he had made and rested on the seventh day from all his work which he had made and God blessed the seventh day and sanctified it because that in it he had rested from all his work which God created and made This some learned Divines suppose to have been by way of Anticipation only to be a Sabbath in Deck as it were until the Church should have need of it Others as eminent and learned as they do assert it to have been by way of institution a notion of a far more easie understanding than the former and more useful This Sabbath rested it seems sometimes in silence Save only that we may possibly spell it out in some imperfect Characters in their offerings and sacrifices before ever the Law was given which were originally proper Sabbath work until at length we may read of it in words at length Exod. 16.22 23. and Moses spake to the people this is that which the Lord hath said to morrow is the rest of the holy Sabbath And this some conceive to be a second and renewed Institution but with little probability Moses rather speaks of it as a thing notoriously known to the Israelites in the Wilderness it being of a more antient Original than the Miracle of the Manna yet it may serve as a testimony unto the Sabbath and of use unto our purpose From thence therefore we must step on as far as Mount Sinai for a new institution and there we may find it standing in the midst of the 10 Moral precepts the fourth whereof it makes in number Remember that thou keep holy the Sabbath day c. Exod. 20.8 9 10 11. Then was that command which before was given by word of mouth and continued by tradition now written in words at length engraven in stone by the immediate finger of God and there it stands during all the time of Moses and the Prophets on its own basis until the Messiah came who put upon it his own Sanction Mat. 5.17 to the end And under that Sanction did the seventh day Sabbath continue until upon the Resurrection of the Lord Jesus Christ that sun of Righteousness and by his Command to his Apostles Acts 1.2 the Sabbath was translated to the First day of the week and that continued by Apostolical practice and by the practice of succeeding ages of the Evangelical Church the Gospel Sabbath or Lords Day even to this present generation Such I say hath been the care and love of God to his Church to this day Lam. 2.6 that it never was without a Sabbath unless it were when the want of a Sabbath was the Punishment of sinful neglect and obstinate violation of the Sabbath And this care God used upon a twofold account 1. Upon the account of his own Soveraignty Sc. that by reserving one day in seven for his own immediate worship he might be actually acknowledged as the great Soveraign Lord of our selves and of our time The Sabbath is as the first fruits among the Jews whereby we do not only intitle God to the whole harvest but whereby the whole lump and mass is sanctified to us 2. A Second Account is Gods pity and compassion to his Creatures Eccles 3.11 God saw the heart of man since the Fall so fixed to the world and immersed in the Pleasures and Profits thereof that had he left man to himself he would not have spared for Divine worship one day in seven weeks not possibly in seven months or in the whole year but he would have even drudg'd himself and the irrational Creature to death in the pursuit of worldly fruitions And therefore God hath injoined him the severe observation of one day in seven that he might lay upon him the necessity of minding and seeking the things of eternity and whilest the rational creature did enjoy a spiritual rest for the soul the irrational creature might have natural rest for self-preservation Thanks be to God for his unspeakable gift 2. Observe Rule or N teâ— this day God was pleased to honour with the title of a Sabbath as both here and in the fourth Commandment which signifies rest because on this day both God the Father and God the Son respectively Gen. 2.2 did rest from their own proper work and by their precept and pattern command it and commend it for a stated rest to the Church of God for ever What the reason therefore is why some learned men of our generation should be so exceedingly offended at that name Sabbath that they cannot so much as hear it with patience is to me a wonder even to astonishment And while they are so much offended at the name the vulgar sort of Christians are thereby I am afraid as much offended at the thing As to the first of these I have heard some say they like it not because it is Jewish but to that we reply 1. Not the Jews but the God of the Jews gave it that name here and elsewhere and 2. The notion of a Sabbath signifies no more but Rest and is Rest Jewish Oh that men would look into their hearts to see whether the reason of this disgust is not more latent there 3. And were it a Jewish name indeed is not the Jewish name Sabbath better than the Heathenish-name Sunday The name which Heathenish Idolaters gave it in their Dedication of that day to the Created Sun Notwithstanding consult their Calenders Writings and Languages and you can meet with no other name or notion but Sunday all over At this we have more cause to be offended than they have at the notion of a Sabbath As for the vulgar sort of people it is the thing which offends them more than the name not the Rest so much as the Nature of the Rest is that