaven And though many things may humble us and ought to do it yet nothing can implead our Title to the purchased possession nor our comfortable hopes at death vvhen once our vvills are sixt on Christ and vvell resolved for him and prevail upon our lives for vvalking vvorthy of our great Vocation We have no impossible conditions imposed on us especially if vve consider Gospel-assistances indulgence and encouragements for vvhen vve knovv our vvay as God hath shevved it us in Christ and have our hearts inclined and fixt for God vve are but to exert vvhat strength and povver vve have to serve and please our God and proportionably to our abilities and advantages to vvait upon God for more according to his instituted vvays and methods Improvements are but required to be proportionable to our Talents and he that brought ten Talents to his Lord had more than one or tvvo at first to make improvement of I do indeed believe the Lavv * By the Law of the Nature I â— ean God's revealed will as Ruler objectively signified in the nature of things within us and without us concerning our Duty and Rewards or Punishments and this Law is written upon and discovered by our own capacity constitution our relations to God and others and our fâ—rniture and advantages from what we are encompâ—ssed and intrusted with in the whole firme of Nature of Nature yet in force though novv incorporated into the Lavv of Christ and that the Decalogue is yet in force to bind and rule us and never look to see its abrogation proved till they that hold this abrogation can demonstrate that the Father lost his Right Throne of Government by the appearance of his Son and that Christ acted not as his Fathers Delegate and for his Glory and that Grace vvas not designed and directed to the reparation of declined Religion in the vvorld but that God was so prodigal of his Pardon and Indulgence as to grow regardless of his Government But yet that Law is one thing and this Covenant another thing For the Covenant of Grace respected those distempers perplexities disadvantages and supposed them and was suited to them in its Tenders and Provisions for which it did design Relief And now our terms of Life are not so strict as those on vvhich God dealt vvith healthful sound and innocent Adam for novv sincere and prevalent Faith and Love and Holiness shall reach those Consolations after Death vvhich once viz. antecedently to Christ's undertaking and compleating satisfaction they could not do and therefore if your insincerity and fundamental unpreparedness for your change be that which starts and feeds your fears labour to be sincere and faithful in Covenant-making and Covenant-keeping and you may be sure of this that Death will lose its sting and victory and thereupon its fearful looks when Sin hath lost its Throne and when God and Christ have got your hearts and life-to come concernments influence and rule your purposes projects and pursuits It is with relation to our manifold temptations wants and weaknesses and all despondencies and discouragements consequent thereupon that Christ hath undertaken to be our great High
carelessness without an Epithete bare sloath without any thing to aggravate it ordinarily doth the Soul more hurt than all the Devils in hell yea than all its other sins Shake off this and then you will be more than Conquerors over all other difficulties shake off this and there is but one sin that I can think of at present that you 'l be in danger of and that 's spiritual pride You 'l thrive so fast in all grace you 'l grow up into so much communion with God that unless God sometimes withdraw to keep you humble you will have a very Heaven upon Earth Imped 4. The love of any sin whatsoever the love of God and the love of any Sin can no more mix together than Iron and Clay every Sin strikes at the being of God (i) Deicidium The very best of Saints may possibly fall into the very worst of pardonable Sins but the least of Saints get above the love of the least of Sins we are ready to question Gods love unto us as Dalilah did Sampson's love to her if he do not gratifie us in all we have a mind to but how could Dalilah pretend love to Sampson while she comply'd with his mortal enemy against him how can you pretend to love God while you hide Sin his enemy in your hearts as it was with the grand-child of Athaliah (k) 2 King 11.1 2 c. stoln from among those that were slain and hidden though unable at present to disturb her e're long procures her ruine so any Sin as it were stoln from the other Sins to be preserv'd from Mortification will certainly procure the ruine of that Soul that hides it can you hide your Sin from the search of the Word and forbear your Sin while under the smart of affliction and seem to fall out with Sin when under gripes of Conscience and return to Sin as soon as the storm is over never pretend to love God God sees through your pretences and abhors your hypocrisie (l) Job 34.21 22. His eyes are upon the ways of man and he seeth all his goings there 's no darkness nor shadow of death where the workers of iniquity may hide themselves Come Sirs let me deal plainly with you you are shameful strangers to your own heart if you do not know which is your darling Sin or Sins and you are Traytors to your own Souls if you do not endeavour a through Mortification and you are wilful Rebels against God if you do in the least indulge it never boggle at the Psalmist's counsel (m) Psal 97.10 ye that love the Lord hate evil Imped 5. Inordinate love of things lawful and in some respect here 's our greatest danger here persons have Scripture to plead for their love to several persons and things that it is a duty to bestow some love upon them and the meer stones are not so plainly set as easily to discern the utmost bounds of what is lawful and the first step into what is sinful and here having some plausible pretences for the parcelling out of their love they plead not guilty though they love not God with all their hearts souls and minds whereas they should consider that the best of the world is not for enjoyment but use not our end but means conducing to our chief end Here 's our sin and our misery our foolish transplacing of end and means Men make it their end to eat and drink and get estates and injoy their delights and what respect they have to God I know not whether to call love or Service they shew it but as means to flatter God to gratifie them in their pitiful ends Having warned you of some of the chief Impediments I shall propose some means to engage your hearts in love to God which you may confidently expect to be effectual through the operation of the Holy Ghost and you may likewise expect the operation of the Spirit in the use of such means The means are either Directing Promoting or Conserving Means to attain love to God 1. Directing and that is Spiritual Knowledge this is beyond what can be spoken in its commendation A clear and distinct knowledge of the love and loveliness of God in the amazing yet ravishing methods of its manifestations and the clear understanding of the heavenly priviledge of having our hearts inflam'd with love to God this will do I would fain perswade you to try I am not able to say how much to direct you in this case plainly get and exercise this twofold knowledge 1. The knowledge of Spiritual things did we but perfectly know the Nature of the most contemptible insect nay did we but know the Nature of Atoms this would lead us to admire and love God but then to know those things that no graceless person in the world cares for the knowledge of e. g. the inward workings of Original Sin and how to undermine it the powerful workings of the Spirit of grace and how to improve it what are the joys of the Holy Ghost and how to obtain them would not such things insinuate the love of God into you add then 2. The knowledge of ordinary things in a Spiritual manner so as to make the knowledge of Natural things serve Heavenly designs Thus Christ in all the Metaphors in all the Parables he used To value no knowledge any further than it is reducible to such an use this would lead us into the loving of God Thus I name but one directing means promoting means are various not but that Spiritual knowledge doth singularly promote the love of God but it 's proper work lyes in directing The several things I shall name for inward means your way of managing must make them so 1. Self-denyal this is so necessary that no other grace can supply the want of it It is among the graces of the Soul as among the members of the Body one member may supply the want of another the defect of the Lungs may be supplied by other parts The want of prudence may be supplied with Gospel-simplicity which looks like quite another thing but nothing can supply our want of love to God nor can any thing supply our want of Self-denyal in order to our loving of God We can never have n Fo◠fotidissimus suo 〈◊〉 horribilissimum stercus vermis nequis simus Bonavent stimul Amor. p 153. too low thoughts of ourselves provided we do not neglect our duty and let go our hold of Christ Those very things that not only we may love but we must love 't is our duty to love them and our sin not to love them yet all these must be denyed when they dare to stand in competition with our love to God o Luk. 14.26 If any man come to me and hate not his Father and Mother and Wife and Brethren and Sisters yea and his own life also he cannot be my Disciple Christ would have us count what Religion will cost us
visited us So God loved the world that he gave his only begotten Son Christ's whole work was to love and his whole love was free We purchase nothing without leaving of our money behind us All his saved ones have nothing of their own but impotency and antipathy nothing of their own to move God to save them The Law discovers God's will and the gospel discovers his good will 3. The gospel is called grace because it is the instrument under the Spirit of God of bestowing the benefits of free grace upon us It is an invitation to the benefits of free grace and it is our warrant of receiving those benefits and of applying them The Gospel is not only a story to tell us what is done and what is obtained for believers but it is a Testament to cause and to shew unto us our interest in them by Faith We shall lay hold upon it when he who Ordained the Gospel doth accompany it The Gospel brings Salvation Tit. 2.11 Therefore the Gospel is called the Ministration of Righteousness and the Ministration of the Spirit 2 Cor. 3.8 9. The Instrument made use of by the Spirit of God for enabling us to apply the Righteousness of Christ and all the benefits of Free Grace contained in it And so I have opened the first thing in the Exhortation and shewn vvhat vve are to understand by the Grace of God even the Doctrine of the Gospel Sect. 3 2. The second particular in the Exhortation to be opened is The receiving thereof in vain How is the Doctrine of the Gospel said to be received in vain In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifies to receive it emptily unfruitfully unprofitably and indeed so it is too often received It is true the Gospel is to be received and it cannot save us unless it be received and therefore you read several times in the Scripture of receiving it Mat. 13.23 The receiving of the seed into good ground Act. 22.41 They received the word of God gladly And in Act. 11.1 The Gentiles received the word And in Act. 17.11 They received the word with all chearfulness So in 1 Thes 1.6 They received the word in much affliction But as the Gospel must be received so it may be received unprofitably ineffectually and in vain And for the opening of this the Gospel may be said to be received in vain in two respects I. In regard of the manner of receiving II. In regard of the Event or the Issue of receiving it First It is received in vain in regard of the manner of receiving it And that is When we receive the Gospel but not with an Empty hand When the grace of the Gospel is not so received as to be empty of the the opinion of our own works and righteousness This is a vain empty reception for the Rich are sent Empty away 2. It is received in vain when it is not received with the highest Estimation and Valuation ◠Tim. 1.15 When it is not looked upon to be worthy of all acceptation as the Apostle expresseth it When it is not received as a Pearl as a Jewel of greatest price If all be not sold for it soon will it be left fot any thing 3. When it is not received vvith the greatest ardency of desire with hungring and thirsting after the benefits contained in it All the inclinations of our souls towards all Earthly objects we owe to the benefits of the Gospel which if vve pursue not ardently we shall never procure succesfully 4. When we do not receive it with a particular fiducial application of Jesus Christ upon the warrant of the Infallible Gospel but only by a general assent When vve receive in into our Heads by Light but do not receive it into our Hearts by Faith When vve do not believe with the Heart but only assent vvith the head When we receive it only into our Ears and into our lips and into our Professions but dot receive it as the good seed vvhich is to be laid up in the furrows and the soil of the soul Thus the Gospel is received in vain in regard of the manner of receiving it Secondly It is received in vain in regard of the Issue the Event of receiving it and that several ways 1. When it is not received so as to purifie the heart as to kill corruption when this grace of God doth not teach us effectually to deny ungodliness and worldly lusts when men will have an Angelical Gospel but will live Diabolical lives when they are not thrown into the mould of the Gospel and have not Hearts and practices sutable to it 2. When it doth not quicken us to new obedience when there is a receiving without returning without any activity for God in holy walking where there is no Delight in the Law of God when his commandments are grievous when the law doth only compell but the Spirit of the Gospel doth not encline our wills to the obedience of the Gospel when by the receiving of the Gospel we are not made a willing people to give up our selves to God in the ways of duty when faith is not made incarnate as Luther speaks by maintaining good works Tit. 3.8 3. When we so receive grace as that it doth not sustain us in our troubles nor bear us up in our sufferings when it is not a word of patience as it is called Rev. 3.10 Thou hast kept the word of my patience The Gospel duly received as to the Issue of its reception maketh us patient to bear whatever is displeasing and ungrateful unto sense When we see that the Justice of God is satisfied we can easily bear the injustice of men When we see that God's wrath is appeased towards us we shall look upon the wrath of man yea all outward troubles to be cold and feeble 4. When we so receive grace as not to impart it and communicate it unto others If we be living we shall be lively Christians If we have the life of Grace in us we shall warm others If we do no good it is a sign we have got no good If there be a Spiritual Life bestowed upon us by the Gospel there is always a Seminal virtue an inclination to disseminate and to scatter Grace among others 5. And lastly grace is received in vain as to the Issue of our receiving of it when it is so received as that thereby we do not obtain salvation It is the Gospel of Salvation but a mere visible owning of the Gospel saveth none The receiving of it into your houses into your heads into your mouths brings not any to Heaven Christ will profess to those that are empty Professors and only have externally and as to the outward priviledges of Grace received the Gospel I never knew you depart from me Mat. 7.23 We are not only to received the priviledges of Grace but Grace by the priviledge if we expect Glory Thus I have shewn what is meant by
benefit of holiness the more holy you may be 2. Knowledge will be most useful for the Avoiding of sin The more knowledg you have of the nature of sin the abundance of it in your selves its offensiveness to God The more knowledg you have of the rule the exactness the purity the Spirituality and extent of the Law and so the better able you are to judge what sin is and what its consequences are the better you may escape it The clearer your knowledg and the stronger your convictions are of the evil of sin the more Arguments you are furnished with to perswade your hearts against it A good treasure of Spiritual knowledg will best help you to maintain your Spiritual warfare When you know not only your Leader and your weapons and your reward but your Enemies too and their stratagems and way of lighting you are like then to be most couragious in your combate 3. Knowledg will be greatly useful to you for your Profiting by ordinances The better you understand the nature and use and ends of them the more good you are like to get by them The more you know of the word the more you will still learn by it If the foundation of Spiritual knowledg be well laid Ordinances will more easily build you up Not only the work of Ministers would be more easie if their hearers were better Catechized there would not be such danger of missing the mark by shooting over peoples heads they would not lose so much labour nor spend so much strength in vain they should not need so much to study plainness and be inculcating principles and lisping out the first rudiments of Religion as to those that are but babes in knowledg But hearers likewise would receive the word with more profit they would more easily be brought down under convictions feel the power of Exhortations be quickned to duties yield to reproofs entertain admonitions and tast the sweetness of God's consolations and so more easily obtain the end of their hearing To conclude if your understandings were more enlightned your affections would either be sooner warmed or their heat be more regular if more truth were known more duty would be done if our doctrine were better understood our application would be more effectual 2. Spiritual knowledg is most delightful Prov. 24.13 14. The knowledg of wisdom is said to be to the soul as the hony and hony-comb to the taste The knowledg of truth which is the proper object of the understanding doth usually carry something of pleasure in it and the more excellency there appears in any truth the more delectable a thing it is to know it But there be no truths so excellent as Spiritual ones such as concern God and Christ and the mysteries of Salvation and therefore the knowledg of none is so delightful What high and refined delights doth the contemplation of God in all his holy attributes and excellencies afford to glorious Angels and the Spirits of just men made perfect How do those Heavenly creatures despise the gross and faeculent pleasures of the sensual World And though Saints here upon Earth cannot rise so high in their delights because not so high in their knowledg yet they may find incomparably more pleasure in knowing the things of God even according to their present capacity than the greatest voluptuaries can in the enjoyment of the creature If a Philosopher can take more pleasure in the study of nature or a Mathematician in his demonstrations than a sensualist can in his feasts and treatments if lines and angles can do more for the mind of the one than meats and drinks for the palat of the other How far then do the delights a gracious soul finds in the study and search of Divine truths transcend both And this pleasure is yet more heightned by the Interest Saints have in the truths they know when they are not only excellent in themselves but of the greatest consequence to them To know God and that as their God to know Christ and that he is a Christ for them to know the Saints priviledges and that they belong to them to know the promises and that they have a share in them to know there is a Heaven a state of future glory and blessedness and that themselves are concerned in it this must needs be a delightful knowledg You can take some pleasure in seeing a rich country and pleasant seat and fine houses but much more if you see them as they that are to inherit them If a natural man may take some pleasure in the mere notion of divine truths how much more may he do it that is concerned in them 3. This knowledg doth greatly adorn and beautifie the Soul It is a considerable part of the soul's perfection Col. 3.10 The Image of God is said to consist as in righteousness and true holiness so likewise in knowledg How full of it was Adam in Paridise And how full of it are Angels in Heaven The more men know of God the more like they are to him and the more they resemble him the more beautiful and perfect they are You count a clear eye not only useful to the body but a piece of beauty in it Light in the mind is an ornament to the Soul as well as a help Saints in Heaven that are most perfect are most knowing and the fulness of their knowledg is a great part of their perfection 4. It is a most becoming thing most suitable to you as Christians suitable to your new nature your new state your Spiritual relations and Spiritual priviledges It ill becomes them who are called into Gods marvellous light 1 Pet. 2.9 Who are the children of Light Eph. 5.8 and the children of him who is the Father of Lights Jam. 1.17 they that are said to be in the Light 1. Joh. 2.9 nay to be Light Eph. 5.8 yet to he without light An ignorant Saint is as great a Soloecism in Christianity as a Graceless Saint and that is such a Saint as is no Saint 5. Consider the mischief and danger of ignorance 1. It exposeth you to errors and delusions Math. 22.29 Who so apt to be misled as he that hath no eyes He that knows not which is the right way may easily be drawn into a wrong one He that walks in darkness knows not whither he goes Joh. 12.35 Affection is a good follower but a bad leader It is too blind to be a guide It embraces its object and yet knows it not It must be beholden to the eye of the mind light in the understanding or else all its motions will be but wandrings It will be sure to rove where it is not led It is an egregious paralogism of them that argue against the translation of the Scriptures into vulgar languages that that is the way to increase errors and divisions among Christians For that multitude of errors which is among us is not the effect of too much knowledg but too little as Mens losing
