the Grace of God and whar by the receiving of it in vain And this shall serve for explaining the Exhortation the first part Receive not the Grace of God in vain The second part to be opened is that which contains the reasons of this Exhortation Sect. 4 and they are these two 1. The First is the reason of the Apostles giving this Exhortation or caution against the receiving of the Grace of God in vain namely because we are saith he workers together We read it workers together with him but in the greek 'tis only workers together not with him And there are several expositions given of this expression workers together Calvin thinks that this working together doth intend the working together with the doctrine delivered by the Apostle As if the Apostle intended that it was his duty not only to deliver the Truths and the Doctrines of the gospel but to work together with those Truths and Doctrines by way of urging and exhorting or by urging those Doctrines with Exhortations to make them effectual and therefore saith he Non satis est docere nisi urgeas It is not enough Doctrinally to inform people what is the Truth but we must Vrge it upon them with motives inducements and perswasions that may make the Doctrine embraced And the Syriack seems to favour this Exposition which renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working together promoventes hoc negotium as if the work of Doctrinal information were to be promoted by arguments and incitements to the imbracing of the Truth Others conceive that this working together is to be referred to the common mutual endeavours of Ministers who are to be fellow-helpers one with another as if the Apostle had said All we Ministers working together to further our Master's work in the conversion and Salvation of your Souls beseech you c. Chrysostome refers this working together to the mutual endeavours of Ministers and People as if Paul had said We Apostles work together with you to whom we preach in this work of your receiving the grace of God by our exhortations to incite you to comply with the duties propounded in the gospel Our English interpreters by putting in these words with him understand the Apostle to intend a working together with God and indeed Ministers are called Labourers with God 1 Cor. 3.9 I see no reason why we should reject this exposition if we take it with these two cautions 1. First Ministers in this working with God must be looked upon so to use their abilities as not implanted in them hy nature but bestowed on them by grace that so they may be made apt and fit instruments by the grace of God to work Therefore the Apostle saith 2 Cor 3.6 Who also hath made us able Ministers of the New Testament And so in 1 Cor. 15.10 By the grace of God saith he I am what I am and I laboured more abundantly than they all yet not I but the gace of God which was in me His power and ability to work he attributes merely to the grace of God And all our sufficiency is of God 2. Secondly If you take this to be the meaning of it that we are fellow-workers with God you must understand that what is the main and principal in this work which is the bestowing of spiritual life and growth must be lookt upon as only the work of God and to come from him and that therein man had no share at all nor is a co-worker with God in it And as Beza well notes on 1 Cor. 3.9 we must alwaies observe carefully a difference between causes Subordinate and causes Co-ordinate Ministers are to be considered as purely in subordination to God and as those whom God is pleased to make use of in the way of his appointment not in the way of effectual concurrence with God as if they could communicate any power or strength to the working of Grace by the preaching of the word Subordinate causes Ministers are to not Co-ordinate causes with God in the great work of producing of our Salvation which God only hath in his own hand both as to the internal working of grace in the Soul and the Eternal bestowing of glory upon us in the life to come There is the first reason opened that is the reason why the Apostle doth here give them his exhortation namely We are workers together with God The second is the reason why the Apostle doth put them upon this great Sect. 5 duty of not receiving the Grace of God in vain And that is taken from that text in Isa 49.8 where there is this promise made unto Christ I have heard thee in a time accepted and in the day of salvation have I succoured thee These are the words of the promise that God the Father maketh unto Christ as Mediator which is that in his discharging of the great work of saving his Church God the Father will answer and succour him as the Head of the Church and shew it by granting him a day and a time for the bestowing of efficacious Grace upon his Members by making the means of Grace effectual for their Salvation which time is here called an accepted time and a Day of Salvation because this time and this day is the time and the day of God's free favour in which he will so accept of sinners as to shew his Gracious good will unto them in accepting of them to life and in working by his Son Jesus Christ Salvation and deliverance for them Now this is a very forcible Argument and reason against the receiving of the Grace of God in vain namely because there was such a rich treasure and measure of saving and efficacious Grace in the time of the Gospel to be dispensed to the Church therefore they should labour to have their share in it and not receive the Gospel of Grace vainly and unprofitably as they would approve themselves to be the Members of Christ and those for whom Christ hath prayed unto the Father that they might have saving Grace bestowed upon them And this shall serve for opening the second part of this text namely the reason of the Apostle's laying down this exhortation both in regard of himself because he was a worker with God and in regard of the Corinthians it was because God the Father had made a promise to Christ the Head of the Church that Grace should be bestowed saving effectual Grace not Grace in vain but Grace bringing Salvation should be afforded in an accepted time and in a day of Salvation by the Administration of the Gospel The third part which is that which I intend to insist upon is the Apostle's Sect. 6 accommodation or his application of the fore-going reason taken out of Isa 49.8 unto the present state and time of the Corinthians by giving them this quiâ—kning Counsel that since the present season of Grace which they enjoyed now was the accepted time and the day of Salvation promised unto Christ for his