which they dislike were it a Carding Rest a Gaming Rest a Dancing Rest such an one as the Israelites once celebrated in the wilderness wherein they did eat and drink and rose up to play such an one for all the world as the Popish Devotion celebrates after Mass and Even Song as they call it pipe and dance and then to the Ale-house or Tavern such a Rest would gratifie the sensual world of carnal Christians but for an holy rest a rest to be spent in Publick Domestick and Secret duties of Religion Reading the Scriptures praying singing of Psalms Hearing the word preach't repeating at home what they heard in publique Catechising their families Meditation c. These things do not please the unregenerate part but men are ready to murmur as they did of old what a weariness is it and when will the Sabbath be over Amos 8 5. c. This is a lamentation c. Rule 3 From these words my holy day take a third Rule We must look upon the Sabbath as a day of Divine Institution not of an humane ordination the Sabbath hath a jus divinum written upon it more authentique than theirs that decry it My holy day and the
come now to the Positive and Affirmative part There we saw what we are forbidden as that whereby the Sabbath is polluted Here we are informed what we are commanded as that whereby the Sabbath is sanctified i. e. kept holy to the Lord as we are enjoined keep the sabbath-Sabbath-day tâ— sanctifie it c. in these words following And shalt call the Sabbath a delight the holy of the Lord honourable and shalt honour Him c. In this Positive model are contained four great comprehensive branches or Duties wherein the sanctification of the Sabbath doth consist sc 1. We must call it our delight 2. We must call it Holy or the Holy of the Lord. 3. We must call it Honourable or Glorious 4. We must not only call the day an honourable day but we must really and actually honour God or honour the day The Heads are few but they are very comprehensive and such as will afford us in the opening of them much matter for our use and direction in the sanctification of the Sabbath although I intend in this exercise but briefly to touch upon some few particular heads or rules reserving the more full and ample enlargement thereof to some other opportunity The first is we must call the Sabbath a Delight or the pronoun supplied thy Delight Call it so we are not to account the Sabbath as an ordinary and common thing but to put a very high and precious valuation upon it as delightful the holy of the Lord and of honourable renown A delight thy delight we must call it so account it so or make it so The Sabbath must be a delectable thing to us a nest of sweetnesses the delight of our eyes the joy and rejoicing of our hearts a day wherein all our comforts and pleasures do concentre all our fresh springs must be in it And this I humbly conceive the Holy Ghost doth most significantly oppose unto the pleasures forbidden before in this same verse If thou turn away thy foot from doing thy pleasure c. q.d. must we be excluded and shut out from all pleasures and delights upon the Sabbath No saith the Holy Ghost sanctifie the Sabbath of Jehovah and thou shalt not need to fear the want of pleasure neither shalt thou need to be beholden to the flesh or the world for delights The Sabbath it self will be incomparably more sweet and delectable to thee than all the sensual and luscious contentments and satisfactions which this whole sublunary world can afford Make the Sabbath thy delight and thou shalt need to knock at no other door for pleasurable entertainments If thou knewest the gift of God and who it is that saith unto thee call my Sabbath thy Delight he would make his day unto thee a spring of sweetness that shall alwaies be flowing out to eternal life a day well spent with God will fill the soul with joy unspeakable and full of glory Qu. But what shall we do that we may make the Sabbath our Delight or When may we be said to call it so or make it so 1. We then call the Sabbath our delight Rules or signs of making the Sabbath a delight when we can rejoice in the approach of the Sabbath See how holy David doth solace his soul in the joyful expectation of Communion with God when his banishment from the Ordinances did approach Psal 43.4 Then shall I go unto the altar of God unto God my exceeding joy Heb. the gladness of my joy 2. Our early stirring up of our selves to bid the Sabbath welcom to our hearts and habitations Psal 63.1 So the holy Prophet O God thou art my God early will I seek thee The earliness of his devotions shews the delight that he took in them truly the great indulgence that most Christians allow themselves in their bed on the Lords day is an infallible argument how little delight they take in Gods day or in the Ordinances thereof 3. Then we may be said to call the Sabbath our delight when we are universally careful to sanctifie God in all the institutions of the day both publique private and secret And are sollicitous so to Methodize and time them that they may not justle out or interfere with one another that is to say to be so early in our closet-devotion that the closet may not exclude or streighten the duties of the Family and so to perform the Domestick Duties that they may not trespass upon our attendance on the more solemn publick worship of God An universal respect to all the