c. Ye denied the Holy One c. And well it may for it is the holy day of the holy Son of God yea God the Father and God the Son have put off their own holiness upon it Not essentially for that is incommunicable Nor is it an Inherent holiness which they have Communicated to it 2 Pet. 1.4 as the Saints of God have who are made holy by a supernatural change of their natures But the Sabbath is holy by divine Institution by special dedication and consecration God having hallowed this day above all other days in the week by separating it from common and civil uses and consecrating it to holy and religious ends and purposes viz. to be a Sabbath of holy rest But now The Question Question is How may we thus call the Sabbath holy or When may we be said truly to make it holy 1. When we make Gods hallowing and sanctifying this day our Motive and Argument to sanctifie it by a holy Observation of it Answer when that which God hath called holy by his divine sanction we dare not call it common and profane by prostituting of it to unsuitable actions words or thoughts There is a real calling it unholy as well as vocall He or She that spends the day or any part of it in doing evil or in doing nothing or in doing nothing to the purpose he proclaimeth to the world what he calleth the day although he speak not a word he speaks his heart by interpretation and when all is done our works are more credible Interpreters of our hearts than our words or profession Why call ye me Lord Lord and do not the things which I say Then we believe it holy when we keep it holy 2. Then we call the Sabbath holy when we sanctifie our selves for the Sabbath and for the Ordinances of the Sabbath If we have no care what frame of spirit we bring with us into the day nor with what frame we drive thorough it we are far from calling the Sabbath the holy of the Lord. For their sakes saith our Lord I Sanctifie my self John 17.17 I Sanctifie my self i. e. I separate my self wholly for the work of a Redeemer If the Lord Jesus separated himself for our sakes should not we much more separate our selves for his Then we believe Christ to be our holy Redeemer when we labour to be an holy people Holy as he is holy and then we have high venerable thoughts of the holiness of the Sabbath when we labour to be holy as the day is holy an unsuitable spirit is a profanation of the Sabbath The Day holy but we unholy what a reproach is this Holiness becomes thy house for ever q. d. Psal 93.5 Ceremonies were to continue but for a time but holiness is the standing qualification of thy day and of thy worshippers for ever 3. When we make holiness in the beginning and increase of it our design in our sanctifying of the day and of our attendance upon the Ordinances When we make holiness our business It is the great end for which God hath ordained a Sabbath Exod. 31.13 Ezek. 20.12 Verily my Sabbath ye shall keep for it is a sign between me and you that ye may know that I am the Lord that do sanctifie you Not a Ceremonial sign but a Moral sign a Covenant sign a kind of a Sacramental sign a Medium to effect what is promised in the Covenant 1 Cor. 11.23 25. as water in Baptism and bread and wine in the Lords Supper Oh when Gods design and mans design meets when God makes a Sabbath for a Medium to make his people holy and they keep a Sabbath that they may be holy this is excellent this is to call the Sabbath The Holy of the Lord. When we labour to bring as much holiness as we can into a Sabbath and to bring more holiness out of a Sabbath to come out of Gods day more holy than we came into it This is to sanctifie a Sabbath indeed 4. Then we call it holy when the more pure and holy the Sabbath is kept and the more purely and holily the Ordinances are dispensed the more our souls do love them the more beauty and glory we do see in them As David expresseth his affection to the word Thy word is very pure therefore doth thy servant love it It is very sad when the more purely and the more holily the word is dispensed the more people dislike it and pick quarrels with it as that vile people did who cried to their Prophets prophesie not Or if you will be prophesying prophesie smooth things Jer. 30 10 11. Sermons that will go down pleasantly discourses of peace that will not trouble our Consciences nor cross our corruptions but cause the holy one of Israel to cease from before us It was the Holy one of Israel c. the title which the prophets used in their Sermons but their ears were so tender they could not bear it if the Prophets would prophesie of the Merciful One of Israel and of the Bountiful One The Omnipotent One c. let them go on but they cared not so much for holiness and strictness as they pressed upon them from day to day this did not please their palate So when it is with a people in reference to other Ordinances Prayer and the Sacraments the more corrupted they be with the mixtures of men and of humane inventions the more acceptance and applause they find this argues that men seek not Jesum propter Jesum Christ for Christ his sake nor Ordinances for their purity nor Sabbaths because they be Holy days of an Holy God When to get holiness and to grow in holiness is our design Sanctifying Sabbaths John 17.17 When we sanctifie Sabbaths that God may sanctifie us by his Sabbaths and by his truth as our Lord prayeth then we do call and account the Sabbath indeed Sanctum Domini The Holy of the Lord. 5. We do truly count the Sabbath the holy of the Lord when we come out of Sabbaths as Moses came down from the Mount With our faces shining When we bring with us the savour of Christ Psal 45.8 his sweet ointments upon our garments When they with whom we converse may take notice that we have been with Jesus Acts 4 13. It is sad when men come out of a Sabbath just such as they came in as vain and loose as proud worldly wanton lovers of pleasures more than lovers of God in a word as fit for sin as they were before They sanctifie the Sabbath indeed who can in truth say with the Apostle 2 Cor. 4.18 We all with open face beholding as in a Glass or mirrour the glory of the Lord are changed or Metamorphosed into the same image as by the spirit of the Lord. When the Sabbath leaves its Image and Impress upon us in some measure then we do count it and keep it holy Surely the Sabbath
death and the grave and Hell and the Devil in chains after him as conquerors in war were wont to lead their vanquished enemies whom they had taken prisoners in chains of Captivity after them exposing them to the publick scorn of all spectators Thus we are to ascribe the glory of the work of Redemption to Jesus Christ the Son of God and thereby do honour God in our sanctifying of his holy Sabbath Thirdly We likewise glorifie the Holy Ghost when we ascribe to Him the honour of the work of Sanctification Whether we look upon it in that first miraculous effusion of the spirit which our Lord Jesus as the King and Head of his Church did first purchase by the blood of his cross and afterward ascended into heaven and obtained of his Father when he took possession of his Kingdom and lastly did abundantly pour down upon the Apostles and other officers and members of his Evangelical Church in the day of Pentecost Acts 2.1 Which was as it were the Sanctification of the whole Gospel-Church at once in the first-fruits Or whether we understand that work of sanctification which successively is wrought by the Holy Ghost in every individual elect Child of God happily begun in their first conversion and mightily upheld and carried on in the sâ—ul to the dying day This is a glorious work consisting in these two glorious branches of it mortification of corruption which before the Holy Ghost hath done shall end in the total annihilation of the body of sin that blessed priviledge groan'd for so much by the blessed Apostle Rom. 7.24 and the erecting of a beautiful fabrick of grace holiness in the soul which is the very Image of God Heb. 1 3â— an erection of more transcendent wonder and glory than the six days workmanship which the Holy Ghost doth uphold and will perfect unto the day of Christ And this is the great end and design of the Sabbath and of the Ordinances of the Gospel according to the word which the great maker and appointer of Sabbaths speaketh I give them my sabbath to be a sign between me and them that they might know that I am the Lord that sanctifieth them Here then is the third branch of our sanctifying the Sabbath namely the ascribing to God the Holy Ghost the glory of the work of sanctification And this is proper work for Christians in the intervals and void spaces between the publick Ordinances to sit down and first seriously and impartially to examine the work of grace in our souls 1. For the truth of it 2. For the growth of it And then if we can give God and our own Consciences some Scriptural account concerning this matter humbly to fall down and to put the Crown of praise upon the head of Free-grace which hath made a difference where it found none And so much for this Text at this time How we may hear the Word with profit Serm. VII Jam. 1.21 Wherefore lay apart all filthiness and superfluity of naughtiness and receive with meekness the ingrafted word which is able to save your souls THese Jews to whom the Apostle writes were guilty of many foul and scandalous sins but their master sin was the love of this world c. 4. ver 4. (a) Ye adulterers and adulteresses know ye not that the friendship of the world is enmity with God whosoever therefore will be a friend of the world is the enemy of God and from this sin arose many other Evils wherewith they are charged in this Epistle as 1. Their tickling joy in hopes to get gain ch 4.13 (b) Go to now ye that say To day or to morrow we will go into such a City and continue there a year and buy and sell and get gain 2. Their Hoarding up of riches ch 5.3 (c) Your gold and silver is cankered and the rust of them shall be a witness against you and shall eat your flesh as it were fire ye have heaped treasure together for the last daies 3. With-holding the pay of the labouring man chap. 5.4 (d) Behold the hire of the labourers which have reaped down your fields which is of you kept back by fraud cryeth and the cries of them which have reaped are entred into the ears of the Lord of Sabbath 4. Their fightings and Contentions one with the other yea their killing one the other to get their Estates ch 4.1 2. (e) From whence come wars and fightings among you come they not even from your lusts that war in your members ye lust and have not ye kill and desire to have cannot obtain their desiring to have made them kill one the other as Ahab did Naboth 5. Their Admiring the rich and villifying the poor ch 2.3 (f) If there come into your assembly a man with a gold ring in goodly apparel and there come in also a poor man in vile rayment And ye have respect to him that weareth the gay clothing and lastly to name no more Hence arose their unprofitable hearing of the word ch 1.22 (g) But be ye doers of the word and not hearers only deceiving your own selves They heard they had the best places at meetings but they were hearers only they did nothing for Riches as Christ tells us Choak the word Luke 8.14 (h) And that which fell among thorns are they which when they have heard go forth and are choaked with cares and riches And as they were guilty of these moral vices so erroneous in the Doctrine of faith especially in that main Article of Justification Holding an empty and inefficatious faith sufficient to interest a man in Christ ch 2.14 (i) What doth it profit my brethren though a man say he hath faith have not works can faith save him can such a faith save him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can that faith save him can such a faith save him that Faith that saves is alwaies fruitful and that faith which is not fruitful is no true Faith the Apostle doth not deny that we are justified by Faith by Faith only but he denies that faith without works is a true faith it s only an empty and aiery notion and such a faith cannot justifie nor save a man Well then this being the case and condition of the people it was impossible they should be quiet and patient hearers of the word but must needs fret and fume against it as that which contradicts their Lusts Errors and Delusions The Apostle therefore to take them off from this bitter and untoward spirit in Hearing the word gives them this wholsome counsel and advice from God Wherefore laying apart all filthiness c. All filthiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I 'le not restrain it to covetousness nor to scurrilous and reproachful speeches but take it in its utmost Latitude as denoting sin in the General 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies the filth of the flesh 1 Pet. 3.21
Pearl of price is hid it is a Rock of Diamonds it is a sacred Collyrium or Eye-salve it mends their eyes that look upon it it is a spiritual Optiâ—k-glass in which the glory of God is Resplendent it is the Panaâ—y or (n) Vitae pharmacum Quistorpius universal Medicine for the Soul The leaves of Scripture are like the leaves of the Tree of life for healing of the Nations Rev. 22.2 The Scripture is both the Breeder and (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas Feeder of Grace how is the Convert born but by the Word of Truth Jam. 1.18 how doth he grow but by the sincere Milk of the Word 1 Pet. 2.2 The Word written is the Book out of which our Evidences for Heaven are fetched it is the Sea-mark which shows us the Rocks of Sin to avoid it is the Antidote against Error and Apostasie the two-edged Sword which wounds the old Serpent It is our Bulwark to withstand the force of Lust like the Capitol of Rome which was a place of strength and ammunition The Scripture is the (p) Cant. 4.4 Tower of David whereon the Shields of our Faith hang. Take away the Word and you deprive us of the Sun said (q) Si verbum Dei auferas Solem è Mundo sustulisti Luth. Luther The Word written is above an Angelical Embassy or voice from Heaven 2 Pet. 1.18 This voice which came from Heaven we heard we have also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure Word O prize the Word written prizing is the way to profiting If Caesar so valued his Commentaries that for preserving them he lost his Purple Robe how should we estimate the Sacred Oracles of God Job 23.12 I have esteemed the words of his mouth more than my necessary food King Edward the Sixth on the day of his Coronation had presented before him three Swords signifying that he was Monarch of three Kingdoms the King said there was one Sword wanting being asked what Direct 12 that was answered The Holy Bible which is the Sword of the Spirit and is to be preferr'd before these Ensigns of Royalty Robert King of Sicily did so prize God's Word that speaking to his Friend Petrarcha he said I protest the Scriptures are dearer to me than my Kingdom (r) Juro tibi Petrarcha multo mihi chariores esse sacras Scripturas quà m regnum c. Corn. à Lap. and if I must be deprived of one of them I had rather lose my Diadem than the Scriptures 12. Get an ardent love to the Word Prizing relates to the judgment Love to the affections Psal 119.159 Consider how I love thy (s) Rom. 7 22â— precepts He is likely to grow rich who delights in his Trade he who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of Learning will be a Scholar St. Austin tells us before his Conversion he took no pleasure in the Scriptures but afterwards they were his chaste (t) Sint castae delitiae mâ—ae scripturae Aug. delights David tasted the Word sweeter than the Honey which drops from the Comb (u) Quod spâ—nte ex favo stillat mellis medulla vocatur plus autem melleae dulcedinis ab uberibus Scripturae sugitur Psal 19.10 Thomas a Kempis used to say He found no content but to be in angulo cum libello in a Corner with the Book of God in his hand Did Alphonsus King of Sicily recover of a fit of Sickness with that great pleasure he took in reading of Quintus Curtius What infinite pleasure should we take in reading the Book of Life There is enough in the Word to breed holy complacency and delight it is a specimen and demonstration of God's Love to us The Spirit is God's Love-Token the Word his Love-Letter How doth one delight to read over his Friend's Letter The Word written is a Divine Treasury or (x) Pietatis gazâ—â— hylacium Quistorp Store-house in it are scattered Truths as Pearls to adorn the hidden man of the heart The Word written is the true Manna which hath all sorts of sweet taste in (z) Manna cujuslibet Saporis it it is a soveraign Elixir it gives wine to them of an heavy heart I have read of an ancient Rabbi who in a great concourse of people made Proclamation of a soveraign Cordial he had to sell many resorting to him and asking him to shew it he opened the Bible and directed them to several places of Comfort in it Holy David drank of this Cordial Psal 119.50 This is my comfort in my affliction thy Word hath quickned me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Chrysostom compares the Scripture to a (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrys Hom. in Psal 44. Garden every line in it is a fragrant Flower which we should wear not in our bosome but our heart Delight in the Word causeth profit and we must not only love the comforts of the Word but the reproofs Myrrh is bitter to the Palate but good for the Stomach Direct 13 Come to the reading of the Word with honest hearts Christ speaks of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honest heart Luke 8.15 Quest Question What is it to read the Word with an honest Heart Answ 1. Answ 1 To come with an Heart willing to know the whole counsel of God a good Heart would not have any Truth concealed but saith as Job What I see not teach thou (b) Job 34.32 me When men pick and chuse in Religion they will do some things the Word enjoyns them but not others these are unsound Hearts and are not benefited by holy Writ These are like a Patient who having a bitter Pill prescribed and a Julip he will take the Julip but refuseth the Pill 2. To read the Word with an honest Heart is to read it that we may be made better by (c) Cor integrum i. e. quod prorsas desideret proficere Brugensis it The Word is quoad se the Medium and Organ of Sanctity and we come to it not only to Illuminate us but Consecrate us John 17.17 Sanctifie them through thy Truth Some go to the Bible as one goes to the Garden to pick Flowers i. e. fine Notions Austin confesseth that before his Conversion he went to hear Ambrose more for the elegancy of Speech and quaintness of Notion than the spirituality of the Matter This is like a Woman that paints her Face but neglects her health But this is to have an honest Heart when we come to the Scriptures as Naaman to the Waters of Jordan to be healed of our Leprosie Oh! saith the Soul That this Sword of the Spirit may pierce the Rock of my Heart that this blessed Word may have such a virtue in it as the water of jealousie to kill and make (d) Num. 5.27 fruitful that it may kill my Sin and make me fruitful in Grace Direct 14 Learn to apply Scripture take every
The Word of the Lord is tried he is a buckler to all that trust in him John 3.15 That whosoever believeth in him should not perish Unbelief is a God-affronting Sin 1 John 5.10 He that believeth not God hath made him a lyer it is a Soul murdering Sin John 3.36 He that believeth not the Son shall not see life but the wrath of God abideth on him Thus in reading observe those Scriptures which do rem acu tangere touch upon your particular case Although all the Bible must be Read yet those Texts which point most directly to your condition be sure to put a special Star upon Take special notice of the examples in Scripture (o) Praecepta docent exempla movent make the examples of others living Sermons to you 1. Observe the examples of God's Judgments upon Sinners They have been hanged up in Chains in terrorem How severely hath God punished proud men Direct 19 Nebuchadnezzar was turned to grass Herod eat up with Vermin How hath God plagued Idolaters Numb 25.3 4 9. 1 Kings 14.9 10. What a swift witness hath he been against lyers Act. 5.5 10. These examples are set up as Sea-marks to avoid 1 Cor. 10.11 Jude ver 7. 2. Observe the examples of God's mercy to Saints Jeremy was preserved in the Dungeon the three Children in the Furnace Daniel in the Lyons den These examples are props to Faith spurs to Holiness Direct 20 Leave not off reading in the Bible till you find your hearts warmed Psal 119.93 I will never forget thy precepts for with them thou hast quickned me Read the Word not only as an History but labour to be affected with it Let it not only inform you but inflame you Jer. 23.29 Is not my Word like as a fire saith the Lord Go not from the Word till you can say as those Disciples Luk. 24.32 Did not our hearts burn within us Set upon the practice of what you read (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Psal 119.66 I have done thy Direct 21 Commandments A student in Physick doth not satisfie himself to read over a systeme or body of Physick but he falls upon practising Physick the life-blood of Religion lies in the practick part So in the Text He shall read in the Book of the Law all the days of his life that he may learn to keep all the Words of this Law and these Statutes to do (q) Tantum scimus quantum operamuâ— them Christians should be walking Bibles Zenophon said many read Lycurgus his Laws but few observed them The Word written is not only a rule of knowledge but a rule of obedience * Bis memin â— legis qui memor est â—peris Bill Autholog it is not only to mend our sight but to mend our pace David calls God's Word a lamp to his feet Psal 119.105 It was not only a light to his eyes to see by but to his feet to walk by by practice we trade the talent of knowledge and turn it to profit This is a blessed reading of Scripture when we fly from the Sins which the Word forbids and espouse the duties which the Word commands reading without practice will be but a torch to light men to Hell Make use of Christ's Prophetical Office He is the Lyon of the tribe of Judah Direct 22 to whom it is given to open the Book of God and loose the seals (r) A canorum Dei revelator Paâ—eus thereof Rev. 5.5 Christ doth so teach as he doth quicken John 8.12 I am the light of the world he that followeth me shall have lumen vitae the light of life The Philosopher saith light and heat increase together (s) Calor lux concrâ—scunt 't is true here where Christ comes into the Soul with his light there is the heat of Spiritual life going along with it Christ gives us Spiritualem gustum a taste of the Word Psal 119.102 103. Thou hast taught me how sweet are thy words to my tast it is one thing to read a promise another thing to tast it Such as would be Scripture-Proficients let them get Christ to be their Teacher Luke 24.45 Then opened he their understanding that they might understand the Scriptures Christ did not only open the Scriptures but opened their understanding (t) Cathedram habet in caelo qui corda docet in terâ—d Aug. Tread often upon the threshold of the Sanctuary Wait diligently on a rightly constituted Ministry Prov. 8.34 Blessed is the man that heareth me waiting diligently at my Gates Ministers are God's Interpreters it is their work to expound and open dark places of Scripture We read of Pitchers and Direct 23 Lamps within the Pitchers Judg. 7.16 Ministers are earthen Pitchers 2 Cor. 4.7 But these Pitchers have Lamps within them to light Souls in the dark Pray that God will make you profit Isa 47.18 I am the Lord thy God Direct 24 which teacheth thee to profit make David's prayer Psal 119.18 Open thou mine eyes that I may behold wondrous things out of thy Law Pray to God to take off the vail on the Scripture that you may understand it and the vail on your heart that you may believe it Pray that God will not only give you his Word as a rule of Holiness but his Grace as a principle of Holiness Implore the guidance of God's Spirit Nehem. 9.10 Thou gavest them thy Good spirit to instruct (u) Christuâ— sedens ad d xtram Dei misit Vicariam Vim spiritus sancti Tertul. them Though the Ship hath a Compass to Sail by and store of Tackling yet without a gale of wind it cannot sail though we have the Word written as our Compass to sail by and make use of our endeavours as the tackling yet unless the Spirit of God blow upon us we cannot sail with profit When the Almighty is as dew unto us then we grow as the Lilly and our beauty is as the Olive-tree Hos 45.6 Beg the anointing of the Holy (x) 1 John 2.20 Ghost One may see the figures on a Dial but he cannot tell how the day goes unless the Sun shine we may read many Truths in the Bible but we cannot know them savingly till God's Spirit shine in our Souls 2 Cor. 4.6 The Spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Spirit of Wisdom and Revelation Ephes 1.17 When Philip joined himself to the Eunuch's Chariot then he understood Scripture Acts 8.35 When God's Spirit joins himself to the Word then it will be effectual to Salvation These rules observed the Word written would through God's blessing be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ingraffed Word Jam. 1.22 A good Cyens grafted into a bad stock changeth the nature of it and makes it bear sweet and generous fruit So when the Word is graffed savingly into mens hearts it doth sanctifie them and make them bring forth the sweet fruits of Righteousness Phil. 1.11 Thus I have answered this question how we may read the Scriptures