particular instances wherein we shew love to our selves It shall suffice therefore that we speak of such things as are inducive of many more We shall reduce them to these Four heads 1. Our thoughts of and the judgment we pass upon our selves 2. Our speeches concerning our selves 3. Our desires after that which is good for our selves 4. Our Actual endeavours that it may be well with us 1. Let us consider what thoughts we have of and what judgments we pass upon our selves We do not ordinarily nor ought we at any time to censure our selves with too much rigour and severity We are indeed required 1 Cor. 11.31 again and again to judge our selves and it is our duty to do it strictly and severely yet we ought not without cause Luk. 6.41 42. to judge or condemn our Selves for any thing nor are we very forward so to do Our love to our neighbour should be exercised in this matter if he doth or speaketh any thing that is (n) De sactis mediis quae possunt bono vel malo animo fieri temeratiâ—m est judicaâ—e maximè ut condemâ—emus August 1 Cor. 13.5 Heb. 4.13 1 Cor. 2.11 capable of a double sence and interpretation let us take it as done or spoken in the best sense it is capable of unless the contrary doth manifestly appear by some very convincing circumstances for it is the property of Charity to think no evil We may be much more bold to judge our selves than others we are privy to our own principles from whence our words and actions flow and to our own intentions in all we speak or do But the case is otherwise when we take upon us to judge others their principles and intentions are known only to themselves until they some way or other declare them the heart being the hidden Man is known only to God before whom all things are naked and open and to a mans self What man knoweth the things of a man save the spirit of man which is in him Moreover inordinate self-love hath often too great an influence on the judgment we pass upon our selves and the corruption of our wills and affections on the judgment we pass upon other men that we seldom judge aright As he that hath the jaundise be the object never so white judgeth it yellow his eye being ill disposed so the eye of the mind being affected with the corruption of the heart puts another colour upon that which is most candidly spoken or done Were our hearts principled with true love to others we should be as cautious about the judgment which we pass on them as about that we pass upon our selves and there is great reason we should be more from the 〈◊〉 mentioned considerations 2. We shew our love to our selves in and by our speeches concerning our selves and it is our duty so to do As we ought not to pass too severe a judgment on our selves in our own minds so we may not speak that which is false of our selves and it is seldom known that any mans tongue falls foul upon himself Yea our love to our selves is and ought to be such as not to suffer our tongue to blab and send abroad all the evil we certainly know by our selves It is our duty then in the same matter to shew our love to others Our tongue which is apt to speak the best of our selves should not frame it self to speak the worst we can of our Brethren The Apostle chargeth Titus Titus 3.2 to put Christians in mind of this among other duties to speak evil of no man There are several ways and degrees of evil speaking 1. The first and most notorious is when men are spoken against as evil doers for doing that which is their duty to do When they are condemned for that for which they ought to be commended Thus was Jeremiah dealt with in his time when he faithfully declared the mind of God to the people Jer. 18.18 Come say they and let us smite him with the tongue The same lot had John from Diotrephes who prated against him with Malicious words because he had wrote to have the brethren received a work of Christian love and Charity which he had no heart unto To speak evil of others for that which is their duty is a common thing among men and too ordinary among some professors If they be told of a truth or exhorted to a duty that doth not agree with their private opinion and Comport with their carnal interest how do their hearts rise and their mouths begin to open against such as declare it to them We may well conceive that the Apostle Paul observed some such thing in his days when we find him beseeching Christians to suffer the word of exhortation Heb. 13.22 1 Pet. 2.1 and the Apostle Peter also by his charging them in hearing to lay aside all malice and all guile and hypocrisies and envies and evil-speakings 2. A second way of evil speaking and a great sin against love and Charity is when men raise up false reports of others or set them forward when others have maliciously raised them To offend in this kind is a great breach of a Christians good behaviour as the Apostle intimates Titus 2.3 when he saith That they be in behaviour as becometh Holiness (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not false accusers It doth not at all become the profession of a Christian whose master is the God of truth to speak that which is false of any man whatsoever And therefore these false accusers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a name which is usually given to the father of lies Joh. 8.44 3. There may be evil speaking in speaking of such evils as others are really guilty of as 1. First when a man doth industriously (p) Facilius est unicuique nostrum aliena curiose inquirere quam propria nostra inspicere search out such things as are evil in others for this very purpose that he may have something to say against them Of this David complains Psal 64. ver 6. They search out iniquities they accomplish a diligent search It is a sign that Malice boils up to a great height in mens hearts when they are so active to find matter against their neighbours Love would rather (q) Qui bene vult vitam peragere neque videre multa neque audire studear Just Martyr De vita Christ ad Zenam Ep. Luke 11.53 not seen or hear of others failings or if it doth and must busieth it self in healing and reforming them to it's power 2. They also are Guilty and more guilty of evil speaking than the former who endeavour to bring others into sin rather than they will want matter against them Thus the malicious Pharisees did their utmost to cause Christ himself had it been possible to offend urging him vehemently and provoking him to speak of many things seeking to catch something out of his mouth that they
For it is a People of no understanding therefore he that made them will not have mercy on them and he that formed them will shew them no favour IN this and the precedent verse we have a dreadful denunciation of judgment upon either the oppressors and Enemies of God's People or upon obstinate and incorrigible sinners among God's People together with the reason of that denunciation or cause of that judgment threatned 1. The judgment denounced is 1. Great desolation as to their outward state verse 10. and former part of the 11. v. 2. Utter destruction final ruine v. 11. He that made them will not have mercy on them James 2.13 It is the highest severity where no Saviour is to be found where judgment is executed without mercy And this is amplified by the consideration 1. Partly of the Inflicter of the judgment it is God himself He that made them They were not to fall into the hands merely of men like themselves their fellow Creatures but into the hands of the living God Heb. 10.13 2. Partly of kindness formerly received from him He that made them He that formed them i. e. He that created them gave them their being if we understand it of the Enemies of God's People or he that not only made them as his Creatures but formed them to be his Servants formed them into a state and into a Church if we understand the words as spoken of God's People themselves and so had given them their being not only a natural one but a civil and Ecclesiastical one he that had formerly done so much for them vouchsafed them such choice mercies yet now would renounce all kindness to them have no mercy on them shew them no favour II. The cause of the judgment to be inflicted it is a People of no understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not a People of Vnderstanding as much as to say It is not a people of any understanding or as we read it It is a people of no understanding It is a sottish ignorant people such as take no notice of any thing know not God observe not his works understand not their duty Other sins no doubt they were chargeable with but the Lord takes notice especially of their ignorance and it is for that they are here threatned Hence we take notice that Obs 1. Ignorance of God his truths or ways is no security against his judgments Jer. 10.25 Pour out thy fury upon the Heathen that know thee not c. Obs 2. The knowledge of the will and ways of God is necessary for them that expect to find favour with God They that desire God would save them must labour to know him That some knowledge of the will of God is needful to all those that expect to be saved for we set aside the case of Infants I suppose is clear in it self But when you hear this Doctrine you may be ready to ask What is that knowledge which they who would be saved should seek after And when that is answered you may again enquire What means you are to use for the obtaining of it And so the case to be spoken to is this What Spiritual knowledge or knowledge of the things of God for other knowledge at present we take no notice of however commendable in it self or secondarily useful to higher ends they ought to seek for who desire to be saved and how such knowledge may be attained Of this Case Case there be two parts I shall speak distinctly to each and so first shew what is that knowledge we are to seek after and then give directions for the attaining of it I. What knowledge they are to labour after who expect to be saved In answer to which I must promise something by way of distinction something by way of Concession and then add other things by way of proposition for the fuller determining the case in hand Distinct 1. We must distinguish between that knowledge which is simply and absolutely necessary to the Salvation of all men so that no man can be saved without it but whosoever falls short of it must certainly perish for lack of it such knowledge the want of which is always actually damning and that even in them that have not the means of obtaining it as Heathens who have no revealed light for in them it is the occasion of their perishing as a man 's not knowing the only Medicine in the World that could cure him when sick would be the occasion of his death and so would be his undoing though not his fault 2. And that knowledge which though it be not simply necessary to Salvation necessitate medii yet is Secondarily necessary to be in those that would be Saved or necessary in some respects and upon some suppositions as 1. On the account of the circumstances wherein men are and the capacity they are in for the gaining of knowledge whereby they are brought under the obligation of a command to labour after it and so they have the necessity of Duty to seek that knowledge though that knowledge it self have not the necessity of a Mean 2. Necessary though not absolutely to the very Esse or Being of a Christian and his Salvation yet to his bene esse his well being as a Christian his better and more comfortable management of the affairs of his Salvation The want of this knowledge if it be not alwaies actually damning as when God giveth men repentance yet proceeding in those that are in condition to obtain it not from want of means or capacity but from gross negligence or contempt of the truth it must needs be in it self damnable 2. By way of Concession It is a difficult thing to determine just how much knowledge is absolutely necessary to Salvation to define the Minimum quod sic so to speak of Divine knowledge so as to say that whoever falls one degree short of it cannot be saved That there be certain prime fundamental Doctrines of Religion which are so necessary to Salvation that men cannot in an ordinary way be saved without the knowledge of them is I think confessed by the generality of those that pretend to Christian Religion or to any hopes of Salvation But which in particular those fundamentals are and how many is not alike clear A controversie it is which I shall not need to touch upon not only as being a tender point but as not being concerned in my present design as will further appear in the following Propositions It will little avail us in our present circumstances amidst such plentiful means of knowledge and so much truth as is revealed to us to know just how much knowledge is absolutely needful to Salvation as suppose how much would have been sufficient for the Salvation of a believing Jew before our Saviour's coming in the flesh or what knowledge might be sufficient for the Salvation of and consistent with truth of Grace in some poor Christian in the darker corners of the
your selves not that every professor of the Gospel is to be a publick Preacher of the Gospel Private persons are not to invade an office to which God never called them but yet private Christians may be a kind of private teachers they may read the Scriptures in their houses who yet may not take upon them to explain it in the publick they may catechize and as Abraham Gen. 18.19 teach their Children and their housholds to know the way of the Lord who yet are not to instruct congregations they may exhort one another and admonish one another and teach one another in Godly discourse and conference communicating each others experiences and solving each others doubts who yet are not to usurp a work into their hands for which Christ hath appointed a particular Office in his Church 9. Be sure to practice what you know and live up to what you have learned Doing duty is the way to gain knowledg Ordinarily the more holy you are the more really wise you are or are like to be The better your hearts are the clearer your heads will be as to the knowledg of those Spiritual things you are most concerned to know You will most easily learn to know what you love most to do Though the receiving the truths of God be the immediate office of the understanding yet the affections where they are right Cupiditas hostis intelliâ—â—â—ae will help the understanding in its work The purifying of the heart will rid it of those lusts which are wont to steam and vapour up into the head and darken the eyes oâ— the mind and hinder it from a right receiving of Spiritual truths Where sanctification is promoted in heart and life knowledg will certainly be increased too They that exercise themselves unto Godlyness and thereby shew their love to God's Law shall not want for the knowledg of it They that love his wayes shall not want for a guide The secret of the Lord is with them that fear him and he will teach them his covenant Psal 25.9 If any Man do his will he shall know of the doctrine whether it be of God c. John 1.17 Vse 1. This doctrine informs us 1. How miserable they are that are without knowlede poor ignorant blind sinners that know nothing of God and Christ and the mysteries of the Gospel and the way of duty but especially they that enjoy the means of knowledg and are in a capacity of obtaining it Woe be to them that are ignorant in an Age of knowledg blind in a land of light see so little even in a valley of vision that are ignorant in England ignorant in London that are ignorant because they will be ignorant are in the dark because