institutions of a Sabbath is an evident demonstration that we call the Sabbath our delight Psal 119.6 As David evidenceth to his own soul the sincerity of his Obedience Then shall I not be ashamed when I have respect to all thy commandments 4. When we are angry with or impatient of any diversions from or disturbance in any duty or services of the day To be glad of a diversion argueth little love to or delight in the Sabbath I esteemed saith Job the words of his mouth more than my necessary food Job 23.12 Heb. appointed food 5. And lastly Then we call the Sabbath a Delight when the bare having of a Sabbath without the presence of God in the Sabbath and the Ordinances thereof will not satisfie us Psal 16. ult Delight springs principally from the presence of God In thy presence is fulness of joy This delight is promised as a reward in the verse following Then shalt thou delight thy self in the Lord. There is a Delight of Duty and there 's a Delight of dispensation and this is the reward of that that is Our work this is Gods work when a gracious heart sets it self to delight in a Sabbath and in the Ordinances thereof then often God is pleased graciously to come in and to fill the Ordinances and by it the soul with his own presence His Convincing presence Enlightning presence Converting presence Quickning presence Strengthning presence Comforting presence And when the soul cannot be satisfied unless it be in some measure sensible of Gods presence in some of these blessed respects or other then doth it really call the Sabbath a Delight Psal 63.1 Thus doth the holy Psalmist O God thou art my God early will I seek thee why what would he have it follows v. 2. to see thy power and thy glory so as I have seen thee in thy sanctuary It is not the sanctuary of God only but Communion with God in the sanctuary which Davids soul thirsted after This is to call the Sabbath a delight I come to the second duty We must call the Sabbath the holy of Jehovah Sanctum Domini Lichdosh Jehovah This title is very significant We must not only count the Sabbath holy but the holy of the Lord. It is as it were one of the Titles ascribed to the Son of God for so he is called thou wilt not suffer thy holy one to see corruption Acts 2.27 3.14
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
is the very spring upon which the holy conversation of the whole week is turned and moved And therefore it is observable that the Sabbath stands as it were betwixt the two Tables the last precept of the first Table and the Preface to the Second To shew us that it is the Bond of union between both Tables that without a severe sanctification of the Sabbath the Duties of both Tables will fall to the ground Whence in the Primitive times of Christianity the strict observation of the Sabbath was accounted the principall character of a true Saint And so it is even at this day there are such Christians for exemplary holiness as those which are taken notice of to make most conscience of sanctifying the Sabbath But so much for the second duty I come now to the Third Branch or Duty of Duties wherein sabbath-sanctification consists Sc. Honourable If thou call it or make it or keep it as an Honourable day Heb. Mecubbar which signifieth honourable or glorious The Duty implied is we must keep the Sabbath as the Honourable Glorious Day of Jehovah Truly glorious things are spoken of this Honourable Day The Jews were wont to call it the Queen of Days the week-days they called prophane days but the Sabbath after Gods example here they called Holy My Holy Day saith God it 's Gods peculiar One of ours now translated into his glorious rest honours it thus calling it The Map of heaven the golden spot of the week Vide Mr. Gee Swinnock in his good wish to the Lords day the market-day of the soul the day-break of eternal brightness the Queen of days the blessed amongst days the cream of time the Epitome of eternity Heaven in a glass the first-fruits of an everlasting and blessed Harvest and much more to that purpose The week-days are as it were the back-parts of the week made to carry burdens a meer Servant or Slave made to do the drudgery of the humane life The Sabbath is the face the seat of Majesty which God hath made to look upward and to contemplate the glory of the Heavens and of the maker thereof The week-days are like the Terrestrial Globe wherein are painted to us the Earth with the inferiour and more ignoble creatures The Sabbath is the Celestial Globe Heb. 12.22 23 24. wherein we have the prospect of Mount Sion the City of the living God the heavenly Jerusalem and of an innumerable company of Angels of the general assembly and Church of the first-born and of God the Judge of all and of the spirits of just men made perfect and of Jesus the Mediator of the New Covenant c. The beholding of these glorious visions truly beatifical are the work of a Sabbath Moreover to discover to you the glory of a Sabbath consider we another excellent passage in our quoted Author ut sup speaking of the Sabbath All the graces triumph in Thee All the Ordinances conspire to enrich Thee The Father ruleth Thee The Son rose upon Thee The Spirit hath overshadowed Thee Thus it is done to the Day which the Lord delighteth to honour on Thee light was created the Holy Ghost descended Life hath been restored Satan subdued the Grave Death