Davenant well observes they are called spiritual Songs ratione Originis in point of their Original Spiritu Sanct. impellente excitante Dav. the Spirit excites and impels the Soul to this holy Service and he observes that the Spirit is the prime Artificer in this work Thus in the foregoing Verse to the Text Ephes 5.18 the Apostle adviseth us to be filled with the Spirit and in the Text it self he calls us to be singing of Psalms and Hymns c. When the Spirit fell upon the Apostles Acts 2.1 then they spake those glorious things recorded and so must we sing being sublimated and raised with the Spirit This Wind as the Spirit is call'd John 3.8 must fill our Organ In Psalmis canendis praecipua Christianorum cura esse debet ut cor ritè afficiatur Dav. Quatuor sunt conditiones rectè canendi 1. Vocis abieritas 2. Operis conformitas 3. Cordis attentio 4. Pia rectitudo Gor. Cantas ut placeas populo non Deo francis vocem c. Bern. before we can make any Musick 8. And what Davenant suggests is very pertinent here In singing of Psalms our principal care must be of our Hearts and to follow the Wise man's counsel Prov. 4.23 to keep our Hearts with all diligence And this Learned man gives us a good reason For they who neglect their Hearts may please men with the artificial suavity of their Voice but they will displease God with the odious Impurity of their Hearts And we must watch our Hearts for vain and sinful Thoughts will fly-blow this Duty as well as others Gorran well observes There are four Conditions of right Singing There must be 1. The Alacrity of the Voice 2. The Conformity of the Work 3. The Attention of the Heart 4. A Rectitude towards God And holy Bernard draws up an Indictment against Offenders in this kind Thou singest saith he to please the people more than God thou breakest thy voice musically break thy Will morally thou keepest a Consonancy in thy Voice keep a Concord and Harm my in thy Manners A holy heart and life make them that sing to chant melodiously First purifie then thou wilt tune thy Heart 9. Neglect not Preparatory Prayer Prayer prepares for singing as well as other Ordinances Indeed Jehovah est Archimusicus the great Harmonist who must put every heart in tune he must screw up every peg of affection and strain every string of meditation in this Ordinance The Wise man observes Prov. 16.1 The preparations of the heart are from God Preparations in the plural number preparation to Hearing Preparation to Praying Preparation to receiving of the Holy Supper and so preparation to Singing Our singing must needs be melody to the Lord if it be assisted by the Lord God will surely hear the melody he himself makes in a gracious heart engaged in this duty Thus the Case may be answered Vse 1 This checks those who despise this Ordinance Who look upon it as Noise but not singing as the crackling of thorns but not the Musick of Hearts But these do not consider 1. The Holy Ends of this Duty viz. Sâ—ientiam quam compâ—ravimus ex serâ—pturis exprominus ad fratrem aedificandum In est appetitus piis gen randi pâ—â—s fideles Clem. Alex. 1. Psalms are sung for Instruction We instruct one another in this service this duty is for Spiritual and mutual Edification As a Learned man well observes That knowledge we acquire from the Scriptures we draw out in this duty for our brother's edification We edifie our brother by singing as well as by speaking by warbling forth the Word in Holy Singing as well as by urging and pressing the Word in Holy Discourse A Proclamation is never the less authentical because it is proclaim'd by sound of Trumpet the Tune only accents the Matter Clemens Alexandrinus well observes There is an appetite in good persons to strengthen their brethren and this may be done in singing as well as in other Ordinances 2. Psalms are sung for Admonition This the Apostle expresly intimates Col. 3.16 Teaching and admonishing one another in Psalms and Hymns we may reprove a sin in singing of a Psalm as well as in the quoting of a Text and incourage Vertue as well by lifting up our voice as by giving of our praise Thus David Psal 51.13 We may truly be Satyrists in this very Ordinance When we sing a Psalms of Judgment we may awaken sinners and when we sing Psalms of Mercy and loving-kindness we may incourage Saints 3. Psalms are sung for Praise and Thanksgiving Then as the Psalmist speaks Psal 17.8 We awake our Glory which Interpreters call the Tongue an excellent instrument for praising God Singing of Psalms is only the Eccho of Praise the rebound of a joyous heart in a laudatory Speech Praise loudly and Musically proclaim'd that men may hear our Thanksgivings and bear testimony to our gratulatory enlargements as the passenger bears witness to the Musick of a Grove there the pleasant birds sit and sing Now do such consider the rare effects of this Duty viz. of singing to the Lord and they are 1. Singing can sweeten a Prison Thus Paul and Silas indulcorated their bondage by this service Ne sit hora gratiae immunis gaudio Conventus nostri sonent Psalmos Cypr-Hoc genus delectationis est animae nostrae valdè cognatum Deus Psalmos instituiâ— ut ab iis simul caperetu utilitas Voluptas Chrysost Acts 16.25 As prayer can shed a perfume so singing can cast a delight on the most displicent dungeon this truly Divine Service can turn a prison into a paradise a place of restraint into the glorious liberty of the Sons of God As Cyprian used to triumph Our Conventions sing our Psalms 2. Singing can prepare us for sufferings When Christ was ready to be offered up he sang an Hymn with his Disciples Christ sups and sings then dyes Joy in the Lord whereof singing is only the rebound arms against the dint of suffering It is a good saying of Chrysostome Hoc genus delectationis c. This kind of delight is most natural to the Soul God appointed Psalms that from thence profit and pleasure may flow together Singing raises the heart above the discouragement of suffering nor can we so well muse upon our pains while we are so sedulously tuning our praises 3. Singing lightens and exhilarates the Soul We may say of this duty as Tremelius speaks of David's harp that by the Musick of it the storms of Saul's Spirit were allayed and he was composed and serene Singing both reveals and amplifies our joy It is not only a discovery but an improvement Psalmis nos oblectemus ex hisce hilaritatem nostram promanare annotandum est As a learned man well takes notice Let us delight our selves in singing Psalms and from them let us draw our Chearfulness and Delight Let all our sweet Waters gush from this spring Nor do such consider
the sweet allurements which draw us to this duty And if we inquire what it is that puts us upon rejoycing in God by Singing I shall tell you 1. The Good Spirit That Heavenly principle both leads us to this duty and helps us in it this is one of the good motions of the blessed Spirit to put us upon singing the praises of the Lord. Wine tempts us to vain and wanton Songs but the Spirit excites us to Holy and Heavenly Hymns the Spirit first sets the Tune and Christ is the burden of the Song 2. The joyous heart Holy Singing is both the Sign and Vent of joy The little Child is pained and then it cries the Saint is surprized with joy and then it breaks out into singing Smothers will turn into Flames and the heart overcharged with complacency will discharge it self in this Holy Exultation In the Churches triumph recorded by the Prophet Isaiah Isa 35.2 Singing follows joy as its proper and genuine product and birth 3. A sence of Obedience To sing praises to the Lord is a duty which the Saints know not how to wave or respite The Apostle James joyns praying and singing together Jam. 5.13 and the Believer knows not how to neglect the one no more than the other Sometimes God calls us to the Cross and then we must be calm and patient and sometimes he calls us to the Quire and then we must be pleasant and delightful This checks those who scruple this Ordinance surely this must proceed Vse 2 from the Evil one turning himself into an Angel of Light It was a serious moan which sometimes many Ministers in New England made even in this Case The singing of Psalms say they though it breath forth nothing but Heavenly harmony and sweet melody yet such is the subtilty of the Enemy and the Enmity of our Nature against God and the ways of God that our hearts can find matter of discord in this Harmony and Crotchets of division in this holy Melody And hence arise so many questions about singing of Psalms But I shall only touch upon three Objections How can a serious Christian sing in a mixed Congregation The presence Object 1 of the wicked will surely jar the Musick and give a very just Occasion of Offence Many who forbear singing in the Congregation will not forbear it in their Answ 1 families And is there no Cham no Judas no withered branch Are all the Sonâ— of Zion Are all the Friends of the Bride-Chamber This is not an usual Happiness 2. And are there not mixtures when we pray and when we hear and this scruple may be levelled against these as well as against singing There is as much purity and so ought to be in Petitioners and Hearers as in Singers And why then are we not as curious in these duties as in Singing which if we were few would join with us in these solemn approaches Let us not Dear Christians consult fansy but reason and Scripture-proof 3. Singing may be sanctified for Conviction of sinners Moses penned a Song and God commands the people to sing it Deut. 31.30 And this Song was to convince the sinful Israelites of their obstinacy and Apostacy 4. And if we are thus shy and scrupulous with whom at last shall we join Our Saviour himself had but 12 Apostles and there was a Judas among them what Constellation shall we aim at where there is no blazing Comet or falling Star Let us at last avoid that Language stand further off I am holier than thee It was but a Pharisaical boast to say I am not as this Publican Luke 18.11 5. If singing be a duty as most certainly it is thou art bound to perform it in the best manner thou canst and then others presence will not enfeeble thy comfort nor invalidate thy service thou shalt have peace in thy own Soul Heathenish spectators for so are wicked men at an Ordinance did not eclipse the glory of the Martyrs their stakes were hung with Laurel notwithstanding But it is Observed by a Worthy and Learned man That all these Objections arise from the Ignorance of the Nature Use and Ends of this Blessed Duty Object 2 But some are ready to object There are many passages in the Psalms which are not so accommodate to their condition As how can they sing the sixth Psalm when they are in prosperity or the 38th Psalm when they are in health or the 51th Psalm when they know no notorious scandal hath lately fallen on them and they must not lye before the Lord. Answ 1 Every passage in the Psalms is matter for Meditation a gracious Spirit may spring sweet Contemplation from it In the 51th Psalm we may meditate on the grievous nature of Sin and in the 6th Psalm we may meditate on the mournful effects of sin and that it will surely be bitterness in the latter end 2. What is not now may afterwards be thy condition thou mayest fall and then the 51th Psalm is accommodated to thee thou mayest be under distempers and then the 38th Psalm is not incongruous to the thou mayest be penitentially inclined and then the 6th Psalm is well calculated for thy Condition Object 3 But why must we be confined to David's Psalms Answ Why What more comprehensive and sutable to every condition They are the Bible Epitomized How full of sweet counsels Divine raptures humble complaints hearty expressions of Love to God Sometimes we may find David swimming in his tears Psal 6.6 Sometimes ravished with his joys Psal 43.4 Sometimes eclipsed with distrust Psal 77.7 Sometimes raised with confidences Psal 30.7 The Psalms are a Christian 's choycest Oracle to fly to in times of distress And was not the holy Psalmist guided by an infallible Spirit How often are the Psalms quoted by Christ Luke 20.42 ch 24.44 and so by the Apostles Acts 1.20 as Divine Authority to establish Truth Let us therefore not disturb our selves with these groundless Objections but let us pursue and embrace this Holy duty which is the very Suburbs of Heaven and let us observe what a reverend person notes upon this Occasion I observe saith he they never thrive well who neglect or scruple singing of Psalms they commonly begin at this Omission but they do not end there but at last they come to be above all Ordinances and so indeed without them whose sad condition is not sufficiently to be deplored And another Learned and Reverend Divine yet living hath observed fatal and judicial proceedings of God against those who have turned their backs upon this joyous and sweet Ordinance but let the Lord lead us into all understanding the wise Christian will pause and consider Let this check those who suspend and neglect this Heavenly Ordinance and Vse 3 this is an evil much to be deplored in our times We may now walk in the streets on God's Holy day and not hear the least noise of a Psalm or sound of a spiritual Song It was not long since the
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
the Course of this World after the Prince of the power of the Air the Spirit that works now in the children of disobedience among whom also we had our conversation in the lusts of the flesh fulfilling the desires of the flesh and of the mind There all our Enemies appear abreast the Devil as the Grand deceiver and principal of all wickedness the World with its Pleasures Honours and Profits as the Bait by which it doth deceive us and steal away our hearts from God and pervert and divert us that we should not look after the one thing necessary the Flesh is that Corrupt Inclination in us which entertains and closeth with these Temptations to the neglect of God and the wrong of our own Souls this is very importtnate to be pleased and is the proper internal cause of all our mischief for James 1.14 Every man is inticed and drawn away by his own lust These must be renounced before we can return to God for till we put away our Idols we cannot incline our hearts to the true God Josuah 24.23 And these are the great Idols by which our hearts are estranged from him When God is laid aside self interposeth as the next Heir and that which we count self is the flesh Many wrong their own Souls but never any man hated his own flesh That which feeds the flesh is the World and the Devil by proposing the Bait irritateth and stirreth up our affections Therefore we must be turned from Satan to God we must be delivered from the present evil World we must abstain from fleshly Lusts for God will have no Co-partners and Competitors in our hearts 2. A devoting and giving up our selves to God Father Son and Holy Ghost as our God 2 Cor. 8.3 and Rom. 6.13 As our owner by Creation Psal 100.3 And by Redemption 1 Cor. 6.19 20. As our Soveraign Lord Jer. 24.8 Isa 26.13 Other Lords besides thee have had dominion over us c. As the fountain of our life and blessedness Psal 31.14 I trusted in the Lord I said thou art my God Lam. 3.24 The Lord is my portion saith my Soul therefore will I hope in him Psal 119.57 I have said thou art my Potion therefore I will keep thy Precepts II. As to our Progress and Perseverance which is our walking in the narrow way and shews the sincerity and heartiness of our consent in making the Covenant And besides this is not the work of a Day but of our whole Lives we have continual need of coming to God by Christ Here three things are required 1. As to the Enemies of God and our Souls there must be a forsaking as well as a renouncing the Devil must be forsaken we must be no more of his party and confederacy we must resist stand out against all his batteries and assaults 1 Pet. 5.8 9. the World must be overcome 1 John 5.4 5. and the flesh must be subdued and mortified Gal. 5.24 that we be no more governed by the desires thereof and if we be sometimes foiled we must not go back again but renew our Resolutions and the drift of our lives must still be for God and Heaven 2. As to God to whom we have devoted our selves we must love and please and serve him all our days Luke 1.75 we must make it our work to love him and count it our happiness to be beloved by him and carefully apply our selves to seek his favour and cherish a fresh sense of it upon our hearts and continue with patience in well-doing Rom. 2.7 till we come to the complete sight and love of him in Heaven 1 John 3.2 3. You must always live in the hope of the coming of Christ and everlasting glory Tit. 2.3 looking for the blessed hope and Jude v. 21. looking for the mercy of our Lord Jesus unto eternal life As we did at first thankfully accept of our recovery by Christ and at first consent to renounce the Devil the World and the Flesh and resolve to follow God's counsel and direction we must still persevere in this mind and use his appointed means in order to our final happiness The sum then of our Christianity is that we should by true Repentance and Faith forsake the World the Flesh and the Devil and give up our selves to God Father Son and Holy Ghost that he may take us for his reconciled Children and for Christ's sake forgive all our sins and by his Spirit give us grace to persevere in those Resolutions till our full and final happiness come in hand Seventhly This Covenant consisting of such Duties and Priviledges God hath confirmed by certain visible Ordinances commonly called Sacraments as Baptism and the Lord's Supper both which but in a different manner respect the whole tenour of the Covenant For as the Covenant bindeth mutually on God's part and ours so these Duties have a mutual Aspect or Respect to what God does and what we must do on God's part they are a Sign and a Seal on our part they are a Badge and a Bond. 1. On God's part they are sealing or confirming Signs as Circumcision is called a sign or seal of the righteousness which is by faith Rom. 4.11 that is of the grace offered to us in Christ so is Baptism which came in the Room of Circumcision Col. 2.11 12. In whom ye are circumcised buried with him in Baptism Surely the Gospel-Ordinances signifie as much grace as the Ordinances of the legal Covenant if Circumcision was a Sign and Seal of the Righteousness which is by Faith a or pledge of God's good will to us in Christ so is Baptism so is the Lord's Supper they are a Sign to signifie and a Seal to confirm to represent the Grace and assure the grant of Pardon and Life As for instance Baptism signifies Pardon and Life so does the Lord's Supper Matth. 26.28 29. That for our growth and nourishment this for our imitation Baptism is under our consideration at present that it hath respect to remission of Sins the Text is clear for it and so are many other Scriptures It was Ananias his Advice to Paul Acts 22.16 Arise and be Baptized and wash away thy sins and call on the Name of the Lord. So Ephes 5.26 That he might sanctifie and cleanse us by the washing of water through the Word The washing represents the washing away the guilt and filth of sin it signifies also our Resurrection to a blessed and eternal Life Baptism saveth by the Resurrection of Christ 1 Pet. 3.21 Well then it is a sealing Sign When God promised longer life to Hezekiah 2 Kings 20.8 he said What shall he the sign that the Lord will heal me So when he promiseth pardon and life to us What shall be the sign that the Lord will do this for us Baptism is this sign a witness between us and God Gen. 31.48 This heap is a witness between thee and me 2. On our part they are a Badge and a Bond to oblige us to the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 from holes pits caves cut out in rocks shews that it notes secret places for retirements or repositories It 's accordingly rendred by secret chambers Math. 24.26 and by closets Luke 12.3 2. Shut the door or lock it as the word insinuates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a key is deduced and are both put together as appears by Rev. 3.7 and 20.1 3. implying that we must bar or bolt it 3. Pray to thy Father in secret Father which is pietatis potestatis appellatio as Tertullian notes a name hinting both piety and power to thy Father De Orat. noting both propriety and intimacy 2. A gracious promise which may be branch't into three parts 1. For thy Father sees thee in secret his eye is upon thee with a gracious aspect when thou art withdrawn from all the world 2. He will reward thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retribuet reponet or as Ambrose reads it redder so the word is sometimes translated by rendring De Cain and Abel Math. 22.21 Rom. 2.6 13.7 by delivering Math. 27.58 Luke 9.42 by yielding or affording Heb. 12.11 Rev. 22.2 All which comes to this he will return thy prayers or thy requests amply and abundantly into thy bosom 3. He will do it openly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perspicuously and manifestly before the world sometimes and most plentifully and exuberantly before men and Angels at the great day secret prayers shall have open and publick answers 3. Here 's a demonstration of sincerity from the right performance of this duty set forth by the Antithesis But thou shalt not be as the hypocrites verse 5. When i. e. as often as thou prayest by thy self enter not thy house only thy hall or thy common chamber but thy closet the most secret and retired privacy Shut the door that others may neither discern thee nor rush in suddenly upon thee He shall reward thee i. e. he shall answer thee and perform thy request as a gracious return to thy secret sincerity God is pleased by promise to make himself a debtor to secret prayer It brings nothing to God but empty hands and naked hearts to shew that reward in Scripture sence does not slow in upon the streams of merit but grace It 's monkish divinity to assert otherwise for what merit strictly taken can there be in prayer the meer asking of mercy cannot merit it at the hands of God who out of our most sincere petitions being at best impregnated with sinful mixtures might take up matter enough to sling as the dung of our sacrifices in our faces Mal. 2.3 We halt like Jacob both in and after our choicest and strongest wrestlings But such is the grace of our heavenly Father who spies that little sincerity of our hearts in secret that he is pleased to accept us in his beloved and to smell a favour of rest in the fragrant perfumes and odours of his intercession Hence though I might draw forth several notes yet shall treat but of one containing the marrow and nerves of the Text. Obs That secret prayer duly managed is the mark of a sincere heart and hath the promise of a gracious return Prayer is the soul's colloquy with God and secret prayer is a conference with God upon admission into the privy chamber of heaven When thou hast shut thine own closet vvhen God and thy soul are alone with this key thou openest the chambers of paradise and enterest the closet of divine love When thou art immured as in a curious Labyrinth from the tumultuous world and entered into that garden of Lebanon in the midst of thy closet thy soul like a spiritual Daedalus takes to it self the wings of faith and prayer and flies into the midst of heaven among the Cherubims I may term secret prayer the invisible flight of the soul into the bosom of God out of this heavenly closet rises Jacobs ladder vvhose rounds are all of light its foot stands upon the basis of the covenant in thy heart its top reaches the throne of grace When thy reins have instructed thee in the night season with holy petitions vvhen thy soul hath desired him in the night then vvith thy spirit vvithin thee wilt thou seek him early Psal 16 7. Isa 26.9 When the door of thy heart is shut and the windows of thine eyes seal'd up from all vain and worldly objects Zach. 3.7 up thou mountest and hast a place given thee to walk among Angels that stand by the throne of God in secret prayer the soul like Moses is in the backside of the desart and talks with the Angel of the Covenant in the fiery bush Exod. 3.1 Gen. 24.63 1 Kings 19.4 v. 12. Here 's Isaac in the field at eventide meditating and praying to the God of his Father Abraham Here 's Elijah under the Juniper-tree at Rithmah in the wilderness and anon in the cave hearkning to the still small voice of God Here 's Christ and the Spouse alone in the wine cellar and the banner of love over her Cant. 2.4 Gersâ—n Eph. 5.18 John 1.48 where she utters verba dimidiata ubi bibit ebriam Sobrietatem spiritus but half words having drunk of the sober excess of the spirit Here we find Nathaniel under the fig-tree though it may be at secret prayer yet under a beam of the eye of Christ There sits Austin in the garden alone sighing with the Psalmist usque quo Domine Confess 1. l. 8. c 12. how long O Lord and listning to the voice of God tolle lege take up the Bible and read It 's true hypocrites may pray and pray alone and pray long and receive their reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from such whose observation they desire but take no true delight in secret devotion Mat. 23 14. Chrysost in loc Cant. 2.14 they have no spring of affection to God But O my dove says Christ that art in the clefts of the rock let me hoar thy voice for the melody thereof is sweet A weeping countenance and a wounded spirit are most beautiful prospects to the eye of heaven when a broken heart powrs out repentant tears like streams from the rock smitten by the rod of Moses law in the hand of a Mediator Oh how amiable in the sight of God Psa 130.1 out of the depths have I cried to thee as Chrysostom glosses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 draw sighs from the furrows of thy heart è sulco pectoris Let thy prayer become a hidden mystery of divine secrets like good Hezekiah upon the bed with his face to the wall Isa 38.2 5. that none might observe him or like our blessed Lord that grand example who retired into solitudes and mountains apart and saw by night the Illustrious face of his heavenly Father in prayer the reasons follow 1. Because a sincere heart busies it self about heart-work to mortifie sin to quicken grace to observe and resist