they love darkness We may even wonder at many what shift they make to maintain their ignorance when so much knowledg is abroad but that they draw the curtains and close their eyes and wink away the light and instead of looking for saving knowledg they hope to be excused by their ignorance What though such as are under an invincible ignorance of revealed truths may not be damned for not believing what they have not heard or for not doing what they have not known they are miserable enough in not knowing what might save them as well as in their not practising the little they do know which though it be not sufficient to make them happy yet is sufficient to make them inexcusable And what is this to those that are so deeply ignorant under the means of knowledge who is there among us but might come to know so much as is needful to his Salvation who is there but might hear good Ministers or hath some good Relations or might converse with some good people or read some good book Who is there but hath or may have a Bible and a Catechism and so long as Men have the Bible in their hands they can never be excused if they perish in their ignorance So long as Christ is the Prophet of his Church and promiseth his Spirit to them that ask him and offereth so freely to instruct them the case of those that are among and converse with God's people and yet remain ignorant must needs be desperate Is it so great a matter to hear the word to read the Scriptures and to pray to God for an understanding of them who will pity a man that perisheth for thirst and yet sits by a fountain or that starves for hunger and yet may come every day to a full granary 2. How foolish are they that cry down knowledg and consequently cry up ignorance Make that the mother of devotion which is indeed the Parent of irreligion as if they were like to do most who know least as if they were the best servants who were least acquainted with their Master's will or might be wise to Salvation and yet ignorant of the truth Others there are too who under the name of Head-knowledg do upon the matter cry down all knowledg at least vvhich themselves have not reached and care not for seeking after Because some men have only a notional knowledg floating in their heads these persons are ready to condemn all knowledg under that notion They have got a fine word by the end and are resolved to make much of it A form of speech they have taken up as a way of excusing their own sloth and ignorance by declaiming against those that are better taught Heart-knowledg without Head-knowledg is nonsence in divinity as well as reason it is but fire without light and so at the best but that which the Apostle ascribes to the Jews Rom. 10.2 A zeal of God but not according to knowledg 3. How wicked are they how great is their sin that keep others from knowledg Some there be that would perswade men from labouring after it tell them private persons need not be so knowing they may be saved with less learning and less teaching a little knowledg will carry them to Heaven if they do but live honestly and do their duty And is it possible for a man to live honestly without knowledg or do his duty without understanding his duty I add to believe as he should without knowing what to believe can you be religious by instinct or do the will of God by guess though you never inquire after it why do they not as well tell men that they may be rich enough if they do but keep to their shops and sell their goods though they do not understand their trade or that they may maintain their health if they do but eat and drink though they cannot distinguish between meat and poyson others there be who if they cannot perswade men against knowledg vvill do their best to hinder them from the means of obtaining it Such are the Popish Clergy that keep the people from reading the Scriptures vvould have God's revealed will kept secret or known to none but themselves who never intend to do it at least no more of
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
them from their Children shewing to the Generation to come the praises of the Lord and his strength and his wonderful work that he hath done Deut. 4 9. 6.7 5. For he established a Testimony in Jacob and appointed a Law in Israel which he commanded our Fathers that they should make them known to their children 6. That the Generation to come might know them even the children which should be born who should arise and declare them to their children 7. That they might set their hope in God and not forget the works of God Thus Hezekiah upon his recovery from death Isa 38.19 The living the living he shall praise thee as I do this day the Father to the Children shall make known thy truth They that survive they alone can and each of them should praise the Lord this being the principal end to which men should live and for which they should desire life Psal 80.18 The Father to the Children shall make known thy truth i. e. they shall transmit the memory of thy faithfulness in the performance of thy promises to Posterity Psal 145.4 3. Arguments 1. The Souls of Children as well as their Bodies are committed to the care and trust of Parents by the Lord to whom they must give a strict account 'T is a grand mistake to think that the care of Souls belongs only to Ministers True indeed it eminently belongs to our Spiritual Pastors Ezek. 3.18 19. If they warn not the wicked from his wicked way to save his life the same wicked man shall dye in his iniquity but his blood will God require at the negligent Pastor's hand Omnia quae deliquerint filii à parentibus requirentur qui non erudierint filios suos Orig. And no less doth God bespeak Parents in the same language that we find 1 Kings 20.39 Keep this man this child if by any means he be missing then shall thy life be for his life If he be lost and miscarry through thy neglect thy life thy Soul shall go for his As therefore Parents dread the guilt of Soul murther of their children they ought to be careful of their pious Education Psal 51.5 2. The state of poor childrens Souls calls aloud on Parents for the discharge of this duty Alas poor Creatures conceiv'd in sin brought forth in iniquity those whom we fondly miscall Innocent Babes come into the World with an Indictment on their Foreheads with ropes about their necks full of guilt full of filth bloody loathsom Creatures Gen. 8.21 Job 14.4 Prov. 22.15 Eph. 2.3 Children of wrath nothing in them by nature that is good Rom. 7.18 An averseness from all good Psal 58.3 Eph. 4.18 A proneness to all evil These young Lyons prone to cruelty they are Serpents in the very Egg and Cockatrices in the very shell Isa 59.5 And whence comes all this guilt and filth but from the hole of the Pit out of which they are digid from that unhappy Rock out of which they are hewn their unhappy Parents Job 14.1 4. 