and Hell conquered c. Much more might be added but rather The Question Question is When do we make the Sabbath or how may we make it to us an Honourable Glorious day Answer 1 Then we call the Sabbath Honourable when we make Honourable preparation for it To which purpose it is useful to mind seriously that word which stands as a watch-man at the door of the fourth Commandment Remember the Sabbath to keep it holy Remember It is like the Baptist the voice of one crying prepare ye the way of the Lord or that Eccl. 5.1 keep thy foot when thou goest to the house of God c. It calls for solemn preparation for a Sabbath and the ordinances of a Sabbath a duty wofully neglected amongst Christians some little preparation people make for a Sacrament and it is to be feared there is more of superstition in it than Evangelical affection to the day consisting rather in a Ceremonial abstinence from meat and drinks than a serious separation of the heart and affections for communion with God But as to the Sabbath there is rarely any thing to separate between the drudgery of the week and the solemnities of the sabbath but a little sleep and that usually less than any other night is allowed people loading the Saturday-night with so many worldly affairs that the Lords-day-morning is too little to satisfie their sluggish indulgences of the flesh and there is not time either for closet or domestick devotion they cannot force themselves out of their bed time enough to join with the Congregation until half the publick worship be finished The Jews shall rise up against this generation and shall condemn them of whom it is reported they were so severe in their parascueves or preparations for the Sabbath which were precisely to begin at three of the clock in the afternoon Buxtorf that if the servants in the Family were cast behind in dispatching the servile labour of the Family the Master of the house though he were a Nobleman would not refuse to set his hand to the lowest drudgery that they might observe the punctual time of preparation this argued an honourable estimation of the Sabbath 2. Then we call it honourable when we give it honourable entertainment When we awaken our selves in such good time yet so as we may not indispose nature for the service of the day as David did Psal 108.2 awake my Psaltery and Harp I my self will awake right early I say to get up early in the morning Maâ—h 28.1 to meet our blessed Lord and Bridegroom coming from his Sepulchre to visit us That which is but fancied of the natural Sun its dancing upon Easter-day in the morning for joy of the Lords Resurrection I have known reallized by some excellent Christians whose hearts have not only leaped in them but themselves have hasted out of their beds and have leaped and skipped up and down in their chamber when the morning light of the Sabbath hath shined on them in remembrance of the Sun of Righteousness arising from the grave with healing under his wings Such extraordinary impulses and ravishments are not every Christians attainment and must not be imitated to the prejudice of the Body the spirit may be willing but the flesh is weak but certainly every Christian that hath the love of Christ shed abroad in his heart will be careful to abate himself somewhat of his wonted indulgences on that morning which was his redeemers Birth-day that he may have time to get on his wedding Garment by meditation Psal 2.7 reading and prayer that he may go forth to meet him whom his soul loveth in the publick solemnities of the Sabbath and bring him home with him into the chamber of her that conceived him
Cant. 3. This is to call the day Honourable Thirdly Then we call it Honourable when we have a precious esteem of every moment of Sabbath-time and jealous lest any drop of it should run waste even the filings of Gold and the dust of Diamonds are pretious No man can call the Sabbath Glorious that sets light by an hour or minute or moment of so Divine a creation Time is a ring of Gold but the Sabbath is the rich sparkling Diamond in it Davids heart smote him for cutting off but a lap of Sauls Royal coat So should ours for profaning or unprofitably wasting any part of Christ's day It is like his seamless coat and cannot be divided without sacriledge Fourthly The day is honourable when we have a singular esteem of all the Institutions and Ordinances of the day When Prayer is precious and the word Read Preached is precious when singing of Psalms is precious the Sacraments precious when every one in its time and order is observed with such due regard that none do justle out or exclude the other but one doth catch in the other as the links in a chain of Gold Fifthly When it is the grief of our souls that we can keep Sabbaths no better and strive cordially and conscientiously to keep the next better than we did the last Sixthly and lastly when we are careful that all ours as well as our selves keep Sabbaths this is a main clause in our obedience to the 4th commandment Thou thy Son and thy Daughter thy man-servant and thy maid-servant c. Every one in their several capacities must keep the Sabbath To be strict our selves in the duties of a Sabbath and careless what the rest of our Families do whether our children or servants steep or be idle dance or play at cards sing idle songs or take Gods name in vain c. This is not