night and then with her spirit seeks him early Desires blown by meditation are the sparks that set prayer in a light flame The work of preparation may be cast under five heads when we apply to solemn and set prayer 1. The consideration of some attributes in God that are proper to the intended petitions 2. A digestion of some peculiar and special promises that concern the affair 3. Meditation on suitable arguments 4. Ejaculations for assistance 5. An engagement of the heart to a holy frame of reverence and keeping to the point in hand Cypr. de Orat. p. 106. 6. edit Nec quicquam tunc animus quam solum cogitet quod precatur was serious advice from Cyprian let the soul think upon nothing but what it is to pray for and adds that therefore the ministers of old prepared the minds of the people with sursum corda let your hearts be above For how can we expect to be heard of God when we do not hear our selves when the heart does not watch while the tongue utters The tongue must be like the pen of a ready writer Psal 45.1 to set down the good matter which the heart indites take heed of ramblings to preach or tell pious stories while praying to the great and holy God is a branch of irreverence and a careless frame of spirit Heb. 12.28 2. Humble confession of such sins as concern and refer principally to the work in hand Our filthy garments must be taken away when we appear before the Lord that hath chosen Jerusalem Look upon my afflictions Zech. 3.4 Psal 25.18 Psal 39.8.12 Psal 103.3 cries David and forgive all my sins There are certain sins that often relate to afflictions First deliver me from my transgressions then hear my prayer O Lord for this is the heavenly method he first forgiveth all our iniquities and then healeth all our diseases A forgiven soul is a healed soul while a man is sick at heart with the qualms of sin unpardoned it keeps the soul under deliquiums and swooning fits that it cannot cry strongly unto God and therefore in holy groans must discharge himself of particular sins and pour out his soul before God Thus did David in that great penitential Psalm Psal 51.4 Isa 59.2 Ezra 9.6 For sin like a thick cloud hides the face of God that our prayers cannot enter We must blush with Ezra and our faces look red with the flushings of conscience if we expect any smiles of mercy Our crimson sins must dye our confessions and the blood of our sacrifices must sprinkle the horns of the golden altar before we receive an answer of peace from the golden mercy seat When our persons are pardoned our suits are accepted and our petitions crowned with the Olive-branch of peace 3. An arguing and pleading Spirit in prayer This is properly wrestling with God humble yet earnest expostulations about his mind towards us Psal 74.1 Isa 64.9 Why hast thou cast us off for ever why doth thine anger smoke Be not wroth very sore O Lord remember not iniquity for ever see we beseech thee we are thy people If so why is it thus as frighted Rebekah flies out into prayer An arguing frame in prayer cures and appease◠(f) Psal 34.4 Gen. 25.22 Psal 27.4 Psal 22.1 21. Psal 80 4. Jer. 14 8 9. the frights of spirit and then inquires of God The Temple of prayer is call'd the souls inquiring place Why is God so far from the voice of my roaring Thou hast heard me from the horns of the Vnicorns Art thou angry with the prayers of thy people and how long turn us again and cause thy face to shine upon us O hope of Israel why like a wayfaring man like a man astonied O Lord thou art in the midst of us and we are called by thy name leave us not I must refer to Abraham Jacob and Moses Joshuah David and Daniel how they urged arguments with God Sometimes from (a) Ps 5 7. 6 4 31 16. the multitudes of God's mercies from (b) Psal 4.1 6.9 22.4 21. 31. 2 3 7. 140.7 the experience of former answers from the Name of God from (c) Psal 9.10 16.1 their trust and reliance upon him (d) Psal 17.1 from the equity of God (e) Psal 31.17 34.1 from the shame and confusion of face that God will put his people to if not answered and that others will be driven away from God and lastly from (f) Psal 20.5 35 18. the promise of peace These and many like pleadings we find in Scripture for patterns in prayer which being suggested by the spirit kindled from the altar and perfumed with Christ's incense rise up like memorial pillars before the oracle Let 's observe one or two particular prayers what instant arguments holy men have used and pressed in their perplexities 2 Chron. 20.10 c. Jehoshaphat what a working prayer did he make taking pleas from God's Covenant dominion and powerful strength from his gift of the Land of Canaan and driving out the old inhabitants ancient mercies from his Sanctuary and his promise to Solomon from the ingratitude and ill requital of the enemies with an appeal to God's equity in the case and a humble confession of their own impotency and yet that in their anxiety their eyes are sixt upon God You know how gloriously it prevailed when he had set ambushments round about the Court of Heaven v. 8. and the Lord turn'd his arguments into ambushments against the children of Edom c. Yea this is set as an instance (g) Joel 3.2 how God will deal against the Enemies of his Church in the latter days Another is that admirable prayer of the Angel of the Covenant to God for the restauration of Jerusalem Zech. 1.12 wherein he pleads from the length of time and the duration of his indignation for threescore and ten years from promised mercies and the expiration of Prophesies and behold an answer of good and comfortable words from the Lord and pray observe that when arguments in prayer are very cogent upon a sanctified heart such being drawn from the divine attributes from precious promises and sweet experiments of God's former love it 's a rare sign of a prevailing prayer 'T was an ingenious passage of Chrysostom concerning the woman of Canaan Chrys in Mat. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor distressed creature was turned an acute Philosopher with Christ and disputed the mercy from him O 't is a blessed thing to attain to this heavenly Philosophy of prayer to argue blessings out of the hand of God Here 's a spacious field I have given but a small prospect where the soul like Jacob does in arenam descendere enter the lists with omnipotency and by holy force obtain the blessing 4. Ardent affections in prayer betokening a heart deeply sensible are greatly prevalent Exod. 14 15. A crying prayer pierces the
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
afflict affront and troubles us and wo to them that a child of God upon a mature judgment names in prayer I find not that such a prayer in Scripture return'd empty Jacob in a great strait Deliver me from the hand of my brother Gen. 32.11 from the hand of Esau David in the ascent of Mount Olivet O Lord I pray thee turn the counsel of Ahithophel into foolishness 2 Sam 15.31 2 Chron. 20.10 Prayer twisted the rope for him at Giloh Thus Jehoshaphat in his prayer names Ammon Moab and Edom conspiring against him Thus Hezekiah spreads the railing letter before the Lord Isa 37.14 Psal 83.6 c. Act 4 27. Joseph l. 18. c. 9. Euseb Chron. l. 2. p. 159. Eph. 3.14 Luke 17.5 2 Cor. 12.8 and the Psalmist takes them all in a round Catalogue that consulted against Israel Thus the Church in her prayer names Herod-Antipas and Pontius Pilate whereof the first was sent into perpetual banishment and the latter slew himself It 's of great use in prayer to attend to some special case or single request with arguments and affections suitable For this cause says Paul I bow the knee Suppose a grace deficient in its strength Lord increase our faith or a temptation urgent For this I pray'd to the Lord thrice A great reason why we reap so little benefit by prayer because we rest too much in generals and if we have success 't is but dark that often we cannot tell what to make of the issues of prayer Besides to be particular in our petitions would keep the spirit much from wandring when we are intent upon a weighty case and the progress of the soul in grace would manifest its gradual success in prayer 6. Holy and humble appeals before the Lord in secret when the soul can submissively and thankfully expose it self to divine searching about some measures of holiness and grace wrought in the heart Psal 139.23 Tertal de orat p. 213. The soul cannot bide by the presence of God under flashings of defilement neque agnosci poterit à spiritu sancto spiritus inquinatus neither will the holy spirit own a defiled soul But when a person can humbly modestly and reverently say search me and try my reins and if there be any way of wickedness in me lead me in the everlasting way it vvill be the means of the ebullitions and boilings up of joyful affections and meek confidence at the footstool of grace especially in pleas of deliverance from wicked and proud enemies When David can plead in comparison with and in the case stated between his enemies and himself For I am holy Psal 86.2 14 17. It shews him a token for good or when we plead against the assaults of Satan can we be conscious that we have watcht and prayed against entring into temptation When in the main we can wash our hands in Innocency Psal 26 6. Psal 18.20.7.3 we may then comfortably compass God's altar about In case of opposition and injustice He rewarded me says David in the point of Saul according to my righteousness and the cleanness of my hands before him Or about the truth of the love that is in the heart to God Thou that knowest all things John 21.17 Neh. 14.14 22 Isa 38.3 Isa 26.8 says Peter knowest that I love thee As to zeal for the Worship and Ordinances of God so did Nehemiah As to the integrity of a well-spent life so did Hezekiah or if we cannot rise so high yet as the Church did The desire of our soul is to thy name and to the remembrance of thee Or lastly when we can unfeignedly plead the usefulness of a mercy intreated in order to the divine glory As when a minister or the Church of Christ for him prays for such gifts and graces Eph. 6.19 Col. 4 3. such knowledg and utterance that he may win souls to Christ and can appeal that it is his principal aim this is glorious 7. Pray for the spirit that ye may pray in and by the spirit Awaken the North and the South to blow upon thy garden that the spices thereof may flow forth Cant 4.16 Then thou mayest invite Christ Let my beloved come into his garden and eat his pleasant fruits that the soul may enjoy him and hold sweet communion with him All successful prayer is from the breathing of the spirit of God when he inspires and indites when he directs the heart as to matter and governs the tongue as to utteranee 1 Cor. 2.10 Rom. 8.27 Psal 147.18 Ezek. 47.1 Gerson T. 2. K. K. 4. 49. Zech. 12.10 God graciously hears the sighs of his own Spirit formed in us He sent forth his spirit and the waters flow That I may allude the waters of contrition flow upon the breathing of the spirit and the soul is as it were all afloat before the throne of grace when these living waters issue from under the threshold of the sanctuary Sequitur lachrymosa devotio flante spiritu sancto Devout tears drop down from the spirit's influences Melting supplications follow the infusions of grace by the spirit Then they shall mourn for piercing of Christ says the Prophet and be in bitterness as for a first-born like the mourning at the town of Hadadrimmon where Josiah was slain Then (a) 13.1 2 4 14.8 Isa 66.12 Rich. de Sâ—ult p. 321. in that day what inundations of mercy shall refresh the Church when the Lord will extend her peace like a river and the glory of the Gentiles like a flowing stream great things to the Church and gracious things to the soul Inter orationem suspiria cognoscit holy sighs in prayer give intelligence of great mercies to follow Nay to withstand powerfully all the wiles of Satan one means is Eph. 6.18 to consecrate every part of the spiritual armour by prayer in the Spirit 8. Apply special promises to special cases in prayer For God hath and will magnifie his word of promise above all his name Psal 138.2 John 12.28 when we are under the word of command for a duty we must seek for a word of promise and unite them in prayer When a promise of aid suits to the precept it renders prayer victorious and obedience pleasant when we come with God's own words into his presence when we take his words with us that he would take away all iniquity he 'll receive us graciously Hos 14 2. Gen. 32.9 1 Kings 8.24 Jacob urged that God had bid him return from his Country and kinred Solomon urges the word of promise to David Jehoshaphat urges the a 2 Chron. 20.8 9. word of promise to Solomon Daniel fills his mouth (b) Dan. 9.2 3 with the promise given to Jeremiah he reads and then applies it in prayer First search the Bible and look for a promise and when found open it before the Lord. Paul teaches us to take the (c) Heb. 13.5 6. promise given to
Joshua and then to say boldly the Lord is our helper c. For the special ground of the answer of prayer lies in the (d) Psal 50.15.65.24 performance of a promise Simeon lived upon a promise and (e) Luke 2.29 expired sweetly in the arms of a promise in the breathings of a prayer Sometimes the soul depends for an answer by vertue of the Covenant in general as of that (f) Gen. 17.7 I will be thy God sometimes by the great (g) Joh. 14.26 remembrancer draws water out of some (h) Isa 12.3 well of salvation but in both God's faithfulness is the soul's surety Hence it is that David in prayer does so often argue upon the veracity and truth of God and the Church in Micah is so confident that the (i) Mic. 7.20 mercy promised to Abraham and confirmed in truth to Jacob should be plentifully performed to his people Israel 9. Sober and serious resolutions before God in prayer the 119 Psalm is full of these (k) Psal 119.6 I will keep thy statutes (l) v. 32. I will run the way of thy commandments (m) v. 46. I will speak of thy testimonies before Kings (o) v. 106. I have sworn and will perform it that I will keep thy righteous judgments and other where (p) Psal 80.18 quicken us and we will call upon thy name and again (q) Psal 101.2 O when wilt thou come unto me I will walk within my house with a perfect heart Visit me with answers of mercy to prayer and then the soul makes holy stipulations and compacts of obedience to God Thus Jacob (r) Gen. 28.22 if God will be with me then shall the Lord be my God and resolves upon a house for God and reserving the tenth of all his estate to his service and worship where the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si if is not to be taken for a single conditional as if God should not bestow what he promised he should not be his God Rivet in loc p. 489. that were a great wickedness but 't is a rational particle or of order and time Because or since God is graciously pleased to promise I will acknowledg him to be the God whom I adore by erecting a Temple and paying tithes to maintain his worship But whatever it is that the soul in distress does offer to God in promise be not slack to perform Gen. 35.3 〈◊〉 â— 4 for many times answers of prayer mâ—y delay till we have performed our promises (a) Psal 96.13 19. David professes to pay what his lips had uttered in trouble for God had heard him If we break our words to God no wonder if we feel what the Lord threatned to Israel that they should know (b) Num. 14.34 his breach of promise 10. A waiting frame of spirit in prayer I waited patiently for the Lord he inclined to me and heard my cry Psal 40.1 Psal 38.15 Psal 123.2.130.6.143.8 Mich. 7.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I expected with expectation he walkt up and down in the gallery of prayer This is set forth by hope till God hear In thee O Lord do I hope thou wilt hear O Lord my God our eyes must wait upon the Lord our God till he have mercy upon us more than those which watch for the morning and persist praying cause us to hear thy loving kindness in the morning for in thee do we trust and say with Micah I will look unto the Lord I will wait for the God of my salvation my God will hear me Hoping expecting trusting living upon the promise and looking for an answer of peace as he said of prayer sagitta movetur post quietem sagittantis navis quiescentibus nautis Gerson When an archer shoots an arrow he looks after it with his glass to see how it hits the mark So says the soul I 'le attend and watch how my prayer flies towards the bosom of God and what messages return from heaven As the seaman when he has set sail goes to the helm and the compass and sits still and observes the Sun or the pole-stars and how the ship works and how the land-marks form themselves aright according to his chart So do you when you have been at prayer mark your ship how it makes the port and what rich goods are laden back again from heaven Most men lose their prayers in the mists and fogs of non-observation and thus we arrive at the second question 2. Quest How to discover and discern answers to secret prayer that the soul may be satisfied that it hath prevailed with God Let us now consider the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendition or reply to prayer in the text he will return it into your bosoms and as to this in general when the mercy sought for is speedily and particularly cast into your arms Psal 104.28.147.9 Like the irrational creatures in their natural cries seek their meat from God and gather what he gives them and are filled with good When God openly returns to his children there is no further dispute for the worst of men will acknowledg the divine bounty Acts 14.17 when he fills their hearts with food and gladness But when cases are a little dubious 1. Observ The frame and temper of thy spirit in prayer how the heart works and steers its course in several particulars 2 Cor. 1.17 1. A holy liberty of spirit is commonly an excellent sign of answers a copious spirit of fluentness to pour out requests as out of a fountain As God shuts up opportunities so he shuts up hearts when he is not inclined to hear The heart 's sometimes lockt up that it cannot pray or if it does and will press on it finds a straitness as if the Lord had spoken as once to Moses Speak no more to me of this matter Deut. 3.26 Ezek. 14.14 7.2 7 11. or as God spake to Ezekiel though Noah Daniel and Job should intreat for a Nation when the time of a land is come there is no salvation but for their own souls When God intends to take away near relations or any of his Saints unto himself many times neither the Church of God nor dear friends have either apt seasons or hearts to enlarge The bow of prayer does not abide in strength God took away gracious Josiah suddenly 2 Chron. 35.25 the Church had time to write a book of Lamentations and to make it an ordinance in Israel but no time for deprecation of the divine displeasure in it but in Hezekiah's case there was both a season and a heart enlarged in prayer and the prophet crying for a sign of the mercy Holy James might be quickly dispatcht by the sword of Herod-Agrippa 2 Kings 20.11 Act. 12.2 12. but the Church had time for supplication in behalf of Peter When the Lord is pleased graciously to grant space of time and enlargement of heart 't is a notable
sign of success Thou hast enlarged me when I was in distress saies David Psal 4.1 though it be meant of deliverance yet it may be applied to prayer as the holy Prophet seems to do Psal 18.6 yea though the soul may be under some sense of displeasure and in extremities yet lifts up a cry when conscience stops the mouth of hypocrites that they shun and fly the presence of God 2. A blessed serenity and quiet calmness of spirit in time of prayer especially when the soul comes troubled and clouded at first whiles it pours out its complaints before the Lord but at length nescio quid serenius emicat Jerâ—m c. the Sun shines forth brightly and the heavens look serenely and chearfully upon the soul in prayer 't is said of Hannah she was no more sad Heb. her countenance was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ille ulterius any longer in the old hue cast down and sorrowful because of her rival Thus the Lord dealt with David though not yet fully answered yet fill'd with holy (a) 1 Sam. 1.18 fortitude of spirit and revived in the midst of his trouble Prayer dispels (b) Psal 138.3 7. anxious sollicitude and chases away black thoughts from the heart (c) Phil. 4.6 7 it cases conscience and fills the soul with the peace of God 3. A joyful frame of Spirit God sometime makes his people not onely peaceful but (d) Isa 56.7 joyful in his house of prayer Thus sped Hezekiah when his Crane-like chatterings (e) Isa 38.14 20. were turned into Swan-like songs and his mournful elegies into glorious praises Hab. 3.16 19. 2 Chron. 7.1 10. upon ten-stringed instruments in the house of the Lord the lips of Habakkuk quivered and his belly trembled but before he finisht his voice was voluble in holy songs and his fingers nimble upon the harp Thus at Solomon's prayer when the fire came down the people were warm'd at worship and went away glad and merry at heart David's (h) Psal 43.4 5. experience of this sent him often to the house of God for comfort and thus chides his soul when cast down at any time I am going to the altar of God to God my exceeding joy why art thou disquieted within me his old harp that had cured Saul of his malignant dumps being plaid upon with Temple songs now cures his own spiritual sadness When we look upon God with an eye of faith in prayers it enlightens (i) Psal 34.5 our faces with Heavenly joy when Moses came out of the mount from communion with God how illustrious was his face from that Heavenly vision wherefore prayer for divine mercy and comfort sometimes exhibits its self in this language Psal 80.3 make thy face to shine upon us and we shall be saved on this wise the Priests of old were to bless the children of Israel Numb 6.25 The Lord make his face to shine upon thee and be gracious to thee these and the like expressions in Scripture import that sometimes the Lord was pleased to give forth a shining glory from the Oracle and thereby made known his presence unto his people Exod. 4â— 34 Lev. 9.23 Num. 16.19 42. 20.6 1 Kings 8.11 and filled them with awful impressions of his majesty and mercy This joyful light of God's countenance is like the Sun rising upon the face of the earth it chaseth away the dark fears and discouragements of the night such heavenly joy shews the strength of faith in prayer and the radiant appearances of God yea to this end all prayer should be directed (b) John 16.24 that d our joy may be full 4. A sweetness of affection to God when the soul has gracious sentiments of God in prayer clouds of Jealousies and suspicions of the divine mercy as if God were a hard master are marvellous unbecoming a soul that should go to God as to a Father and hence from such unsuitable thoughts of infinite mercy to hide the talent of prayer is greatly provoking Whereas the apprehension of God's excellent goodness should work the heart into lovely thoughts of God (c) Parisiens p. 376. Man but especially a Saint is acervus beneficiorum dei an accumulated heap of divine favours and if nothing but the gifts of mercy should attract our hearts yet herein we are every moment laden with his numerous benefits But when the soul comes to perceive that all flows from the fountain of his eternal love it makes prayer to be res amorosa to be filled with holy delights and joys the extasies of love often rise upon the soul in secret and such divine affection as (d) Gers Tom. 2. k. k. 4. Gerson said 't is res extatica it carries the soul beyond it self let the prophane World say what they will when spiritual ardours like so many fragrant spices flow out of the soul I love the Lord says David (e) Psal 116.1 for he hath heard my supplications As answers of prayer flow from (f) John 16.27 the love of the Father so suitable workings of holy affections flow from the hearts of children When the soul is fill'd with gracious intimations like those of the Angelical voice to Daniel O Daniel greatly beloved O man of desires Dan. 9.23 Luke 1.28 to stand before the King of Saints or like that to the holy Virgin Hail thou that art highly favoured the Lord is with thee how greatly does it inflame the heart to God 5. Inward incouragements sometimes spring in upon the heart in prayer from remembrance of former experiments which mightily animate the soul with fervency When Moses calls to mind that God had forgiven and delivered from Egypt untill then Numb 14.19 v. 20 Psal 77.5 6.7.9.10 immediately follows a sweet intimation of mercy I have pardoned according to thy word When the soul considers the days of old the years of antient times and calls to remembrance its former songs in the night he draws an argument out of the quiver of experience will God be favourable no more can he forget to be gracious can he in anger shut up his tender mercies The soul concludes this thought to flow from its own infirmity for when God once hears a prayer as coming from a child of his in Covenant prove our filial interest and we may sweetly rest assured in all things according to his Will to be always heard 6. A ready heart for thankfulness and service the heart is brim full and ready to flow over in grateful memorials of his mercy What shall I render to the Lord for all his benefits towards me Psal 116.12 As of old at Temple-sacrifices there was Musick so it ought to be now while the mercy is praying for the heart must be winding up and tuning for praise Rev. 5 8. Psal 108.1 The vials full of the odours of prayer are joined vvith harps for heavenly melody when the heart is fixt or prepared