15.14 Isa 51.5 sinful Parents having utterly lost God's Image like Adam beget children in their own Gen. 5.3 Nay Abraham himself though a circumcised Saint as a Natural Father begets an uncircumcised Isaac The Vine they spring from is a Vine of Sodom and therefore the Children are the Grapes of Gomorrah Bloody Parents are we to our Children Exod. 21.19 how much then doth it concern Parents even in common Justice to endeavour to cure those wounds that they themselves have given and to preserve their Little Ones from perishing by that Leprosie infection poyson which they by Nature conveigh into them And here what Topicks do not offer themselves to convince the judgments of Rational Parents 1. There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a natural love and affection in Parents to their Children Nature gives bowels of pity to them that are in misery specially to children Isa 49.15 Psal 103.13 Will Parents then prove unnatural nay worse than beasts for even the Sea-monsters draw out their breasts and give suck to their young ones Lam. 4.3 Charity edifies saith the Apostle 1 Cor. 8.1 1 Cor. 8.1 David's and Bathsheba's tender love to their Solomon put them upon careful instructing of him wherein they shewed their love to his Soul as well as his Body 2. Parents either do or should principally aim at the Spiritual and Eternal good of their poor Children And what more profitable and effectual way to promote this than pious instruction and education The Earth often proves according to the seeds cast into it The Vessel usually retains a smack and tincture of that with which it was first season'd What Blessings might Parents prove to their Children What excellent things might be effected by them if they did but take the advantage of their tender years and then resolvedly set themselves to bring them in to God 3. Parentt cannot but love themselves their own peace their own comforts their own delights and what more probable means to advance these than the pious education of their children which fully appears by this Dilemma either their conscientious endeavours prove successful or not 1. If not If after all care pains prayer faithfulness the Crop should not answer the Seed why this may relieve and support Liberavit animam suam that it is not through the Parents default The Child dyes but not by the Father's hand He hath discharg'd his duty and thereby in the sight of God deliver'd his own Soul from guilt though he could not deliver his Child's Soul from ruine Where God sees such a willing mind backt with sincere utmost constant endeavours 2 Cor. 8.12 God accepts the faithful Parent according to that he hath and not according to that he hath not But 2. If the Lord please to smile on endeavours into what a transport and extasie of joy will it raise the serious Parent to see the corruption of his Child's Nature heal'd to see saving grace wrought in his heart If such a sight be so pleasing to Spiritual Fathers to Paul 1 Thess 2.10 to John John 3. Ep. v 4. how ravishing must it needs be to Natural Parents Prov. 10.1 and 23 24 25. But especially when this is wrought by their own means 4. When this grace is wrought in the hearts of children and that especially by their Parents this cannot but inflame the hearts of children with dearest love of and ingage them to the highest duty to their Parents they must of necessity be far more loving and dutiful than otherwise they could or would be A wise Son maketh a glad Father But how Prov. 15.20 viz. by a dutiful and respectful carriage 5. By this means Parents shall do unspeakable good to their Families and Posterity Hereby even many Ages after they are dead like Abel Deut. 4.9 they shall yet speak and Posterity hearing the voice of their Ancestors coming as it were from the dead they will be more
Sure I am they that have not learned their duty to God will never rightly perform their duty to men I heartily wish that proud saucy debaucht behaviour and lame quarrels be not too sad proofs of this unhappy Truth I have done with the fourth I now proceed to the fifth and last Enquiry viz. How the whole affair may be so prudently piously Scripturally managed as that it may become most Vniversally profitable And here I shall first address my self to my Superiours and then close all with directions to Inferiours 1. Then for Superiours and among these Oeconomical ones 1. Let Parents begin betimes with their children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as soon as ever they find them to have any use of Reason as soon as ever their understandings begin to bud and blossom The discreet Gardiner begins to graff as soon as ever the Sap begins to arise and the Stock to swell In the Old Law we find more Lambs Kids young Turtles First-fruits and green Corn required than other Elder Sacrifices Levit. 2.14 Sow thy Seed in the Morn Eccl. 11.9 Begin I say betimes the sooner the better according to that of the Prophet Isa 28.9 To whom shall I teach knowledg and whom shall I make to understand Doctrine Them that are weaned from the milk and drawn from the Breasts Old men nay indeed and too many young men think themselves too wise as well as too old to learn Indeed Childhood and Youth are the fittest times to learn in Vdum molle lutum eâ—z nunc nunc prâ—pirandâ—s aâ—riâ—ingendus sine sinc rota 'T is bâ—st drawing a fair Picture on a Rasa Tabula The most legible Characters are best written on the whitest Paper before it be soild and slur'd The Twig whilest young is most easily twisted The Ground best sown when soft and mollified Hence that of the Royal Preacher Eccl. 72.7 Remember thy Creator in the days of thy Youth Little ones have not as yet imbibed such false Principles and Nations nor are they drencht with such evil habits as Elder ones are too too frequently died with He hath a very difficult Province whose task it is to wash out the spots of a Leopard or to whiten an Aethiopian And little less work hath he that undertakes to teach the Truth to one that hath been brought up in and is now as it were Naturalized to Err For those false notions must first be wholly rooted up before Truth can profitably be implanted Such must be untaught much before they can well be taught though but a little 2. Labour as much as in you lies to entertain their tender attention with such â—ruths as mostly affect their senses and fancies and are most easily conveigh'd to their little understandings To wit 1. Such Truths the sparks whereof are most alive in their corrupt nature v.g. To know God that made the whole World and them in particular That this God is to be worshipped That their Parents are to be hâ—noured That no lye is to be told That they must love others as themselves That they must certainly dye and after Death be judged to an Eternal state Begin to season them with the sence of God's Majesty and Mercy 2. Deal as much in Similitudes and plain and easie Resemblances as you can taking your Rise from the Creatures they see and hear always greatly respecting their weak capacity Are you sitting in your Houses you may thus bespeak them Oh my dear Child is this an handsom dwelling this house made with Stones and Timber O how much desirable is that House above with God that House not made with hands but eternal in the Heavens When they awake out of sleep mind them of their Duty Psal 139. Eph. 5.14 of giving their first thoughts to God and of awaking out of sin unto righteousness and of their awaking the last day out of the Grave by the sound of the Trumpet 1 Thess 4.16 Do they see the light of the day shining into their eyes Ask them Is it indeâ—d a pleasant thing to behold the Sun O how excellent then is God's goodness in causing the Sun of Righteousness to arise upon us with healing in his wings Mal 4.2 Are you putting on their cloaths O my Child think on sin which was the cause of your Soul's nakedness and of your Bodies need of apparel Be not proud of your cloaths which are given to hide