to call the Sabbath Honourable Deut. 5.14 Gen. 8.19 I know Abraham that he will command his children and his houshold after him and they shall keep the way of the Lord. And shalt honour him or glorifie him From Cabad honorare The verb in the Hebrew Vecibbactto may be rendred It or Him but the sence seems to incline to the latter Him rather than It the day having had its title of veneration put upon it before honourable this may more properperly belong to God even to the whole blessed and glorious Trinity requiring at the hands of every one that enjoyeth this blessed priviledge of a Sabbath that they ascribe the honour and glory of it unto God and that is done 1. When we make divine Authority the sole ground of our separating and sanctifying the whole day to his peculiar Service and Worship without alienating any part or parcel of that holy time to our own carnal uses and purposes Keep the Sabbath day to sanctifie it there 's the duty as the Lord thy God commanded thee there 's the Authority 2. When as we make Gods command our ground so we make Gods glory our end When we make it our design to set up God Father Son and Holy Ghost in all his glorious and infinite perfections in our Adorations and Admirations upon that his holy day And that is done in a special manner when we make it the great business of a Sabbath To ascribe to each glorious Person in the Trinity the glory of his proper work and operation whereby he challengeth a title to and interest in the Sabbath ex gra 1. When we ascribe to God the Father the glory of the stupendious work of Creation and that is done by a due contemplation of all his glorious Attributes shining forth in this beautiful structure of heaven and earth celebrated by the Royal Psalmist in Psal 19. v. 1. The heavens declare the glory of the Lord and the firmament sheweth his handy work the transcendent excellencies of the glorious Jehovah are conspicuous and illustrious in this admirable Theatre of the world that is to say 1. His Power 1. In creating all things out of nothing 2. And that by a word of his mouth 2. His Wisdom In making all things in such a beautiful and exact manner and order Galen l. de usu partium As the great Physitian said of the body of man no man can come after God and say this might have been better so in the Fabrick of Heaven and Earth neither man nor Angels can say here is a Defect and there is a redundancy it had been better there had been more Suns and fewer stars more land and less Sea c. No when the divine prophet had stood and in his most serious contemplation looked through the Creation he could spye out nothing that could have been otherwise but breaks out in admiration O Lord how manifold are thy works In wisdom hast thou made them all he could see nothing from one end of the Universe to the other but what speaks infinite perfection In wisdom hast thou made them all and as the Omnipotency and wisdom of God is magnified in the Creation so also 3. His bounty in bestowing all this visible creation upon man for his use and benefit as one saith God made man last that he might bring him as a father brings his son into an house ready furnished This is one branch of our honouring God when we ascribe to God the Father the glory of the work of Creation Secondly When we ascribe to God the Son the glory of his most glorious work of Redemption wherein these particulars are wonderful 1. His inessable incarnation 1 Tim. 3.16 Without controversie great is the mystery of godliness God manifest in the flesh i. e. The invisible God made visible in a bâ—dy of flesh This was a Mystery indeed A Son in Heaven without a Mother Gal 4.4 And a Son on Earth without a Father Secondly Christ his stupendious being made under the Law Behold he that made the Law was made under the Law under the Ceremonial Law that he might abolish it under the Moral Law The preceptive power of it that he might fulfill it that so every believer might have a Righteousness which he may call his own Rom. 10.4 The maledictive power of it that he might take it away Gal. 3.13 3. Christ his work of Redemption was principally transacted by his death and passion for therein he laid down pretium Redemptionis Acts 20.28 the price of Redemption which was his own precious blood 1 Pet. 1.18 19 20. 4. This great work and mystery of our Redemption was perfectly consummated in Christ his glorious Resurrection Col. 2.15 wherein he spoiled principalities and powers and made a shew of them openly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some render it in it and would refer it to his Cross but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood here in the masculine gender not in the neuter and so to be translanted in himself Christ rising from the dead like a conqueror lead