and willing to receive them Sixthly Once more consider That Prayer is a special means to obtain knowledg from God and a blessing upon the teachings and instructions of the Master of the Family David prayed that God would open his eyes that he may behold wondrous things out of God's Law Psal 119.18 There are wondrous things in the Word of God that fallen man should be recovered is a wondrous thing that a holy God should be reconciled to sinful man is a wondrous thing that the Son of God should take upon him the nature of man and God be manifested in the flesh and a believer justified by the righteousness of another these are WONDROUS things But there is darkness upon our minds and a vail over our eyes and the Scripture a clasped closed Book that we cannot savingly understand these great wonderful things to have our love chiefly upon them and our delight in them except the Spirit of God take away the vail and remove our ignorance and enlighten our minds and this vvisdom is to be sought from God by fervent Prayer You that are Masters of Families would you have your Children and Servants know these things and be affected with them Would you have impressions made upon their minds and hearts of the great concernments of their Souls and therefore you do instruct them but can you reach their hearts Can you awaken their Consciences Can you not and yet doth it not become you to pray to God with them that he would do it While you are a praying jointly with them God may be secretly disposing and powerfully preparing their hearts to receive his Word and your instructions from it From all this I argue thus for Family Prayer Arg. 4. If it be the duty of Families as such to read and hear the Word of God together read then it is the duty of Families as such to pray together this is shewn by the six things last mentioned But it is the duty of Families as such to read the Word of God and to hear it together real this was proved from Scripture before Therefore it is the duty of Families as such to pray together Argument 5. Christian Families are or ought to be as so many domestick Churches Magnificum elogium quum uâ—i familiae nomen Ecclesiae tribuitur tamen sic institutas esse convenit singulas piorum familias ut totidem sint Ecclesiolae quod autem Erasmo congregationis nomen magis placuit alienum est à mente Pauli honorificè de Christiana oeconomia voluit loqui Calv. 1 Cor. 16.19 Erasmus in Annotationibus vertendum potius dicit congregatione qua in re ab eo dissentio apparet enim Apostolorum commendare Aquilae Priscillae familiam quasi sit Ecclesiola quaedam alioquin dixisset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Privatam familiam Ecclesiam vocat Estius Vel de Ecclesiae membris vel de domesticis tantum ipsius Nymphae ad dominum conversis Laudans hunc virum quod oeconomiam suam Christianè admodum rexerit instituerit Pareus Erat igitur tota familia pia bene Christianè instituta sicut solent esse Ecclesiae quia ibi legebatur verbum Dei preces habebantur canebantur Psalmi discamus ità regere familias ut sint verae Ecclesiae Piscator Adjungit etiam familiam ejus quam honorifico nomine vocat Ecclesiam quod ipsum quoque ad Philemonis laudem pertinet ut qui in familia educanda fidelis patris familiâ— efficio fungatur Piscator in Phil. 2. therefore they ought to pray together In a Church conjunct Prayers are made to God but vvhat kind of Church vvould that be in which there is never no joint praying There are three Families in the Scripture renowned with the name of a Church and have this honourable title put upon them by God himself as 1 The Family of Aquila and Priscilla Rom. 16.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Church in their house So 1 Cor. 16.19 The 2 Family of Nymphas Col. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Nymphas and the Church in his house 3 The Family of Philemon v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to the Church in thy house Erasmus renders it the Congregation in their house but this is disliked by Calvin and by Beza too Pareus interprets these Texts either for the company of Christians that were wont to assemble in their houses to hear the Word and to worship God or else of their proper Families of vvhich these were the Heads and Governours whose houses were called Churches because of the religious duties there performed as reading of the Scripture praying unto God together and singing of Psalms Aquila and Priscilla by occupation were Tent-makers Act. 18.3 yet though they laboured in this Calling and worked with their hands they found time for Family worship and joint religious duties and were eminent and exemplary therein and stand in Scripture upon record for a pattern worthy of all Christian Families imitation Here is a plain proof So did the godly Families in the primitive times and they are approved by God for what they did in their houses and Families was pleasing unto God having this honourable name of a Church by God's holy Spirit put upon them And they will afford us this Argument Arg. 5. Those Families that are or ought to be houshold-Churches ought to serve God together therein and pray jointly to him for the Worship and Prayers of a Church as such are conjunct and from such religious duties these Families were so called But Christian Families are or ought to be houshold-Churches And they will be such Churches or Synagogues of Satan Therefore Christian Families ought jointly to pray to God Argument 6. That God is to be served and called upon conjunctly in proper Families will appear from the practice of holy men in the first Age of the world Conjunct worship was first performed in Families before it could be given to God from more publick Assemblies the Domestick Society being the first and the foundation and original of all other God's Church was first in Adam's Family and for some time only there therefore God was there worshipped and called upon or else God had a Church from which he had no conjunct worship at all That there was such Religious Worship in the first Families I offer these two things for confirmation thereof God appointed Adam after his Fall to offer Sacrifice to him and declared to him the use and signification thereof and commanded him to teach his children to do the same Which will be manifest by these two things 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deo tributum significat respicere cum gratia favore Par. Q.d. placuit Domino Fag requievit in Abel Oleast Igne de coelo consumpsit sic grata esse probavit Lyra. Pisc Ainsworth Cultus modum mensuram homines ex se ignorant quem à revelatione divina expectare debent neque
〈◊〉 ruler of his own house Kings are Fathers of their own Countries and Fathers are Kings in their own houses in respect of their rule and authority over them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Odys lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem Odys 9. Direction II. N c sibi nec aliis utilis Omne animi vitium tanto conspectius in se Crimen habet quanto qui peccat major habetur Juven Sat. 8. 2. That Prayer be managed to the spiritual benefit of the Family the Master thereof should make it his business to be accomplished with gifts and knowledg suitable to the place where God hath set him Ignorance in a Master of a Family renders him uncapable of the discharge of the duties of his place and is worse than in a Child or Servant Such a Family is lik a body that hath a head without eyes It is a shame to see what little knowledg many Governours of Families have in matters of Religion that when they should instruct and catechise their children and servants need to be catechised themselves The Apostle requireth this qualification in Masters of Families that they should be knowing men so some interpret this place 1 Pet. 3.7 as becomes knowing men Naturally men are endued with greater powers to understand than women are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viri similiteâ— unà versentur ut scientes decet Beza Piscat Quid est stultius quam quia diu non didiceriâ— non discere Omnis aetatis homines schola admittit Tamduâ— dâ—scendum est quamdiu nescias Sen. Epist 76. and a Master of a Family hath had more time to get knowledg than Children and Servants have and if he hath not attain'd to more it is his shame and reproach and renders him more contemptible in the eyes of those that are subjected to him who have not that reverent awe of him and his authority as they would have if authority were accompanied with knowledg study then you Masters the Scripture more and the grounds of Religion more that you might be able to manage this duty to the greater profit of all in your Families Direction III. 3. It is necessary also to this purpose that the Master of the Family instruct each member of his house in the principles of Religion that they may be able to understand the matter of the Prayers that are put up to God For if the Governour have knowledg how to ask and those that kneel down with him know not the meaning of his words though commonly used and plain to them that have been instructed how shall they concur in such requests or confessions or say Amen to what they do not understand Or what spiritual profit can they get When you lament Original Sin which you and they were guilty of and defiled with if they know not what this means nor how they are corrupted even from their birth how shall they in Prayer be humbled for it If you pray that you may be justified sanctified or have the Image of God engraven on your hearts that you may have Faith in Christ repentance for sin be converted c. how shall they joyn with you if they have no knowledg of these things when they are ignorant what is meant by the Image of God by faith repentance conversion c. and what benefit can they have by such Prayers as to their own concurrence with you to make these things their own desire when yet they are the things you must daily beg of God That Prayer then might be performed to their spiritual edification lay first the foundation be knowing your selves and make them so too and Prayer will be more advantageously done to you and them Nisi priùs in nobâ—s ejusmâ—diâ— affectus exsuscitamus quos altorum animis impressos volumus frustrà erit quicquld conamur Bowl past Evang. Direction IV. 4. That Prayer be managed to the spiritual profit of those in the Family the Master of the Family should get his own heart in good frame and get his own affections warmed in the duty Do you come to Prayer with a lively heart and quickned affections your selves your heat might warm them Quod enim minister Ecclesiae est in templo id pius pater-familias esi indomo ille publico docendi munere fungitur hic privatim suam instituit familiam ad pietatem ac hoâ—â—statem dâ—mesticos suos format Gerhard lo. com de Conjug and your earnest importunity might stir them up unto the same let them see you are in good earnest by your fervent praying as becomes men that are begging for such things as the life of their souls the pardon of their sin the favour of God deliverance from hell and for everlasting happiness Whereas if you come to the duty with flat dull and cold affections this will make them so too As you find it with your selves when you are under a dull and lukewarm Preacher you have little workings of affections so your Family will find it under your Prayers if they be such for as a Minister should get lively workings in his own breast of those affections which he would raise in the People so should you in Family duties get those workings of love joy and sorrow for sin which you would desire should be in those that joyn with you for what a Minister is in the Church that you are proportionably in your house Direction V. Orationis Lex ut non aliter quà m eos decet qui ad Dei colloquium in grediuntur mente animóque compositi simuâ— Calv. Inst l. 3. cap. 20. 5. When you are to set actually on the duty prepare your Family by some short advice to carry themselves as becomes those that are going to speak to the great eternal God at least sometimes and the oftner the better Do not rashly rush out of your worldly callings into the presence of the glorious God say to them to this or the like purpose The God we are going to pray unto is a holy just omniscient God that looks into all our hearts that sees and knows the frame of our spirits that will not be mocked and cannot be deceived All we are sinful Creatures that have broke his righteous Laws and thereby have deserved hell and everlasting torments yet this gracious God holds forth his golden Scepter and gives us leave to approach his presence to beg for pardon and for Christ and grace and heaven Our wants are great and many too and yet our mercies are great and many too come then O come let us with a holy fear of God put up our joynt Petitions that God would supply our wants especially of our souls and make joynt confessions of our sins to God with humble broken penitent hearts and joyntly bless him for the mercies we are all partakers of but let us do all as those that would please God while we pray unto him and not by our
of hating him in his heart (y) Lev. 19.17 then certainly not upon his child whom he is oblig'd not only to admonish verbally but chastise really but first he should do as God did with our first Parents convict him of his nakedness (z) Gen. 3.11 c. i. e. shew him the evil of his lying railing idleness or c. faults he is chargeable with as opposite to the Word of God (a) Prov. 12.22 and prejudicial to his own Soul (b) 8.36 and that he is made to smart for the cure of this evil Which 3. Parents may let their children know they dare not suffer to remain longer uncorrected sith delays may prove dangerous to the Patient if the rod be withheld (c) 23.13 The festering wound may rankle and come to a gangrene if not lanced in due time Parents love is seen in chastening betimes (d) 13.24 both in respect of the age of the child and of its fault If it be not too soon for children to sin it should not be thought too soon for Parents to correct and that seasonably before the sin grow strong get head and sprout forth The child should be taken while there is hope (e) 19.18 The twigg may be bent whiles it is young and the sin mortified if nipt in the bud God we find hath been very severe in remarking the first violations of his Statutes as for gathering sticks on the Sabbath day (f) Numb 15.25 and Aaron's sons offering strange fire (g) Levit. 10.2 so Parents should timely curb the first exorbitances of their children Hence 4. They should let them see they are resolv'd after serious deliberation not to be diverted by the pullings and passions of their unhumbled children from inflicting due punishment fith the Wise man chargeth Let not thy Soul spare for his crying (h) Prov. 19.18 so that they may not remain fearless yet it must then be in compassion that they may conceive as the Father of Heaven is afflicted in the affliction of his (i) Isa 63.9 so are they in the affliction of their children and as the Lord doth it in measure though he will not suffer them to go unpunished (k) Jer. 30.11 so do they My Text bounds the correction that it may not exceed a just proportion to the discouraging of children whose different tempers as well as different faults are to be consider'd so as no more be laid upon them than they are able to bear (l) 1 Cor. 10.13 There should therefore be a special care took that the chastisement be no other than what is meet Physicians endeavour to apportion the Dose they give to the strength of the Patient and the peccant humour they would correct There must be a rational consideration of the age sex and disposition of the child the nature and circumstances of the fault and what satiâ—faction is offer'd by the delinquent upon ingenuous confession or possibly some interposition of another so that the offended Parent may keep up his authority be victorious in his chastisements and come off with honour and good hopes of the child's amendment For a Parent should be ever ready to forgive and to connive often at smaller failings wherein there is no manifest sin against God in confidence of gaining the child's affections by tenderness and kind forbearance towards the things that are most desirable This pleasing policie is they say much in request at this day in Japan ‖ Varen Descript Regn. Japoriae c. xv where Parents do educate their children with a great deal of softness very rarely punishing them with stripes though they follow their diligent informations with frequent admonttions And they tell us among the Grecians the best means the Mother used if a Boy was stubborn in committing a fault to perswade him to leave it was to shew him her breasts as the most powerful motive she had †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schol. in Scrip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Fathers it seems amongst them were more sharp and therefore Prometheus in Menander is said to be tyed like a Boy to the racks where he prettily pleads his cause as if his punishment had not been proportioned to his fault but he had been too hardly dealt with Be sure our Apostle both in my Text and to the Ephesians is altogether against any discouraging chastisement and requires moderation Thus for nurture the first branch of Education The 2. is in the admonition of the Lord without vvhich the former will not be effectually prosperous This according to the notation of the original word (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph 6.4 with 1 Cor. 10.11 Tit. 3.10 is a putting of things into their Childrens minds an informing of the judgment in and pressing upon the will and affections the principles of the Christian institution vvarning them to take heed of deviating from these principles vvhich they are oblig'd to live up to and is the principal thing in the educating of Christian Children So that Parents are mostly concern'd to get the fear of God planted in their Childrens tender souls that they may know and love trust in and obey their Maker Redeemer and Sanctifier and have timely preservatives against the corruptions of an untoward generation Under this we may speak of Parental Instruction and Watchfulness 1. Instruction which is a timely instilling of conscientious principles and seeds of Religon into Children taking them a part and engaging them to receive the most necessary points as it vvere drop by drop here a little and there a little (n) Isa 28.10 according to their narrow capacities in a free and familiar Conference by putting Questions to them and teaching them how to give Answers and by putting them upon asking Questions and returning short and clear Answers thereunto not only concerning the Word but Works of God whose Spirit alone makes all efficacious The Lord hath most strictly enjoyned this by Moses (o) Deut. 4.9 charging Parents to keep their souls diligently and not to let the things God hath done to slip out of their hearts all their days but teach their Sons and their Sons who in after time did thankfully acknowledg the benefit of this instruction (p) Psal 44.1 2. We have heard with our ears O God our Fathers have told us the works that thou didst in their days in the times of old And for the Words and Ordinances of God they are commanded not only to have them in their own hearts (q) Deut. 6.6 7. 11.19 but to teach them diligently unto their children as one who whets and sharpens a thing that is blunt (r) Eccles 10 10. by talking of them when they sit down in their house when they walk by the way when they lye down and when they rise up and elsewhere (s) Psal 78.5 6 7. Prov. 22.6 20 21. nor only so but by Rites (t) Exod. 12.26 13.14 and setting up visible and extraordinary
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
medicinable Let the thoughts of old sins stir up a commotion of anger and hatred We feel shiverings in our spirits and a motion in our blood at the very thought of a bitter Potion we have formerly taken why may we not do that spiritually which the very frame and constitution of our bodies doth naturally upon the calling a lothsom thing to mind The Romans sins were transient but the shame was renewed every time they reflected on them †Rom. 6.21 Whereof you are now ashamed they reacted a detestation instead of the pleasure so should the revivings of old sins in our memories be entertain'd with our sighs rather than our joy We should also manage the opportunity so as to promote some further degrees of our conversion * Psal 119.59 I thought on my ways and turned my feet unto thy testimonies There is not the most hellish motion but we may strike some sparks from it to kindle our love to God renew our repentance raise our thankfulness or quicken our obedience Is it a blasphemous motion against God It gives you a just occasion thence to awe your heart into a deeper reverence of His Majesty Is it a lustful thought Open the floud-gates of your godly sorrow and groan for your original sin Is it a remembrance of your former sin Let it wind up your heart in the praises of him who delivered you from it Is it to tempt you from duty Endeavour to be more zealous in the performance of it Is it to set you at a distance from God Resolve to be a light shining the clearer in that darkness and let it excite you to a closer adherence to him Are they envious thoughts which steal upon you Let thankfulness be the product that you enjoy so much as you do and more than you deserve Let Satan's fiery darts enflame your love rather than your Lust and like a skilful Pilot make use of the violence of the winds and raging of the Sea to further you in your spiritual voyage This is to beat the Devil and our own hearts with their own weapons who will have little stomach to fight with those arms wherewith they see themselves wounded There is not a remembrance of the worst objects but may be improved to humility and thankfulness as St. Paul never thought of his old persecuting but he sank down in humiliation and mounted up in admirations of the riches of grace 4. Continue your resistance if they still importune thee and lay not down thy weapons till they wholly shrink from thee As the wise man speaks of a fool's words so I may not only of our blacker Eccl. 10.13 but our more acrial phancies The beginning of them is foolishness but if suffered to gather strength they may end in mischievous madness therefore if they do continue or reassume their arms we must continue and reassume our shield * Eph 6.16 Above all taking the shield of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking up again Resistance makes the Devil and his imps fly but forbearance makes them impudent In a battel when one party faints and retreats it adds new spirits to the enemy that was almost broken before so will these motions be the more vigorous if they perceive we begin to flag That encouraging command Resist the Devil and he will flye from you †Jam 4.7 implies not only the beginning a fight but continuance in it till he doth fly We must not leave the field till they cease their importunity nor encrease their courage by our own cowardise 5. Joyn Supplication with your opposition Watch and pray are sometimes linkt together * Mat. 26 41. The diligence and multitude of our enemies should urge us to watch that we be not surpriz'd and our own weakness and proneness to presumption should make us pray that we may be powerfully assisted Be as frequent in solliciting God as they are in solliciting you as they knock at your heart for entrance so do you knock at heaven for assistance And take this for your comfort As the Devil takes their parts so Christ will take yours at his Father's Throne he that pray'd that the Devil might not winnow Peter's faith will intercede that your own heart may not winnow yours If the waves come upon you and you are ready to sink cry out with Peter Master I perish and you shall feel his hand raising you and the winds and waves rebuked into obedience by him The very motion of your hearts heaven-ward at such a time is a refusal of the thought that presseth upon you and will be so put upon your account When any of these buzzing flies discompose you or more violent hurricanes shake your minds cry out with David Psal 86.11 12. Vnite my heart to fear thy Name and a powerful word will soon silence these disturbing enemies and settle your souls in a calm and a praising posture 4. A fourth sort of directions is concerning good motions whether they spring naturally from a gracious principle or are peculiarly breath'd in by the spirit There are ordinary bubblings of grace in a renewed mind as there are of sins in an unregenerate heart for grace is as active a principle as any because 't is a participation of the divine nature But there are other thoughts darted in beyond the ordinary strain of thinking which like the beams of the Sun evidence both themselves and their original And as concerning these motions joyn'd together take these Directions in short 1. Welcom and entertain them As 't is our happiness as well as our duty to stifle evil motions so 't is our misery as well as our sin to extinguish heavenly Strange fire should be presently quench'd but that which descends from heaven upon the Altar of a holy soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polycarp Epist ad Phil. terms holy persons must be kept alive by quickning meditation When a holy thought lights suddenly upon you which hath no connexion with any antecedent business in your mind provided it be not unseasonable nor hinder you from any absolutely necessary duty either of religion or your calling receive it as a messenger from heaven and the rather because 't is a stranger You know not but you may entertain an Angel yea something greater than an Angel even the Holy Ghost Open all the powers of your souls like so many Organ-pipes to receive the breath of this Spirit when he blows upon you 'T is a sign of an agreeableness between the heart and heaven when we close with and preserve spiritual motions We need not stand long to examine them they are evident by their holiness sweetness and spirituality We may as easily discern them as we can exotick plants from those that grow naturally in our own soil or as a palate at the first taste can distinguish between a rich and generous wine and a rough water The thoughts instill'd by the Spirit of adoption are not violent tumultuous full