your shame Never rest satisfied till your Soul be arrayed with the Robes of Christ's Righteousness When at the fire tell them of that Lake of fire and brimstone that burneth for ever into which all those that live and dye in sin shall be cast At Table how easie is it how profitable how delightful will it be out of every Creature there to extract spiritual food for our Souls The Bread minds them of the Bread of Eternal Life their hunger of hungring after Christ's Righteousness By a Rivers side how easie is it to mind them of the Water of Life and of those Rivers of pleasure at God's right hand for evermore Thus may you Psal 16.11 Hos 12.10 Assimilavi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properte â—â—enim multis rebus Deum compararunt Patri Pastori amâ—eâ— leâ—niâ— Pool's Synops without the least taedium or disgust teach those little Bees to such spiritual Honey out of every Flower By these similitudes as by so many golden Links you may draw Truths into their heads and memories Thus it pleased the Lord to teach his people of old by using Similitudes Isa 5.1 Ezek. 16.3 Hos 1.2 Thus the Great Bishop of our Souls taught his Disciples by Parables Mat. 13.38 3. Teach them the most useful delightful affectionate stories you can find in the Word of God v.gr. The Creation of Man Man's Fall The Deluge Isaac Sacrificed Lot and Sodom Joseph The Golden Calf David and Goliah Three Children in the Fiery Furnace Daniel in the Lyons Den. Jonah in the Whales Belly The Children devour'd by Bears 4. Betimes acquaint them with the practice of Religious Duties Read the Word Pray give Thanks sing Psalms in their presence 'T is conceived by the Learned that the little Children learnt to sing Hosanna to the praise of Christ by hearing their Parents sing the 118th Psalm out of which that Hosanna is taken 5. Endeavour to restrain them from all evil and to breed in them a Conscience of sin even from the very breast No playing no idle and vain chat on the Lord's Day Exod. 20.10 Ezek. 4.14 Ezekiel from his youth and infancy had not eaten any thing forbidden in the Law Made Conscience of meals when the Appetite was most unruly One fault amended by a Child out of Conscience that it is a sin is worth amending an hundred out of fear of the Rod or hope of reward only 6. Bring them to the publick Ordinances as soon as they can come to be there and kept there without the disturbance of the Church Exod. 20.9 10. The
then follows song and praise This streams from the sense of divine love and love is the fountain of thankfulness and of all spritely and vigorous services that prayer that does not end in chearful obedience is called by Cyprian â—e Orat. p. â—7 oratio sterilis and preces nudae barren and unfruitful naked and without ornament and so we may glance upon the expression of holy James the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5.16 a working prayer within will be working without and demonstrate the labour of love 2. Obs The principal subject-matter of prayer the mark the white that the arrow of prayer is shot at the scope it aims at there 's usually some special sin unconquer'd some untamed corruption some defect some pressing strait that drives the soul to prayer and is the main burden of the spirit take notice how such a sin withers or such a grace flourishes or such a need supplied upon the opening our hearts in prayer Watch unto prayer Eph. 6.18 watch to perform it and then to expound the voice of the divine oracle and to know that ye are successful Cry to thy soul by vvay of holy soliloquy Watchman Isa 21.11 what of the night 3. Obs Ensuing providences Set a vigilant eye upon succeeding passages examine them as they pass before thee set a wakeful centinel at the posts of vvisdom His name is near his wondrous works declare His name of truth Psal 75 1. his glorious title of hearing prayers When prayer is gone up by the help of the spirit mark hovv all things work together for good Rom. 8.28 v. 27. Isa 58.9 11. and note the connexion there the working of things together follows the intercession of the Spirit for all Saints God is pleased often to speak so clearly by his vvorks as if he said here I am I will guide thee continually and thou shalt be like a watered garden whose waters fail not Secret promises animate prayer and open providences expound it Isa 45 4 11 19. Cyrus was promised to come against Babylon for the Churches sake But Israel must ask it of God and they had a vvord for it that they should not seek his face in vain Psal 107.19 20. and then follows Babylon's fall in the succeeding chapters When we cry unto the Lord in trouble he sends his vvord of command and heals us There 's a set time of mercy a time of life when Abraham had prayed for a son the Lord told him Gen. 15.2 18.10.14 Esth 4.16 6.1 Psal 3.4.5 Eliezer Gen. 24.15 at the time appointed I 'le return In a great extremity after the solemn fast of three days by the Jews in Shushan and the Queen in her Palace on the fourth day at night the King could not sleep and must hear the Chronicles of Persia read and then follows Haman's ruine Prayer has a strange vertue to give quiet sleep sometimes to a David and sometimes a waking pillow for the good of the Church When Jacob had done wrestling and the Angel gone at the springing of the morning then the good man saw the Angel of God's presence in the face of Esau Sometimes providence is not so quick Rev 6.11 the Martyr's prayer as to compleat answer is deferred for a season but long white robes are given to every one a triumphant frame of spirit and told they should wait but a little season till divine justice should work out the issue of prayer the thunder upon God's enemies comes out of the temple the judgments roar out of Zion Rev. 11.19 Joel 3.16 the place of divine audience but the means and methods and times of God's working are various such as we little forethink Submit all to his infinite wisdom prescribe not but observe the Embroidery of Providence its difficult to spell its characters sometimes but 't is rare employment (d) Isa 64.5 Psal 111 2â— Eccl. 3.11 2 Sam. 23.4 His vvorks are searcht into by such as delight in his providences for all things are beautiful in his season 4. Mark thy following communion vvith God Inward answers make the soul veget and lively like plants after the shining of the Sun upon rain lift up their heads and shoot forth their flowers A Saint in favour does all with delight Isa 61.3 Answer of prayer is like oil to the spirits and beauty for ashes The sackcloth of mournful fasting is turned to a wedding garment He grows more free and yet humbly familiar vvith heaven This is one I vvould wish you to pick acquaintance vvith that can come and have what (h) Joh. 16 23. Gen. 20.7 he vvill at Court. As the Lord once told a King by night that Abraham was a Prophet and vvould pray for him he vvas acquainted vvith the King of heaven O blessed person I hope there 's many such among you vvhose life is a continued prayer Psal 109.4 As David that gave himself to prayer Heb. But I prayer he 's all over prayer prays at rising prays at lying down prays as he walks he 's always ready for prayer like a prime favourit at Court that has the golden key to the privy stairs and can vvake his Prince by night Christians there are such whatever the besotted profane world dreams vvho are ready for spiritual ascents at all seasons besides