of that deadness their souls lie under and that if they be not awakned quickly they must be unconceivably and eternally miserable ask them what they have to say against the ways of God and what they have to plead for their neglecting their souls for Sin and for Satan tell them these things are matters of such weight that they need not much time to determine what must be done It 's a matter of such vast importance that it calls for the greatest speed diligence and care imaginable and that you can't be satisfied till you see this work done catechise and instruct them constantly at least once a week Let the Word sound daily in their ears and pray twice a day with them let some time be allowed them for secret duties and put them upon the performance of them spiritually and constantly Keep them not too long at work or in the Shop on Saturday-night The Jews had their preparation for the Sabbath and the ancient Christians did not fall short of them in their preparation for the Lords-day Let the Sabbath be carefully spent in secret family and publick duties and for the better direction in your duties upon that day I refer you to that excellent piece Mr. Wells his Practical Sabbatarian a Book it 's pity any great Family should want Cause your Servants to bear you company to hear the most powerful Preacher you can require an account of what they hear and let the Sermons be repeated in your Family and ask them what it was that did most affect their hearts and labour to press things home afresh upon their souls and if you perceive any good inclinations in them encourage them greatly and improve them all you can and if you do not see what you would presently be not quite discouraged and cast them off as hopeless Exhort them daily while it is called to day Heb. 3.13 and if you see them still dull hard-hearted and under a spirit of slumber be yet the more earnest who knows but a little more patience and compassion and zeal may prevail But if after long using the fore-mentioned means you find them still refractory stubborn and to slight your counsel and run on in sin and to grow worse and worse you must add sharp reproofs and if they do no good Prov. 29.19 but they make a mock at them and endeavour to jeer their fellow-servants out of their duty too then you must add blows to your words Prov. 26.3 Stripes are fit for the back of a fool and if neither exhortations reproofs nor corrections will prevail but they continue still like sons of Belial rebellious to God and you Psal 101. then remember your duty is to ease your house of them consider well what danger there is of their infecting the rest of your Servants and Children consult your own peace honour and profit Let not a lyar a company-keeper 2 Cor. 6.14 a vile person dwell in your house when you have used all possible means for his reclaiming what fellowship should light have with darkness remember that God hath made you a Prophet a Priest and a King in your own Family Thirdly Another duty of Masters is diligently and faithfully to instruct their Servants in their Calling conceal nothing of the mystery of your Art from them I mean of what is lawful for if you are skil'd in the Art of cheating you must unlearn that your selves and never teach them that which will hazard their ruin Some Masters are ready to hide the most profitable and ingenious part of their trade from their Servants Remember Sirs that Law and Nature Reason and Religion all command you to be faithful in this thing their Parents or Friends put them to you to teach them an honest Calling and you promised you would do it and it's dishonesty in the highest degree to fail in this Fourthly Be just compassionate and loving be as ready to commend and encourage them for doing their duty as to reprove them for the neglect of it let them want nothing that is fitting for them in the place they are in let their food be wholesom seasonable and sufficient Prov. 31.15 let their clothing be warm sweet and decent let their lodging be warm and sweet and wholesom not too far from your eye and ear let them have rest sufficient to recruit nature and to fit them for God's Service and yours And in case of sickness let them have such tendance physick and diet as they need You can't imagine what obligations you may by this lay upon your Servants to fidelity how acceptable this is to God and how much reputation it will get you among men See an excellent example in the Centurion Mat. 8.5 6. Col. 4.1 Job 31.13 Give unto your Servants that which is just and equal It was Job's commendation that he did not despise the cause of his hand-maid Use your tongues to sweetness a soft word sooner prevails than a hard blow or curse Be punctually faithful to your contract with them pay them their wages to the full it 's better to do more than less than your bargain In a word As the Elect of God put on bowels of pity Col. 3.12 Jam. 1.20 Eph. 4.26 and put off all these anger wrath malice cursing remember the wrath of man works not the righteousness of God Be angry for nothing but sin Remember a Christ-like Gospel-spirit is a spirit of love Gal. 5.22 and peace meekness and faithfulness with these things God and man are well pleased Fifthly Discharge your Servants with sweetness and love and do not grudg that they should have a livelyhood as well as you Send them out of your Family with the counsel the good will of a Father and reckon one that was a faithful Servant to you seven years deserves to be esteem'd next a Child ever after To this end it would not be amiss if you give him as good a report as he deserves to raise his reputation and credit and if you help him as far as you are well able in his setting up you will not repent it upon a Death-bed nor at the Day of Judgment In old time God did require That when a Servant served six years Deut. 15 13 14 he should not be sent away empty but saith the Text thou shalt furnish him liberally out of thy flock out of thy floor and out of thy wine-press and that wherewith the Lord thy God hath blessed thee thou shalt give unto him And I know not why this may not be practised still where the Master is wealthy and able and the Servant poor and deserving Col. 5 13. Rom. 13.9 10 1 Thes 4.9 Neither do I know where the Gospel gives us a discharge from the works of Charity and Mercy I come now to Exhort Masters to this work to perform their Duty And this I shall press with a few Motives First Consider what a Master God is to his Servants he is