of perturbation but like himself gentle and dove-like solicitings Gal 5 22. warm and holy impulses and when cherished leave the soul in a more humble heavenly pure and believing temper than they found it 'T is a high aggravation of sin to resist the Holy Ghost Acts 7.51 Yet we may quench his motions by neglect as well as by opposition and by that means lose both the profit and pleasure which would have attended the entertainment Salvation came both to Zacheus his house and heart upon embracing the first motion our Saviour was pleased to make him Had he sleighted that 't is uncertain whether another should have been bestowed upon him The more such sprouts are planted and nourished in us the less room will stinking weeds have to root themselves and disperse their influence And for thy own good thoughts feed them and keep them alive that they may not be like a blaze of straw which takes birth and expires the same minute Brood upon them and kill them not as some birds do their young ones Psal 139.23 Try me and know my thoughts by too often flying from their nests David kept up a staple of sound and good thoughts he would scarce else have desired God to try and know them had they been only some few weak flashes at uncertain times 2. Improve them for those ends to which they naturally tend 'T is not enough to give them a bare reception and forbear the smothering of them but we must consider what affections are proper to be rais'd by them either in the search of some truth or performance of some duty Those gleams which shoot into us on the sudden have some lesson seal'd up in them to be opened and learned by us When Peter upon the crowing of the cock call'd to mind his Master's admonition he thought thereon and wept †Mark 14 72. he did not only receive the spark but kindled a suitable affection A choice graff though kept very carefully by us yet if not presently set will wither and disappoint our expectation of the desired fruit No man is without some secret whispers to disswade him from some alluring and busie sin †Job 33.14 17. God speaks once yea twice that he may withdraw man from his purpose as Cain had by an audible voice Gen. 4.7 which had he observed to the damping the revengeful motion against his brother he had prevented his brother's death his own despair and eternal ruin Have you any motion to seek God's face as David had Let your hearts reply Thy face Lord will I seek * Psal 27.8 The address will be most acceptable at such a time when your heart is tuned by One that searcheth the deep things of God †1 Cor. 2.10 and knows his mind and what ayres are most delightful to Him Let our motion be quick in any duty which the Spirit doth suggest and while he heaves our hearts and oyls our wheels we shall do more in any religious service and that more pleasantly and successfully than at another time with all our own art and industry for his injections are like water poured into a pump to raise up more and as Satan's motions are not without a main body to second them so neither do the Spirit 's go unattended without a sufficient strength to assist the entertainers of them Well then lye not at anchor when a fresh gale would fill thy sails but lay hold of the present opportunity These seasons are often like those influences from certain conjunctions of the Planets which if not according to the Astrologer's opinion presently applied pass away and return not again in many ages So the Spirit 's breathings are often determined that if they be not entertained with suitable affections the time will be unregainable and the same gracious opportunities of a sweet entercourse may be for ever losts for God will not have his holy Spirit dishonoured in always striving with wilful man Gen. 6.3 When Judas neglected our Saviour's advertisement John 13.21 the Devil quickly enters and hurries him to the execution of his traiterous project v. 27. and he never meets with any motion afterwards but from his new Master and that eternally fatal both to his body and soul 3. Refer them if possible to assist your Morning meditation that like little brooks arising from several springs they may meet in one channel and compose a more useful stream What stragling good thoughts arise though they may owe their birth to several occasions and tend divers ways yet list them in the service of that truth to which you have committed the government of your mind that day As Constables in a time of necessary business for the King take up men that are going about their honest and lawful occasions and force them to joyn in one employ for the publick service Many accidental glances as was observed before will serve both to fix and illustrate your Morning proposition But if it be an extraordinary injection and cannot be referred to your standing Thesis follow it and let your thoughts run whither it will lead you a Theme of the Spirit 's setting is better than one of our own choosing 4. Record the choicer of them We may have occasion to look back upon them another time either as grounds of comfort in some hour of temptation or directions in some sudden emergency but constantly as perswasive engagements to our necessary duty Thus they may lye by us for further use as money in our purse Since Mary kept and ponder'd the short sayings of our Saviour in her heart †Luke 2.17 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych committing and fitting them as it were in her common-place book why should not we also preserve the whispers of that Spirit who receives from the same mouth and hand what he both speaks and shews to us It is pity the dust and filings of choicer metals which may one time be melted down into a mass should be lost in a heap of drossy thoughts If we do not remember them but like children are taken with their novelty more than their substance and like John Baptist's hearers rejoyce in their light only for a season †Joh. 5.35 it will discourage the Spirit from sending any more and then our hearts will be empty and we know who stands ready to clap in his hellish swarms and legions But howsoever we do God will record our good thoughts as our excusers if we improve them as our accusers if we reject them and as He took notice how often He had appear'd to Solomon †1 Kings 11.9 so He will take notice how often His Spirit hath appeared to us and write down every motion whereby we have been solicited that they may be witnesses of his endeavours for our good and our own wilfulness 5. Back them with ejaculations Let our hearts be ready to attend every injection from heaven with a motion to it since 't is
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
Christians How many are there that are full of rage one against another for being either for a Form of Prayer or against it either for the Ceremonies or against them that never searched into the state of the Controversie and never took pains to examine the Arguments on both sides which in all reason they ought to have done or else at least to have restrained their Tongues from such unreasonable and sinful censures and reproaches These I say are the Persons that are most guilty nay upon the matter the only guilty Persons except such whom base Lust and Interest doth corrupt and work to these animosities 5. Converse much with your selves It is want of business at home in mens own hearts that makes them ramble so much abroad and rake into the Lives of others Study your selves more and other men less Did you search your own hearts and lives you would find so much cause of self-judging and self-abhorring that you would have little cause to despise others and much cause of compassion towards others 6. Judg of others as you would do of your selves and your own Actions It is worth our consideration what a great difference there is between the Judgment men pass upon themselves and other men As for themselves all their Errors are but small mistakes and all their sins against God however attended with ugly circumstances of light of consent of the will custom and allowance yet they are but sins of Infirmity if themselves may be Judges in their own Cause Their injuries to men are but small and trivial offences and they do indeed expect both from God and Man a Pardon of course which if they have not they judg God tobe harsh and severe Men to be cruel and implacable But when they come to pass Judgment upon other Men the Tables are turned some mistakes are damnable delusions and all their sins against God which they can observe are evidences of a naughty heart and inconsistent with Grace and the Offences of others against them are inexcusable and intolerable great affronts and Indignities whereas on the contrary thou shouldest as it was said of a great Man Be severe to thy self and Candid to others Because thou knowest more wickedness by thy self and more aggravation of thy own sins than of all the sins that are in the World But at least all the reason and Justice in the World requires this that thou shouldest weigh thy self and others in the same Balance that thou shouldest try thy own and their Actions by the same Touch-stone and more need not be done Thou who art so prone to flatter thy self wouldest certainly be more indulgent to other men and pass a more favourable construction upon their Actions What Light must shine in our Works Serm. XXII Matth. 5.16 Let your Light so shine before Men that they may see your good Works and glorifie your Father which is in Heaven THE Work designed for this time is to resolve this practical Case What is that Light which must shine before Men in the Works of Christ's Disciples for the Glorifying of God But the Explication of the Text is therein included The Son of Righteousness Jesus Christ who giveth Light to every one that cometh into the World or coming into the World giveth Light to all from his fulness hath bespangled the Inferiour Heavens his Church with many fulgent Stars appointed freely to communicate the Heavenly light which they had freely received In his corporal presence he prepared them and his Spirit having moved on the darkned World he unresistably said at the descent of the Holy Ghost Let there be Light and there was Light beginning at Jerusalem but not fixed to any determinate place But what he gave them necessarily and antecedently they were to Exercise as Free Agents by a command more resistable which here he gives them Having told them their Office and given them their Names v. 14. Ye are the Lights of the World he next tells them how they must be useful They must be conspicuous 1. Because the Church where they are placed is like a City on a Hill which cannot be hid 2. Because it 's the end of him that lighteth them and sets them up not to put them under a Bushel but on a Candlestick to give light to all his House And therefore no men's silencing or prohibitions no difficulties or sufferings will excuse them from their Duty Lights they are and Shine they must But lest they should think that it is Preaching only which he meaneth he here commanding them their Duty lets them know that the splendour of Christianity is in Works as well as Words And thereby giveth us cause to think that it is all his Disciples or Christians that he speaketh to though first and eminently to the Apostles and Teachers of the World 1. By Light he meaneth both the Illuminating knowledg which must be uttered by Words and the Splendour or Glory of Holiness which must be refulgent in their Lives 2. He calls it Your Light as being their own in his Graces as the Subjects and their own in Exercise as the Actors though both under him 3. It must Shine that is Appear in its splendour for the Illumination and conviction of the World 4. It must So shine as is fittest to attain these ends It is not every twinkling that will answer their great obligations 5. It must be Before men that is both those within and especially those without the Church that are but Men. 6. It must be a Light shining in Good Works and their Own Works For that is the grand difference between the Disciples of Christ and others He teacheth them not only to know and talk well but to Do well And he maketh men such as he Teacheth them to be Non magna loquimur sed vivimus said Tertullian 7. That Men may see doth signifie both the necessary refulgent quality of their Works and also the end of God and them 8. But it is not Hypocritical ostentation of what they are not nor of what they are and have as for their own Glory to be honoured and praised of Men but for the Glorifying of God Who is called their Father to shew their obligation to him and to encourage them by the honour and comfort of their Relation and to shew why their Works will tend to the glorifying of God even because they are so nearly related to him And he is said to be in Heaven because there he appeareth operatively in his Glory to the beautifying of Holy Spirits As the Soul is said to be in the Head and we look a man in the face when we talk to him as if there principally we saw the Man because it is in the Head that it operateth by Reason So much of the meaning of the Words Many Doctrines the Text affordeth us as 1. Christ's Disciples are the Lights of the World both in the splendour of Wisdom and Holiness 2. Their most eminent and convincing splendour is in
Certainty the greatest Consent and the greatest Necessity will honour it self and its Author in the world if it be rightly represented in the Lives of them that do profess it But when mens over-doing shall pretend that all this is too little and shall seek to raise it as to more perfection by their own Inventions or uncertain Opinions in Doctrine Worship Church-Discipline or Practice they presently cast it as a Foot-ball before the Boys in the Streets and make it a matter of doubtful endless Disputations of multiplied Sects of pernicious Contentions and cruel Persecutions And then the Reverence and Glory of it is gone and every Philosopher will vie with it in subtilty and every Stranger will presume to censure it if not to blaspheme it and deride it And thus Over-doers are the Scandals of the World II. The Christian that will glorifie God and his Profession must be conscionable in the smallest matters but he must ever describe and open the Nature of his Religion as consisting in great and certain things and not talk too much of smaller matters as if it were those that men were to be saved by Tell men of the necessity of believing fearing obeying trusting and loving God and of coming to him by Jesus Christ the Great Mediator between God and Man Tell them of the intrinsick evil of sin and of God's Justice and of Man's Corruption and of the Nature and Excellency of Holiness and of the necessity of being New-born of the Holy Spirit and of mortifying the desires and deeds of the Flesh and tell them of Judgment Heaven and Hell especially the certainty and excellency of the everlasting promised Glory perswade them to believe all this to think much of all this and to be true to what they know and to make it the work of Life to be always prepared for Death Let this be your discourse with sinners as I told you in the first Character it must be your own Religion and then men will perceive that Religion is a matter that doth indeed concern them and that they are indeed great and necessary things in which you differ from ungodly men But the Scandalous Christian talketh most of external Church-orders and Forms and Opinions and Parties and thereby maketh the ignorant believe that the difference is but that one will sit when the other kneeleth and one will pray by the Book and the other without Book and one is for this Church Government and another for that and one for praying in White and the other in Black And talking too much of such things as these deceiveth the hearers some it maketh formal hypocrites who take up this for their Religion and the rest it hardeneth and maketh them think that such people are only more humourous and self-conceited and giddy and factious than others but no whit better III. The Genuine Christian hath an humble and cautelous understanding sensible when he knoweth most how little he knoweth and how much he is still unacquainted with in the great mysterious matters of God His Ignorance is his daily grief and burden and he is still longing and looking for some clearer Light Not a new word of Revelation from God but a clearer understanding of his Word He knoweth how weak and slippery Man's understanding is and he is humbly conscious of the darkness of his own Therefore he is not conceitedly wise nor a boaster of his knowledge but saith as Paul 1 Cor. 8.2 He that thinketh that he knoweth any thing that is is proudly conceited of his own knowledge knoweth nothing as he ought to know And hence it is that though he daily grow in the firmer apprehension of necessary Truths yet he is never confident and peremptory about uncertain doubtful things And therefore he is not apt to be Quarrelsome and contentious nor yet censorious against those that differ from him in matters of no greater moment And hence it is that he runneth not into Sects nor burneth with the scaverish dividing Zeal nor yet is scandalously mutable in his Opinions because as one that is conscious of his Ignorance he doth not rashly receive things which he understands not but suspendeth his judgment till Evidence make him fit to Judge and joyneth with neither of the contending Parties till he is sure or know indeed which of them is right And thus he avoideth that dishonouring of Religion which the scandalous Christian is wofully guilty of who with an unhumbled understanding groweth confident upon quick and insufficient information and Judgeth before he understandeth the case and before he hath heard or read and considered what on both sides may be said and what is necessary to a true understanding And thus either by audacious prating of what he never understood or reviling and censuring Men wiser than himself or by making himself a Judge where he hath need to be many years a Learner or making a Religion of his own mistakes and setting up dividing Sects to propagate them or else by shameful mutability and unsettledness he becometh a scandal to harden unbelievers and a Disease to the Church and a shame to his profession Read James 3. Conceited Wisdom kindleth a contentious Zeal and is not of God but from beneath v. 15.16 17. IV. The Christian who Glorifieth God by his Religion is one that so Liveth that men may perceive that his carnal Interest is not the End and Ruler of his Life but that God is his End and to please him is his Work and his Reward in which he is comforted though the Flesh and World be never so much displeased And that the perfect Light and love of God in the unseen Glory of another Life is the satisfying sum of all his hopes for which all the World must be forsaken To talk much of Heaven and to be as much and as eager for the World as others is the way by which the scandalous Hypocrite doth bring Religion into Contempt It is no high nor very honourable Work to talk of the vanity of the World but to Live above it and to be out of the power of it Nor is it any great matter to speak honourably of Heaven but to Live as believing-seekers of it and as those that have there their Treasure and their hearts Mat. 6.20 21. and are comforted more by the Hopes of the Life to come than by all their possessions or pleasures in the World If we will glorifie God our Lives must perswade Men that he will certainly be our Everlasting Portion and the sure and plentiful Rewarder of them that diligently seek him Heb. 11.6 It is much of the use of a true Christian's Life to convince Unbelievers that there is a Heaven for Saints and the scandalous worldling perswadeth them that there is none Mat. 5.5 11 12. Phil. 3.26 21. Col. 3.1 2 3 4 5. V. Therefore it Glorifieth God and our Religion when Christians Live in greater Joy or at least greater contentedness and Peace than other Men when they can answer
larger opening of the Methods of Grace than we can now have leasure for and therefore must be don◠its proper season Those that honour God he will honour and therefore let us also give Vse 7 them that honour which is their due The barren Professors who honour themselves by over-valuing their poor knowledge gifts and grace and affecting too great a distance from their Brethren and censuring others as unworthy of their Communion without proof are not the men that honour God and can lay claim to no great honour from men But God hath among us a prudent holy humble laborious patient Ministry that glorifie him by their works and patience and he hath among us a meek and humble a blameless and a loving and fruitful sort of Christians who imitate the Purity Charity and Simplicity yea and Concord of the Primitive Church These tell the World to their sight and experience that Religion is better than Ignorance and Carnality These tell the World that Christ and his Holy Word are true while he doth that in renewing and sanctifying Souls which none else in the World can do These shew the World that Faith and Holiness and Self-denial and the hopes of Immortality are no deceits These glorifie God and are the great Benefactors of the World I must solemnly profess that did I not know such a people in the world who notwithstanding their infirmities do manifest a holy and heavenly disposition in their lives I should want my self so great a help to my Faith in Christ and the promise of Life Eternal that I fear without it my Faith would fail And had I never known a holier Ministry and People than those that live but a common life and excel Heathens in nothing but their Belief or Opinions and Church orders and Formalities I should find my Faith assaulted with so great temptations as I doubt I should not well withstand No talk will perswade men that he is the best Physitian that healeth no more nor worse diseases than others do Nor would Christ be taken for the Saviour of the World if he did not save men And he saveth them not if he make them not holier and better than other men O then how much do we owe to Christ for sending his Spirit into his Saints and for exemplifying his holy Word on holy Souls and for giving us as many visible proofs of his Holiness Power and Truth as there are Holy Christians in the world we must not flatter them nor excuse their faults nor puff them up But because the Righteous is more excellent than his Neighbour we must accordingly love and honour them and Christ in them For Christ telleth us that he is glorified in them here Joh. 17.10 And that what is done to them his Brethren even the least is taken as done to him Mat. 25. And he will be glorified and admired in them when he cometh in his Glory at the last 2 Thes 1.8 9 10. And he will glorifie their very works before all the world with a Well done good and faithful Servant enter thou into the joy of thy Lord. What is it to do all we do in the Name of Christ and how may we do so Serm. XXIII Colos 3.17 And whatsoever ye do in word and deed do all in the Name of the Lord Jesus giving thanks to God and the Father by him THERE have been and still are many great and famous Names in the World into which men have been Baptized according to which they have been call'd and also walked in the world Rev. 11.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of great Name or men of Renown Gen. 6.4 What a Renowned Name had the Beast in the Earth Rev. 13.3 4. that the world wondered after the Beast and worshipped the Dragon that gave power to the Beast and they worshipped the Beast saying Who is like to the Beast Pharaoh was a great Name amongst the Kings of Egypt which were so call'd from their famous Predecessors So the Kings of the Amalakites were called Agag and of Tyre Hyram and of Lycia Antiochus of Pontus Mithridates of the Emperours of Rome Caesars and in the Church Professors have affected to be call'd by the Name of some Eminent persons 1 Cor. 3.4 5. Some cryed up Paul others Peter and this was a growing evil in the Church 1 Cor. 1.12 13 14. They ambitiously affected to be denominated from some Eminent Persons among them As the Lutherans and Calvinists and many others at this day have been call'd and denominated from some great persons that have been famous in their Generation But here is a Name in my Text is above all Names in Heaven and Earth and all Christians are call'd by this Name and call on this Name Jer. 14.9 Amos 9.12 This Name you must trust in and boast in beyond and above all Names whatsoever Isa 45.24 25. Surely shall one say in the Lord have I righteousness and strength and in the Lord shall all the Seed of Israel be justified and shall glory See what a Name is given to Christ Isa 6.7 And bow to it his Name shall be call'd Wonderful Councellour and consider every Letter of his Name and adore it The Apostle according to his usual manner in this Epistle having spoken of the Doctrine of the Gospel and how they received it and the influence it had on them v. 12 13. And concerning Christ in whom they had Redemption v. 14 15 16 17 18 19. And of the Excellency of his Person and of the riches of the glory of his Grace revealed in it v. 27. Then Chap. 2. he stirs them up to live such lives as becometh the Gospel and to beware of Seducers v. 16. to the end Then Chap. 3. he puts them in mind of several duties throughout the Chap. He lays down some general Exhortations with reference to the Gospel and their living suitably to it from v. 1. to 17. Then he proceeds to particular duties in our place and Relations and in this v. 17. having laid down something he gathers up all into one sum how to carry themselves in the whole course of their lives in their thoughts words and works We may observe from the general Scope Doct. That the Doctrine of the Gospel carrieth the highest and strictest obligations upon all such to whom it reveal'd to duty and service in their places and relations to God and Man In the words we have 1. A Rule laid down 2. The things that are under the Rule words works and thoughts and secret motions of the heart which works also are well known to God and so they come under Rule 3. Here is the Universality of the Rule in its extent and full compass it fetcheth in all words and works without exception and all persons for this You takes in all persons of what rank or degree soever 4. Here is the manner how they must be done so as to answer the Mind of God in the Name of Christ 5. Here is a further