the frequency of set communions His wings never vveary his willing spirit is flying continually and makes God the rock of his dwelling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into which he may upon all assaults have holy retirements Psal 71.3 But so much for the main Question with its branches There be many particular queries of some weight that may attend the princ pal subject and such I shall briefly reply to as Qu 1. What 's the proper time for secret prayer Ans Various providences different temperaments and frames of spirit motions from heaven opportunities dictate variously Some find it best at even others in the night when all is silent others at morning when the spirits are freshest I think with respect to others that conscientious prudence must guide in such cases when others are retired and the spirit in the best frame for communion Qu. 2. How often should we pray in secret Ans If we consult Scripture-president we find David at prayer in the morning our blessed Lord early before day in the morning Psal 5.3 Mark 1.35 Chrys in Psal 5. p. 542 Etim Mat. 14 23. Gen. 24.63 Psal 55.17 Dâ—n 6 10. Psal 119.164 Chrysostom advises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. wash thy soul before thy body for as the face and hands are cleansed by water so is the soul by prayer At another time our Lord went to secret prayer in the even and Isaac went to prayer in the eventide David and Daniel pray'd three times a day and once 't is mentioned that David said seven times a day will I praise thee that is very often Such cases may happen that
many dare not do that the image of God being present which they will do God himself being present hearing seeing and observing exactly all that they do The all seeing eye of God is a good Motto I would this were written upon our Doors Counters Counting Houses Studies over our Tables I shall conclude this with an excellent one of Epictetus his sayings When you are at home and have shut the doors and are in the dark remember you never say you are alone but God is within and he needs no Candle to see what you are doing Secondly both Masters and Servants must have an eye to the glory of their great Master in Heaven There is not an action in our whole lives but we should either habitually or actually respect God's glory in it and it is but reasonable that he of whom all things are and by whom all things are preserved and from whom are all our hopes of good here and hereafter should have all Glory for ever and ever Actions loose their excellency when they have not a right end and to make any thing our end below God Hierocles is little less than idolatry It was excellent advice given more then once by that brave Moralist Refer all things to God make him your center your end I shall conclude with another of that noble Emperour Marcus Aurelius Antoninus sayings Remember always in all things thy Relation to God for without respect to him thou wilt never perform any action aright while thou livest Thirdly both Masters and Servants must have an eye to the command of their great Master in Heaven Psal 119.6 Ask David how you shall escape a state and act of shame and he will tell you by having respect unto all God's commands If men would never command any thing but what they have warrant for from the Word of God commands would then be just and obedience easie then the poor Servant would never be put upon that sad Dilemma whether he should obey his earthly or heavenly Master Acts 5.29 The Pythagoreans were not at all out in that Doctrine of theirs That man is under an Oath of Allegiance to God to be obedient to his Laws and never willingly to transgress them If the Master consult God's commands then he will forbear threatning and not make his Servants to serve with rigor and be faithful meek putting on bowels and pity warning instucting and correcting like a Christian in love to them and obedience to God If the Servant had still an eye to their great Master's commands how singly uprightly diligently and chearfully would they obey To the Law to the testimony and peace will be to them that walk according to this Rule and the whole Israel of God Both Masters and Servants Enchiridion yea all men in all things should still be of Epictetus his mind and still use his Petition Lead me O God whither thou pleasest I will follow thee chearfully and if I be something unwilling yet notwithstanding I am resolved to look to thy command and obey it Let God's Word be our Counsellor and we can't do an unjust and imprudent act Fourthly Both Masters and Servants must have an eye to the assistance of their great Master in Heaven Our heavenly Master is so humble and kind that he never bids any Servant do any work but he is willing to put his own hand to it and to say the truth of it the best Servant of all is so weak and foolish that he is not able to manage the least piece of work his Master sets him about except himself be at one end of it and do the most of it nay I had almost said do all of it himself And if God stand by direct and assist how wisely John 15.4 gently and piously will Masters do their part and how patiently diligently and readily will Servants do theirs then the Masters will not threaten nor the Servants groan or complain But I may have occasion to speak something of this nature elsewhere Fifthly Both Masters and Servants must have an eye to the soveraignty power and justice of their great Master He is higher than the highest he hath us in his hand as the Clay is in the hand of the Potter and none of his ways are unequal he will do righteously when men do not and the day is coming when Masters and Servants King and Subjects must stand upon even ground before him and he will do unto every one according to their works O that Masters would remember that God is infinitely more above them than they are above the poorest Servant Were this well weighed how soon would the heat of some Masters be cooled their storms be calmed and their fury turned into meekness Remember man God can easily without doing any injury at all make thee and thy Servant change places O that Servants could still remember that they have a greater and a better Master that must be pleased whosoever is displeased the deep sense of God's soveraignty would quickly make the proudest heart stoop this this would pull down the stout insolent rebellious spirit of a wicked Servant and make him judge obedience far more tolerable then flames and if any thing of injury be done him by his Master the thoughts of God's justice and righting will quiet his mind I come now to the third thing proposed which vvas to shew you What is the Master's duty and to exhort him to it And this I shall do by giving him 1. Some cautionary Directions 2. Positive Directions First I shall give you some cautionary Directions First Let Masters take heed of being servants to sin and Satan and rebels to God A bad man is not like to be a good Master With what face can any man expect others should obey him whose commands are usually unreasonable whilst he disobeyeth God whose commands are always good and equal How can a drunken prayerless swearing wretch look for better service than he gives to his Master By sin man at first forfeited that Soveraignty that he had over the creatures and by a constant habit of sin especially gross sins which the light of Nature doth condemn a man prostitutes his reason debaseth his authority and looseth that majesty which else he is invested with How can a drunken Master rebuke or punish his servant for tipling Is an intemperate Sensualist a fit person to censure gluttony Can an unclean person condemn wantonness Is it likely that the Servant should be faithful who seeth his Master cheat and lye every day If the Master be a profuse Gamester and given to his pleasure is it like that his Servant should be frugal and diligent Are not lying and swearing and cursing and wickedness as soon learned of a Master as a Trade And is it worth the while for a man to give twenty fourty a hundred pound to teach his child to serve the Devil and a short cut to hell and a sure way to ruin and misery of body
the fruit of it which was great joy v. 3. And then 6. here is their perseverance and how that is effected they were kept by the power of God to Salvation v. 5. No doubt but holiness is loseable the Angels lost theirs and we lost ours and the Saints at this day would quickly lose theirs totally and finally if they were left to a stock of grace received to trade for another world to grace received there must be grace supplyed the grounds of perseverance are without us viz. the promise of the Father the purchase and intercession of the Lord Jesus the power and supply of the blessed Spirit a Doctrine full of comfort but for certain as full of grace and humility too indeed if the comfort were not sanctifying it were not found So that here we may see the Doctrine of the glorious Trinity and every person in his work according to the most wise and divine Oeconomy and propriety in working towards fallen men quite dead in sin and dead in law and that irrecoverably as to themselves or any created power in heaven on their behalf here is I say the Father electing to life and glory here is Jesus Christ dying and rising here is the blessed Spirit sanctifying here the three Graces Faith Hope and Love inseparably accompanyed with obedience cherished with joy and comforts and crowned with perseverance by the power of God all arising from the Soveraignty of God's will and his rich abundant mercy to the praise of the riches of his glorious grace that they that glory should glory in the Lord. Pelagius was the first that set up nature for which the Church of God abhorred him saith Austin and the Fathers call it virus illud Pelagianum the most learned Vsher called it detestandam illam haeresin that pestered the Church of Christ olim bodie saith that holy man in his Hist Pel. But to proceed these strangers notwithstanding their holiness were undeâ— manifold temptations v. 6 7. persecutions in a tumultuary way were raised against them by the unbelieving Jews who were egged thereto by the Priests Priests who did stir up the people against them there was no Imperial Edict at this time against the Christians Nero was the first he was dedicator damnationis nostrae I need not quote Tertullian every Lad of the upper form may know this out of Suetonius and Tacitus God kept the Gospel in the first publishing of it free from any disturbance by the civil powers about 34 years that Claudius banished John into Patmos and that then he had the revelation is a mere figment of the learned Grotius and his Annotations built upon it have neither sap nor sense Under these persecutions their Faith did not only continue but shine and their love was evident and their comforts were so far from abating that they did rejoyce with joy unspeakable and glorious But you will say what is this to the question I answer here are two directions how a Christian may get that Faith whereby he may live comfortably as well as die safely 1. Be clothed with humility 1 Pet. 5.5 ascribe all thy gifts and graces thy profiting under afflictions ordinances thy peace and comfort wholly to the grace of God by Jesus Christ through the Spirit of holiness If there be any way in the world to get special Faith and to live comfortably it is this to live humbly the evangelically humble soul is the serene chearful soul heart-pride doth not only deprive believers of comfort but brings vexations disappointments and disgusts which are a torment to pride where ever it is 't is a sin that is very incident very pleasing to us very displeasing to God and very disquieting 't is an easie thing to preach and hear and discourse humility but believe it it is not so easie to live it a man's soul is never so fit to receive the shines of Gods love as when he is nothing in himself be sure to crush the sprawlings and motions of this cursed pride see God in all bless him for all see the Lord Jesus the purchaser of all and the blessed Spirit the Sanctifier of all study this well and live that Text in Rom. 11. last God is Principium efficiens finis of him through him and for him are all things give him the glory reduce this to practice this is every day practicable and were it practised would make every day comfortable envyings and provokings arise from vain-glory Gal. 5. last Inde nata sunt schismata quippe Hierome cum dicunt homines nos justificamus impius nos sanctificamus immundos we would be some-bodies away with these thoughts let God have the glory and thou wilt have the comfort in this way God will give Faith special and that is the Faith that brings comfort 2. The way to comfort is to do as these believers in my Text did they did choose rather to forego their earthly comforts than their consciences made choice of affliction rather than iniquity esteemed the reproaches of Christ rather than their safety prisons are not so terrible as they are imagined the best men have rejoyced in the honour of suffering they suffered joyfully the spoiling of their goods all patience and long-suffering with joyfulness Col. 1.11 Scripture-History primitive and modern abound with instances of all Sexes Ages Conditions in this particular The noble Galeacius had that joy in Christ at Geneva beyond all the Marquisates in Italy or the whole world In suffering comes assurance and that is comfort You will say we are not called to suffering and I say the God of peace give us truth and peace always but then if you would live comfortably live in religious honesty chuse poverty before knavery an honest meanness before secretly sinning gains Conscience is the best friend next to Jesus Christ Our rejoycing is this not that we are Preachers so was Demas nor an Apostle so was Judas but the testimony of our conscience that not in fleshly wisdom but in godly sincerity through the grace of God we have had our conversation in the world 2 Cor. 1.12 Light i. e. comfort is sown for the righteous and joyful gladness for the upright Psal 97.11 Now I come to my Text. The words contain the essence of Christianity or godliness The constituent parts of it are Faith and Love the necessary consequences are obedience evangelical and joy unspeakable Faith in Jesus is the great command of the Gospel Joh. 1.5 last 'T is the work of God Joh. 6.29 this is that work Love is the great command of the Law Matth. 22.36 Thou shall love the Lord thy God with all thy soul Faith acts upon Jesus and sets Love on work Love desires after him and delights in him and sets obedience on work divine comfort flows in proportionably In this is the formal nature of Christianity and what ever is not this in truth is but nature The revelation left in nature tells us that there is a God that he is