Rule or rather a part of the general Rule that we should give thanks c. 1. Here 's the duty it self Thanksgiving 2. The Object of it God c. 3. How it must be managed by Christ or through Christ 1. Obs All our actions thoughts words and works must be done in the Name of the Lord Jesus Christ 2. Obs All Praises and Thanksgivings as they are only due to God so they must be performed by us to him by Jesus Christ that they may be accepted of him All thanks are due to God the Father who is the Father of Christ and in him our God and Father and therefore this work is to be done only in by and through Jesus Christ Ephes 5.20 giving thanks always for all things unto God and the Father in the Name of the Lord Jesus Christ All glory be given by the Church to Christ Heb. 10.12 15. and Rom. 16.27 How this great Duty is to be performed to God through Christ Jesus 3. Praises and Thanksgivings are the great duty of our lives for if we do all things in the Name of Jesus Christ then whatever we do in his Name is special matter of Thanksgiving In every thing give thanks if we think a good thought or do a good work it is of God and therefore be thankful and it is a Sacrifice to be tendered to God every day Heb. 13.15 As to the first Doctrine consider 1. What it is to do all in the Name of the Lord Jesus Christ 2. Why we must do all in that Name 3. How shall we come to do all in the Name of the Lord Jesus Christ 4. Some Uses 1. What is it to do all in the Name of Christ 1. It is to go to him as a Mediator or to go to God by him For we must upon all occasions go to God in a way of prayer by Christ if we will be accepted Psal 65.2 God's Spirit tells us that he is a God hearing prayer therefore unto him shall all flesh come and appear Not come to God in prayer but by Christ as Mediator Beza sets it out Invocato Christi Nomine we must go to God quod autem addit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligenter notandum est ut sciamus Deum frustra coli nisi Christus Mediator interveniat We must go to God by him we must take special notice of that word for we do in vain make our Addresses to God but by the intercession of our Mediator All our Supplications are to be put in the Name of Christ as he bids us John 15.3 16. and John 16.23 26. he tells them whatsoever they should ask the Father in his Name at that day i. e. after his Ascension and giving the Spirit you shall ask in my Name and I say not unto you c. He speaks this by way of encouragement unto them that they should go in his Name and then they should certainly speed He gives as loving Friends sometimes do when they certainly intend to do some special good for a Friend they say I will not tell you what I 'l do for you intimating thereby they will do what they can for them 2. It is to do all by his Authority Power and Command Mat. 18.18 19 20. Christ tells them that whatever they did bind or loose on Earth in his Name i. e. by his Authority and Command should be bound in Heaven For when two or three are gathered together in his Name i. e. by vertue of his Command he would be in the midst of them All Power and Authority is given of the Father to Christ Mat. 28.18 19 20. and therefore go in the Name of the Father c. Laws and Proclamations which go forth in the Name of the King they go forth in his Authority All our actions come under his Command he is our King and our Law-giver Isa 33.22 Though other Lords besides Christ have had Dominion over us but by him only will we make mention of his Name Isa 26.13 By vertue of his Command and Authority we 'll make mention of thy Name we will admire and praise thee He is a Soveraign Lord who Commands and doth impose Laws on the Consciences of men his Laws reach the inward as well as the outward man else all that we do cannot be done in his Name and by vertue of some Authority from him who is King of Kings and Lord of Lords Rev. 19.16 and the only Potentate 1 Tim. 6.11 3. It is to do all in his strength and power this is to do all in his Name Thus Acts 4.6 7. Annas and Caiaphas c. asked Peter and John by what Power or by what Name they had done this v. 10. Peter told them that in the Name of Jesus Christ did that Man stand whole before them thus did they come in the Power of Christ To go about a work in the Name of Christ is to go about it and do it in his strength and Power 1 Sam. 17.45 David went against Goliah in the Name of the Lord of Hosts so David said Psal 108.10 11. that in the Name of the Lord he would destroy them i. e. in the strength and Power of the Lord. Paul can do all things through Christ who strengthens him Phil. 4.13 His Grace was sufficient for him 2 Cor. 12.9 No man in the strength of his own parts or gifts can do any thing so as to be accepted John 15.5 without me ye can do nothing he doth not say that you may do something or that you can do but little but you can do nothing without me He worketh all our works for us Isa 26.12 even the will and the deed Phil. 2.13 Paul laboured more abundantly than they all 1 Cor. 15.10 but he presently corrected himself Yet not I but the Grace of God which was with me 4. For his Glory 1 Cor. 10.31 So that as he is the Author so he is the end of all we do Rom. 11.36 All people must honour the Son as they honour the Father Joh. 5.23 Christ is the Alpha and Omega of all Rev. 1.8 All Glory and Honour is due to Christ as is due to the Father Rev. 4.9 11. they give glory to him that sits on the Throne and Rev. 5.12 13. there is all honour given to him that sitteth on the Throne and to the Lamb they which do all for the glory of God do all their actions to the honour of God the Father Son and Holy Spirit so that when God doth any thing for us he doth it for his Name 's sake and therefore when David begged of God that for his Name 's sake he would lead him Psal 31.3 he means for his Glory we should have an eye at the Glory of Christ 5. To do all in the Name of the Lord Jesus is to live a life of Faith for a supply of all things for Life and Godliness as the Apostle speaks 2 Pet. 1.2 3. he tells us we have all things that is we
yet they pretend to do all in his Name Mat. 7.22 23. but are not owned by him I Answer It is one thing to pretend to do a thing in the Name of Christ another thing to do it indeed that is by true Faith in his Name by which they are made one with him 2. There was in that Age a Faith of Miracles which though it were an Extraordinary gift and common both to Believers and Reprobates they might be said to do those great things in Christ's Name that is by a Power derived from him though they were not in Christ neither did own him as their Saviour nor were owned by him Ponum non nisi ex integra causa malum ex quolibet dâ—fâ—ctu 3. What is done properly in his Name in the sence of the Text must take into its compass all the foregoing particulars mentioned else it will not be accepted it must be done in the Name of Christ as Mediator Many things may be done in the Name of Christ even Mountains may be removed 1 Cor. 13.2 and yet not be done by Faith in his Name as has been said The third thing propounded was how we may come to do all in the Name of our Lord Jesus and this may be instead of a Use of Direction to us 1. We must be supposed to be in Christ before we can do any thing in Christ's Name according to that in John 15.4 5. where he tells us that except we abide in him that supposeth that they are in him first we can do nothing v. 5. for he compares our being in him to that of a Branch in the Vine which cannot bear Fruit of it self unless it abide in the Vine Luther enquiring into the reason why so many ordinary things done by the Saints are set down in Scripture with a mark of Honour upon them and yet the moral vertues and famous deeds of the great Philosophers and others are passed by Answers that the reason is because their Persons are not in Christ and therefore their actions are not accepted and saith Si vel Cicero vel Socrates sanguinem sudasset tamen propterea non placeret Deo If Socrates or Cicero had sweat drops of blood their actions had not pleased God Coment in Gen. 29. 2. Supposing we are one with Christ we must Exercise Faith upon him and have constant recourse to him in all that ever we do for the supplyes of his Grace and Spirit 1 Pet. 2.20 By Faith resigning all to him casting all our burdens and cares upon him committing our selves and all our affairs to him and fetching in all our strength from him Christ tells us Whatever we ask the Father in his Name shall be given to us John 15.16 John 16.23 26. For whatever we ask in Prayer believing we shall receive Mat. 21.22 Jam. 5.15 So that if we would be enabled to do all in the Name of Christ we must Exercise Faith in his Name in Prayer to God for all things for he is in Office in Heaven for this purpose Heb. 7.25 for he ever Liveth to make Intercession for us The hand of Faith put forth in Prayer though but in ejaculatory Prayer draws vertue from Heaven as we read when he was on Earth those that did but touch him drew vertue from him Luke 6.19 Luke 8.46 3. Living close and secret Communion with the Lord Jesus in the use of all his Ordinances by and through which he communicates himself in the fulness and freeness of Life Light Love and Grace to our Souls for they be the Golden Pipes spoken of Zach. 4.12 by which the Golden Oyl is convey'd to our Souls for his Name is an oyntment poured forth in dayes of Holy Communion Cant. 1.3 By this means we come to have further acquaintance with him and peace from him to see his Power and Glory and our Souls to be satisfied as with marrow and fatness Psal 63.5 and to be changed into his Image 2 Cor. 3.18 and to be refreshed with fuller tasts of his love which is better than Wine 4. Exercise your thoughts much upon him and be much taken up with him in the course of your lives but in a special manner upon singular occasions The Psalmist Psal 73.23 saith I am continually with thee that was in his heart and thoughts Let your thoughts be taken up much in the consideration how to manage your affairs so as may be according to the mind of Christ by strength derived from him and for his honour that we may be accepted in our works Perhaps you will object that it is impossible we should in every business of our lives have actual thoughts of Christ and his Glory or go actually to him for assistance and guidance in every particular business I answer 1. There may and must be an habitual gracious holy frame of heart in us wrought by the Spirit by which we may be strongly inclined to the Lord Christ and his Word as our Rule and his Glory as our end so that we do in the full purpose of our hearts resolve to trust in him and commit our selves to him and rest upon him for help assistance guidance acceptance and success in all things What David pray'd for for himself and people when they were in a good frame of heart is the desire and endeavour of every believer 1 Chron. 29.18 viz. that the Lord would keep this for ever in the imagination of the thoughts of their hearts and prepare their hearts unto him This is the habitual preparation of the heart for God this frame of heart is the New Creature in us 2. When we have especial and particular work to do for Christ then there ought to be an actual preparation of our hearts for him and stirring up the grace that is in us an actual making out after him and laying hold on him for strength and grace from him in time of need Heb. 4. last This is especially to be done upon more solemn and momentous occasions then we must in an especial manner think upon that word that was spoken to Israel Amos 4.11 Prepare to meet thy God We read Exod. 40.30 31. there was a Laver before the Altar in which they were to wash before they went into the Congregation for service We cannot sanctifie God in an Ordinance except we prepare for him which is all one with sanctifying of God Levit. 10.3 1 Sam. 16.5 Samuel when he came to sacrifice to the Lord said to the Elders of Bethleem Sanctifie your selves and come with me to the Sacrifice 3. The more frequent actual thoughts we have of Christ and his Word and our eye upon the Rule and his Glory as our end it is the better ever therefore we should often call upon our selves as Deborah did Judges 5.12 Awake Deborah awake c. There must be an actual excitation of our selves and exercising of our Graces when we have some special duty to perform It is said of Sampson Judges 16.20 That he went
and righteous judge the case is thine and mine infinitely more dreadful than between a malefactor and a magistrate my sins are innumerable the least is mortal God is judge and hell is the prison wrath horrour fire the worm and all endless that is the punishment the judge is and cannot be otherwise than most true and righteous what comfort can I think to find now from God absolute i. e. without relation to Christ behold instead of comfort a devouring flame and instead of joy a consuming fire I speak this because of abundance of our people they say God is merciful and they do their best they hope God will be their comfort and they serve him and all this while they think not of Jesus Christ we are all naturally Socinians those that never heard their names much less read their books live in their heretical and blasphemous principles O the amazing stupidity of the world called Christian that we can smile and laugh and hug our selves in deceiving comforts upon the brink of hell there can be nothing comfortable to us without the God of all comfort and no comfort can be to us from God but by the Lord Jesus and no Jesus to us without Faith we rejoyce in God saith the Apostle but how by Jesus Christ why by him we have received the attonement he hath made it by his blood and we receive it by Faith Rom. 5.11 he is the Salvation of God Luke 2.30 and the consolation of Israel verse 25. he is our comfort by being God's Salvation That the business of Christ in the world was to teach us no more humbling precepts than Plato or Moses and then to seal them with his death there is little comfort this comfort and joy is the affections 't is wrought by the blessed Spirit joy in or by the Holy Ghost Rom. 14.17 the fruit of the Spirit is joy Gal. 5.22 't is joy in the Father by the Mediator through the Comforter this tells that joy and comfort are noble and divine goods they are not little debonnaires or complacency with some facetious or gentle garb that is but thin and beggarly nor are they friends to a sowr face and cloudy countenance 't was inward comfort that made Stephen's face to shine as an Angel this joy is not a joy in the face and not in the heart as some did rejoyce who put on a good face under the strokes of an angry conscience and reproached Paul for a frantick 2 Cor. 5.13 Neither is this comfort a floating thing in the mouth when persons without good cause are prating their assurance and comfort it seems to argue too much froth and lightness res severa saith Seneca est verum gaudium the richest mines lye deep and the deepest rivers minimo labuntur sono make the least noise but it is marrow and fatness to the soul the joy of the Lord is your strength I cannot express the excellency of it the Text saith it is joy unspeakable and full of glory The sum is this a Christian that would live comfortably must live holily if he will live holily he must live so primarily by the faith of the Son of God and he must endeavour after such a degree of faith as to say Christ loved me and gave himself for me Gal. 2.20 that comfort in life and to and in death is the joy of Faith the victory of Faith the triumph of Faith all joy and peace in believing Rom. 15.13 a special application of the righteousness of Christ to a man 's own soul there is the rise and origine of joy and comfort if the Scripture may take place Object I see an objection which it will not be unseasonable nor impertinent to refute viz. here is a noise of Faith Faith believing and the righteousness of another is the way to drive all good works out of the world Answ Answ The clean contrary is most true it is the only way to bring all good works and all comfort into the world a man not sanctified by Faith in Christ cannot do a good work but spoils it in the doing neither can he see a comfortable day while he is such this objection is hugely irrational a man may as well argue against marriage and say that marriage is the ready way to drive all lawful seed out of the world and bring in bastards it is the same case Rom. 7.4 or he might as well plead against the riseing of the Sun and say it was the way to drive all light out of the world and to bring in darkness 't is the same case 2 Cor. 4.6 he may as well say that eating of bread is the way to drive out all vigour and strength of the body out of the world the way to bring in starvedness it is still the same case Joh. 6.54 the truth is Children before marriage are spurious the world without the Sun is darkness and without eating no living so without union to and interest in Christ Jesus who is Jehovah our righteousness there is no holiness or comfort in the world To set up any thing for righteousness in the sight of God but the righteousness of Jesus that is the way indeed to drive the Doctrine of the Church of England and all the Reformed Churches with all their most eminent Doctrines out of the world nay to drive all good works and all comfort out of the world nay to drive the Gospel and Christ and Salvation by him out of the world if the Galatians that were professed believers received Paul as an Angel received the Spirit shall turn aside to their own works and make them concurrent with Christ though but as a less principal part which was their case then mark the issue the grace of the Father is frustrated the death of Christ is in vain frustra sine fructu Gal. 2.21 Christ is of none effect they are fallen from Grace Christ profits them nothing and all this Paul doth testifie with a great deal of vehemence and Solemnity once and again and with such Apostolical majesty as seldom occurs Behold I Paul testifie unto you Gal. 5.2 3 4. I suppose that no man that understands Paul will say that he disputes only against the ceremonial Law therefore I will leave it and conclude this with that 1 Joh. 5.12 he that hath the Son hath life he that hath not the Son hath not life and this is written to them that believe that they might know that they have eternal life and they that know it cannot altogether want this in my Text joy unspeakable and glorious The second thing in the question is supposed viz. that a Christian may have Faith that is saving in the end which is not comforting in the way I Answ 1. You must not so understand it as though saving Faith and comforting were two kinds of Faith nor secondly as if saving Faith in the close were in some believers altogether and always void of all light and comfort but how a
my spirit rejoyceth in God my Saviour Luke 2. I will rejoyce in the God of my salvation Hab. 3. your Father Abraham saw my day and did rejoyce to see it the plain English is this Abraham saw Jesus Christ in the promises sc his obedience and sufferings and the glory that came by Christ's righteousness and did apply it to himself by Faith and was assured of his interest in it which made him to rejoyce in that sight Though a Prince may have a legal right to a treasure hid in the field yet till it be discovered to him there is no joy the love of God is shed abroad in our hearts by the Holy Ghost and so we rejoyce in the hope of the glory of God Rom. 5.2 5. I will not dispute whether assurance be of the nature of Faith our Reformers were of renown and other learned men since at home and abroad that are for assurance do not at any hand exclude adherence some think that Faith is a mixed habit adherence and assurance are two acts of the same Faith two flowers from the same root 'T is true there may be adherence without assurance but it is as true that there cannot be assurance without adherence If I know and believe that Christ died for me I should stick to it in negotio justificationis without taking notice of any inherent holiness either in men or Angels how do the stars disappear at the rising brightness of the Sun yet no disparagement to the stars at all But I say I will not dispute and if I could it were both unseasonable and needless for whether assurance be of the nature of Faith or whether it be an effect of Faith is all one in this case before us for there must be something of assurance that must bring in joy and comfort The believers here in my Text they loved Christ and in whom after they believed they did rejoyce with joy unspeakable their first acts of Faith might be recumbency afterwards evidence then joy so the Ephesians after they believed in Christ they were sealed with the holy Spirit of promise as an earnest Ephes 1.13 14 15. The note of the old learned and pious Piscator is unusquisque fidelis verus est not esse potest or esse debet but est certus suae salutis I will name but one Scripture more 't is Cant. 2.6 my beloved is mine and I am his he feeds among the lillies my beloved is mine there is the Gospel with its marrow in the heart of a believer there is assurance and I am his there is the law in the same heart there is obedience he feedeth among the lillies there is joy and comfort he died for me and I am his soul and body for his service Hence comes joy and sometimes such that even overwhelms This for the entrance now to the directions First If you would get Faith comforting in life as well as saving at death you must not sit down satisfied with a bare recumbence on Jesus Christ Mistake me not I do not discourage and I dare not disparage it If it be right as I take that for granted it is a grace more precious incomparably than all treasures and happy is the bosom that wears so inestimable a Jewel But when Christians sensible of their sin and hell do attain to this they rest satisfied here They are told and that is truth that their state is safe there they acquiesce set up their staff behind the door and go no further they do not press on for assurance they will rather argue against it thus Object That assurance is not so necessary Answ So necessary what do you mean is it not commanded is it not promised is it not purchased is it not attained by the people of God sure it is necessary to the vigor of grace and to the being of joy and comfort be of good comfort thy sins are pardoned Object 2. Yea but many do live and die and do well without it Answ Who told you so the Scripture saith the Spirit himself doth bear witness with our spirits that we are the children of God Rom. 8.16 and we know and believe the love that God hath given us 1 John 4.16 with many very many more Texts to that purpose A tempted believer may bear false witness against himself sure such a position as this with mercy upon uncertainties is not the way to comfort him the sure way were to advise him to see his sins more and humble his soul more for them and to study Jesus Christ and to come to him more with the like and God will return and speak peace they that sow in tears shall reap in joy Object 3. But this joy is not so necessary Resp What do you mean again so necessary why 1. It is frequently commanded take one Text Phil. 4.4 Rejoyce in the Lord i. e. Christ always and again I say rejoyce 2. It is frequently promised I will make them joyful in my house of prayer Isa 56.7 I will see you again and your heart shall rejoyce and your joy no man taketh from you 3. It is practised frequently we rejoyce in Christ Jesus Phil. 3.3 4. It is often prayed for the God of hope fill you with all joy and peace in believing Rom. 15.13 5. It is Christ's office to give the oyl of gladness for the spirit of heaviness Isa 61.3 6. It is the special work of the blessed Spirit who is therefore the Comforter Take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in what notion you will his work is either comforting or tending to comfort Lastly It is the priviledge of the Gospel-Ordinances to feast the soul with marrow and fatness and with wine well refined i. e. God hath not given us the spirit of bondage to fear again as formerly but the Spirit of adoption whereby or rather by whom i. e. cujus ope we cry abba Father Surely joy and comfort is necessary for the measures of grace If you had a child infirm sickly hard-favoured and a friend should say this strength quickness and comeliness is not so necessary your child is alive is it not you would think this were hardly sutable much less comfortable Object 4. A Christian that doth come to and rely on Christ for righteousness may have comfort Answ yes but then it must be by the way of a practical syllogism He that cometh to Christ shall never perish Joh. 6. but I do so therefore Here his coming together with repentance and obedience which are concomitants beget evidence and from thence comfort Object 5. but many good people want this joy and comfort Answ confessed but then it is our own fault did we use the means especially secret duties meditation prayer which we neglect it would be otherwise Object Last But those that do these yet are in great darkness Answ Yea for sometime The holy spirit teacheth many lessons excellent ones in this School chiefly these three 1. They learn what dismal creatures
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
special comforting Faith then keep a good conscience in evil times chuse suffering before secular safety remember who did shrink from the truth and lost this Faith and comfort even to the gates almost of despair and self violence for twelve months together and never did recover till some hints of mercy to him he began to revive and have some quiet Spira said with tears running down his face that time was when he could have called God Father but now he could not 13. Direct You may and ought to get this special rejoycing Faith out of sanctified afflictions thus whom God doth correct and teach him he loves he is blessed Psal 94.12 Heb. 12. but God doth so to me ergo here are bills and prayers for mercies but who looks after the issue The teaching the holy use sanctified affections are very good evidences and so very comfortable There are that would not have lost their bussetings temptations various temptations afflictions for any good the blessed spirit hath taught thâ—m that way many a divine truth by heart out of the word they are sensible of it and from it conclude the love of God in Christ to them and thence they have joy and comfort that joy that Angels cannot give and Devils cannot take sanctified troubles are tokens of special love 14. Give diligent attendance upon the ordinances set thy self in the sight of God to hear what God will speak as Cornelius did Act. 10.33 and rejoyce to do it such shall walk in the ight of God's countenance Psal 89.15 Take heed of the common humor we begin to be very sqeamish and carnal one is of Paul another of Apollo we attend more the man and his artifice than God and his word Mr. Bolton in his florid but profane wit thought Perkins was a sneaking fellow But when God changed his heart he was of another mind Lastly Be more intent upon your duty then upon your comfort and comfort will follow Order your steps in the paths of Divine precepts walk in all relations according to the rule and be not so earnest after comfort so sollicitous in that behalf Walk uprightly and the face of God will behold the upright You pray for assurance be sure your ends be right let it be more for holiness that the name of Jesus Christ may be glorified by you than for comfort I think some good people are too carnal in their prayers for assurance they desire it not so much for holiness as for safety I have known such take heed look well to your aims I will conclude with Paul's prayer 2 Thess 2.16 17. Now our Lord Jesus and God our Father who hath given us everlasting consolation and good hope through grace comfort your hearts and stablish you in every good word and work How Christians may learn in every State to be content Serm. XXVI Phil. 4.11 For I have learned in whatsoever state I am therewith to be content OUR Apostle makes this profession of his high attainments in the grace of Contentation upon a very weighty Reason The Occasion of the words or Motive viz. that he might obviate all misconstructions and bad interpretations which possibly some might put upon what he had said in the foregoing verse and should further say in the 14 15 and 16. Verses In every of which we have him expressing his great and affectionate resentment of the Philippians bounty and liberality to him I rejoyced in the Lord greatly that now at the last your care of me hath flourished again ye have well done that you did communicate with my afflictions c. No Church communicated with me as concerning giving and receiving but ye only For even in Thessalonica ye sent once and again unto my necessity Now he foresaw that this his just acknowledgment might have some base and ugly censures put upon it which therefore he makes it his business to prevent And he enters a double Caveat about them Not because I desire a gift v. 17. q. d. O Philippians I have received your Gifts and I am very thankful to you for them but do not think I do this out of any * Gratam sibi esse testatur eorum beneficentiam c. li à tamen orationem temperans ut ab omni sordium suspicione se purum esse testetur Beza base spirit as if I desired thereby to be enriched or advanced in worldly possessions No saith he it is not so with me all that my eye is upon in your kindness to me is this I desire fruit that may abound to your account Again Not that I speak in respect of want as if I were so exceeding low in the world that I could not live without your supply or as if I were a person so tender and delicate that I could not bear a little want or hardship No it is not so with me neither for let my outward condition be what it will never so low as to outward things yet I have one Reserve alwaies by me a contented Mind I cannot have so little but that little shall suffice So †Non quòd penuriam passus sim id dico didici enim ut Sufficiat mihi id quod habeo V. Syr. the text comes in Not that I speak in respect of want for I have learned c. In the words wherein I am concerned we have The Text divided 1. A Lesson to be learnt to be content A rare and excellent Lesson than which there is scarce any one higher and harder in the whole compass of Christianity 2. Paul's great proficiency in this lesson I have learned in whatsoever state I am or as 't is in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In quibus sum i. e. qualiscunque sit meâ conditio c. Calvin 'T is more than if he had saâ—d In iis quae habeo Vide Muscul in loc Greek In whatsoever things I am therewith to be content He had in the course of his life passed through various states and some of them were bad enough according to the account which he himself gives of them 2 Cor. 4.8 9 10. 2 Cor. 6.4 5. 2 Cor. 11.23 But no condition came amiss to him his spirit was alwayes composed and calm he lived in the constant practice of divine Conrentment I have learnt saith he and we may believe him in whatsoever state I am therewith to be content What an apt Schollar what an admirable proficient was this blessed man in this high and difficult piece of practical knowledg Surely he that can master such a lesson as this may well be placed in the highest form of Christ's school Of the supernaturalness and Mysteriousness of contentment When he saith he had learned to be content two things are implied in that expression the Supernaturalness the mysteriousness of Contentment The Supernaturalness of it I have learnt it q. d. 't was not a thing known by me from the first I brought not this frame with me into the world 't was
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
of the Affliction but what puts a greatness into the affliction why the greatness of the Affection If the Relation was not overloved the loss of him would not amount to such an affliction as 't is usually made he that over-loves will over-grieve Qui nimis amat nimis dolet and he that overgrieves will be apt to murmur Grace then confining the Affections to these sublunary things so it furthers Contentment 4. It makes the Conscience good And a good conscience is that Ark into which God uses to put the manna of concentment It carries joy in it 't is a continual feast Prov. 15.15 now he that hath this joy within is not easily or much moved at any trouble without let the weather be what it will there is nothing but serenity in his soul If the part be sore you cannot touch it but 't is in pain let it be but firm and sound and it can bear a smart blow without complaining when Conscience is sound and good a man can bear any thing but when 't is not so he can bear nothing without being under great anguish of mind 2. Secondly Godliness works Contentment by making a person to have a powerful sense of God's Glory so as alwayes to rest in that as his ultimate end and most desirable good this is that glorious effect which Grace produceth in the heart And thereby it doth effectually further quietness of spirit in every condition Pray observe it Selfishness and lowness of mens ends is at the bottom of all their discontent they look no higher than their sensual ease delight and satisfaction and if they be crossed in these then they storm and are angry But now a Godly man living up to his Godliness his eye is upon God's glory as the thing which he chiefly aims at and mainly centers in and upon this he is content in every state For saith he let my state be what it will God will glorifie himself by it and 't is that state which God did see would most tend to his glory otherwise he had not put me into it oh therefore I 'le like it yea rejoyce in it in as much as it is most conducive to that which is better than all my little comforts namely the Glory of God Methinks he should live in all contentedness who knows and minds these two things that all occurrences tend to the promoting of God's Honour and then too of his Own Good but the knowing and minding of these is proper only to one that is Godly how necessary therefore is Godliness to contentment Take an unregenerate man these neither doe nor can signifie any thing to him for as to the First the advancement of the Honour of his Creator he being all for Self for so every one is before conversion the honour of God is nothing to him and so it can have no influence upon him for the quieting of his heart under troubles and as to the second the advancement of his own good he not being in Covenant with God on which the sanctification of all Providences doth depend can have no assurance of this and therefore cannot from this fetch that which may quiet and comfort him but both of these have their full power and strength where grace is and thereupon it becomes an effectual means to contentment 3. Thirdly In the general habit of Grace there are contained certain special Graces which do very much further Contentment I 'le instance in Humility Faith Repentance Heavenly-mindedness Self-denyal 1. Humility The humble man is alwayes a contented man the proud man is alwayes of a contrary temper Pride puts us upon contending with God Humility upon yielding and submitting to him Pride makes us think we are wiser than God can order our conditions better than he Humility dreads this heart-blasphemy Pride must be at the top of the pinacle no condition no mercy is high enough for it a proud person cannot bear a low state he looks upon himself as wronged if he be not chief as he said to his Daughter Si non dominaris injuriam te accipere existimas Sueton. Humility accepts of the lowest condition and the lowest mercy Oh! saith the humble person what can be too low for me who deserve to be in Hâ—ll what too little for me who am less than the least of all mercies Pride is for charging God Gen. 32.10 Humility is altogether for admiring God that will be finding faults with what God doth this only finds faults with what we our selves do Pride is the heart-disquieting sin Humility is the heart-quieting grace 'T is never well enough with the proud the Angels that fell even when they were in Heaven and Adam even in Paradise in all his Glory were 〈◊〉 â—f his 〈◊〉 alwayes very well with the humble Well Godliness work◠〈…〉 by â—he â—ooâ—ing out of pride and planting humility in the 〈◊〉 2. Faith That 's another Grace which doth eminently help on Contentation how readily and how aptly doth it interpose upon all occasions for the keeping down of all turbulent risings in the heart Doth the man begin to be froward What will become of me and mine be still saith Faith God will provide for thee and thine Oh but such and such blessings are denyed me yet be still Of the pride and vanity of this speech of Alexander see Philo. l. de Cherubim p. 91. saith Faith thou hast all in God thou may'st say that truly which the great Conquerour once vainly said when he had Europe and Asia in his eye haec haec mea sunt these and these blessings yea all are mine for God is mine But the Providences of God towards me are very bitter yet be still saith Faith there is abundant sweetness in the Promise to take off that bitterness that is in the Providence But it is at present very ill with me yet be still saith Faith wait but a little and it will be better But what have I to comfort me why saith Faith enough and enough the unchangeable love of God the pardon of all thy sins the Covenant-state eternal life c. They saith an holy Writer never felt God's love or tasted the forgiveness of sin who are discontented Thus Faith with great readiness and strength answers all Objections which tend to the disturbing of the spirit 'T is the Grace which keeps from * Psal 27.13 fainting and from †Psal 42 11. fretting also 3. Repentance He that truly mourns for sin doth not easily murmur because of some outward cross Where sin is heavy nothing besides comparatively 2 Cor. 4.17 is heavy What light things are afflictions to him who groans under the burden of sin Godliness turns the grief and anger into the right channel it works Contentment by diversions when the sinner would be grieving and complaining because of poverty sickness c. this makes him to look into the naughtiness of his heart and to grieve for that pride and passion and
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
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
the folly of these Virgins lieth For you have heard of their Virginity in their separation from and profession against Antichristian Idolatry and mens Inventions and also in their escaping the world's pollutions and you have seen their Virginity in their Espousals unto Christ and visible Communion with the Wise in the enjoyment of Gospel-Ordinances you have heard also of their Light their Hopes their Awaking their Trimming their Lamps and how near they came to Heaven But here now was the one thing lacking that all this was the effect only of an external and ineffectual work wherein though there was something internal it was but light and transient which never wrought a thorow and powerful change of the heart whereas the Wise had an inward and powerful Call to Christ insomuch that the Gospel came to them not in word only but also in power and in the Holy Ghost whereby they were made to know wisdom in the hidden part and became Virgins in affection and disposition as well as in profession and action Mean while the operations of the Spirit are languid weak and transient upon the hearts of foolish ones as we see in the stony ground in which there is no thorow powerful and abiding change And hence it is said The foolish took their Lamps but took no Oyl with them they wanted the Oyl of the Spirit of God and his saving gifts in the Vessels of their hearts Briefly the wise Virgins were sincere professors and followers of Christ the other meer Hypocrites and foolish Builders who laid their foundation on the Sand. And yet I do not say That foolish Virgins have always saving Grace to seek at the coming of Christ because there is Repentance and Pardon to be had in time for Hypocrites A foolish Professor may go forth to meet the Bridegroom with his Lamp only in his hand and no Oyl at all in his heart and yet he may meet with timely awakings by the way and Christ may infuse the Oil of saving Grace into his heart before the Midnight-cry whereby he becometh wise in the latter end who was a fool in the beginning for Christ calls upon Hypocrites as well as others to repent Mat. 23.26 Jam. 4.8 Hypocritical Sardis is called hereunto as well as the other Virgin-Churches of Asia And many unsound Professors have been effectually converted when many others have lived and died in their hypocrisie and perseverance in profession unto Christ is no Argument of a good estate to a dying Virgin except she be found in the way of wisdom 3. There remaineth one thing more to be spoken to for the clearing of the Point and that is That very miserable is the state of such as these who have Grace to get when Christ cometh For the Door is shut upon them In which words is declared their punishment of loss which some have thought to be greater than that of Sense which I shall not dispute but briefly discourse of that of loss as mentioned only in the Text which is inevitably followed by that of Sense 1. All the profession of these Virgins is lost their prayers praises humblings external reformations communications both of their worldly substance and likewise of their Parts and Gifts and so are their sufferings and their witness-bearing to the Truth c. All these are excluded from God's acceptance of them through want of an interest in the Bridegroom for none of these were offered up in Christ and the greatest and most glorious services without unfeigned Faith and Love are nothing Lev. 17.5 6. Heb. 13.15 Col. 3.17 1 Cor. 13.1 2 3. 2. All opportunities and means of Grace are now lost never to be enjoyed more the door of opportunity as the Apostle calleth it 2 Cor. 2.12 16.9 is for ever shut against them they have survived all their seasons which now give place unto Eternity For the Bridegroom cometh first by Death and it is appointed unto men once to dye and after this the Judgment not after this and further means of Grace not after this a Sabbath or a Sermon or a time to pray and repent but after this the Judgment And what then succeeds the Judgment the perpetual execution of it in which respect it is called the eternal Judgment Heb. 6.2 So that the door of opportunity is now for ever shut 3. There is a door of Hope and that also is shut against them Hos 2.14 These Virgins had hopeful expectations of entrance with the Bridegroom for that was it they waited for whereas now their hope is perished and hath given up the Ghost for at best it was but a fine-spun Spider's web Job 8.14 but never a true lively hope 4. It followeth upon this that the door of Grace is shut never to be opened more Christ stretched forth his hands to them all the day long but now the accepted time and day of salvation is ended and there is no further place for Grace and Mercy nor hopes of seeing the King in his Beauty 5. They have now lost their Communion with the wise Virgins who are safe within the door that whereas they separated from the world to joyn in fellowship with Saints they are now for ever separated from the Saints to take their portion with the world Mat. 7.23 Time was when the Door of Christ's house upon earth which is the Church of God stood open to them as well as unto the wise and the Key of the Kingdom of heaven gave them admission into this lower house upon their visible subjection to his Rule and Government and they had entrance equally with the wise to partake of all the priviledges thereof and now when they think to enter into the Upper House of Eternal Glory the key is turned against them 6. These Virgins now have lost their Vails and are discovered to the wise who see not the Virgins their Companions brought to the King in fellowship with themselves in Glory and now they are discovered also to themselves and to all the world and known to be what they are so that they have nothing henceforth to cover them but everlasting shame and contempt Time was that they were taken together in the same net with them who are within the door but the Angels have gathered the good fish into their Vessels and cast away the bad Mat. 18.47 48 49. That therefore now is taken from them which they seemed to have even the shews and shadows of that Grace they never had by him that brings to light the hidden things of darkness and maketh manifest the counsels of the heart Their Lamps were going out when they awaked at the Midnight-cry v. 8 and now they are quite extinguished never to shine more the Word shall shine no longer to them nor their Knowledge and other Gifts to any 7. It now remains that they who ere while were in their midnights-sleep are now in their midnights darkness even there where the light of a candle never shined nor the voice
and light transient tasts and relishes are no evidences we must have these better things to bear up our hearts against the coming of the Bridegroom It sufficeth â—ot to be enrolled among Professors and to enjoy the charitable thoughts and approbations of the wisest Virgins under Heaven It is singular mercy to be rightly guided in self-esteem and valuation for they that measure themselves by themselves or compare themselves among themselves are not wise The Apostle 2 Cor. 10.12 would not have us to take up with the positive degree of good things but to take our aims by the comparative of better These good things are more light ineffectual and superficial and too often like the Seal that is impressed upon bare Paper whereas these better things are like the Seal's impression on the Wax Yet let no trembling Soul or broken reed be affrighted at the end of these foolish Virgins to see the Door thus shut against them the tender heart of Jesus Christ aimeth not at our consternation but awaking and to prepare and hasten us unto Glory before the Key be turned Nor doth his Apostle in the foresaid place despise the day of small things but his real scope and purpose is to excite Professors to look carefully to their foundations and then to go on unto perfection Heb. 6.1 And blessed for ever be the Lord for the second part of that sixth Chapter to the Hebrews in the close whereof we may see the afflicted heart tossed with tempests and not comforted yet hoping in Mercy and fleeing to Jesus as his Refuge and casting the Anchor of his floating Soul within the Vail whither the Fore-runner is entred for us who himself was once tossed in the Ship of the Militant Church albeit without sin but is now gone ashore to heaven as our fore-runner both to look to our Anchor which is fastned there and to hold all fast and to draw our tossed Ship to shore and to see all safe that where our fore-runner is there may we be also And thus the sweet conclusion of that Chapter doth fully recompence the severity of its beginning Let us comfort our selves and one another with these things Thirdly You have heard the miserable condition of such especially Professors of the Gospel and Pretenders to Christ who have Grace to seek at his coming As for the hapy state of such as are ready to enter in with him into the Bride-chamber of eternal peace and joy I shall speak a little in the Close Now therefore in the remainder of this Exercise it will be expected as seasonable that it be considered What gifts of Grace are chiefly to be in exercise in order to an actual Preparation for the coming of Christ by Death and Judgment For his coming is first by Death and then by Judgment And I say an actual Preparation because there is always a general and habitual preparedness to meet Christ Jesus in hearts that are truly godly but not always a particular actual fitness And this we see here in the five wise Virgins who are found in their midnight-sleep with Lamps that have need of trimming at the coming of Christ Thus Hezekiah was fit to dye as to a general and habitual fitness in that he could assert his sincerity before God when the message of death was brought him but he was to seek of a particular actual fitness in that he begs for longer life with prayers and plenty of tears The Message of Death awaked him and the holy man is startled and hath his Lamp to trim for the tidings of his death at hand was as much in effect as if it had been said unto him by the Prophet Behold the Bridegroom cometh go forth Hezekiah to meet him The nature of his distemper which some by the remedy a lump of Figs applied to the Bile conceive to have been the Pestilence and this considered with the shortness and sharpness of the Message and the Prophet Isaiah's quick abrupt departure from him that the King had then no Heir to succeed him in the Throne and also that he was now at the full strength of Nature being but nine and thirty years of age and his fear also what might become of his Kingdom and of his former Reformation after the grand Apostasie of his Father Ahaz I say these considerations made him to apprehend that there was a rebuke of God in this present Dispensation and therefore he is loth to dye under a temporal frown albeit his a vowed integrity would at the worst have seen him safe at heaven For though a Child of God cannot dye in his debt yet he is unwilling to depart under the sense of his temporal displeasure so as the good Prophet did whom the Lion slew at his return from Bethel to Judah 2 Kings 13.24 When David therefore was under God's rebukes for sin and even almost consumed with the blow of his hand he betakes himself as Hezekiah did to prayers and tears saith he Psal 39.10 11. to the end Hear my prayer O Lord and give ear to my Cry hold not thy peace at my tears for I am a stranger with thee and a Sojourner as all my Fathers were O spare me that I may recover strength before I go hence and be no more Thus you see that the dear Children of God who have a general and habitual fitness to meet Jesus Christ when he is coming to them by Death and Judgment may yet be to seek of a particular actual preparation 2. Before I come to the answer of the Question let me premise this also That though a state of Grace is here supposed seeing Grace cannot be exercised where it is not yet there may be need to have it cleared inasmuch as the want thereof is a great hinderance in the way of this Duty You know that one that feareth God and obeyeth the voice of his Servant Jesus Christ may yet walk in darkness and see no light Isa 50.10 and he may say with Jonah he is cast out of God's sight and his soul is filled with troubles when his life draweth nigh unto the Grave wherefore let your eye be not only on your Lamp but also on your Vessel and examine your Oyl as well as mind your light For though you have received an Vnction from the Holy One and felt the sweet influences of the Spirit and have had the witness in your self yet the Comforter which sometimes relieved your Soul may at the present be far from you and suspend his testimony for Grace inherent is not self-enlightning but like the Moon which holdeth forth Light no longer than the Sun shineth upon it and though the Diall hath its Lines and Figures to declare the time of the day yet you will be to seek if the Sun withdraw hiâ— Light Even thus though the Spirit of God hath drawn the Lines and Figures of his Gifts and Graces in your heart yet if he also do not shine upon them you will not know what