which will one day be made good upon them and if they will not know what else they should yet let them know this that Because they are 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 Of Sabbath Sanctification Serm. VI. Isaiah 58.13 14. If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath a delight the holy of the LORD honourable and shalt honour him not doing thine own wayes nor finding thine own pleasure nor speaking thine own words Then shalt thou delight thy self in the LORD and I will cause thee to ride upon the high places of the earth and feed thee with the heritage of Jacob thy Father for the mouth of the LORD hath spoken it THese two verses contain a modell of Sabbath Sanctification The 13. v. contains the Duties enjoyned The 14. v. contains the priviledges annexed The Duties are set forth unto us 1. Negatively 2. Affirmatively The Negatively Duties are express't 1. Generally and Comprehensively 2. More particularly and distinctly The Generall in these words If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day Wherein there are three things 1. The thing forbidden i. e. The doing of our pleasures on the Sabbath God never appointed a Sabbath for the satisfaction of corrupt nature 2. The manner of doing or forbearing it and that is by turning away our foot from the Sabbath The meaning of which phrase may be 1. Either a turning away of our mind and affections from each objects to which corrupt will do strongly incline us The Affections are the feet of our souls Secondly Or an awful fear of trespassing upon the Sabbath for the satisfying of our carnal desires As men that are afraid of trespassing upon some great mans free-hold withdraw their foot and turn another way c. The Sabbath is Gods Free-hold of which God saith as once to Moses put thy shooes from off thy feet for the place whereon thou standest is holy ground When we are tempted to any thing unworthy of the Sabbath we should make a stop and turn away that we may not transgress 3. The third thing in the General is the reason why we should be so afraid of incroaching upon Sabbath-time implied in this clause upon my holy day Wherein are two considerations 1. It is holy time 2. It is Gods time To take holy time and bestow it upon our own lusts it is profaneness To take Gods time and bestow it upon the uses of the flesh it is sacriledge It is not fit to make sacred time to serve any but sacred uses This is the general inhibition Secondly The more particular and distinct inhibition followeth in the end of the verse Wherein Three things forbidden in the particular 1. We are forbidden the doing of our own ways It is an Hebraism as much as in our English going our own ways i. e. following our carnal and sinful courses pursuing our own corrupt and sensual inclination 2. We are forbidden the finding of our own pleasure which is the same forbidden in the General ut supra only with this difference that there as I conceive pleasure is taken more largely so whatsoever is pleasing to unregenerate nature and inclinations whether they be bodily labour or Carnal recreations profit or pleasures sports or the works of our Callings we must not find them that is we must be so far from making provision for the satisfying of the sensual Appetite that we must not so much as own them when we meet them we must not suffer our selves to be tempted or insnared by them we must be to them when we meet them as if we had neither eyes nor ears nor hands nor feet we must not desire them or have any thing to do with them 3. We are forbidden the speaking of our own words that is our own impertinent discourses worldly contrivances or in the Apostles language All filthiness Eph. 5.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and foolish talking and jesting or any thing that is not convenient Christians should not only consult what is lawful but what is decent and ornamental to the Sabbath None of these things must be so much as named on our days much less on Gods days Christians look to it you may profane the Sabbath by your Words as well as your Works and by vain words as well as by vile words But there is one thing further observable that is the note of appropriation viz. thine own thine own ways thine own pleasure thine own words thine own what is that Answ In opposition to Gods ways Gods pleasures Gods words thereby utterly excluding not only wicked ways and sinful pleasures and profane words whatsoever which are unlawful at all times but even all such ways pleasures words and thoughts also which are the words of the mind which relate to our own private concernments whether personal or domestical of a worldly and secular nature which though they may be lawful upon other days duly circumstantiated yet by no means to be allowed of on Gods day unless they fall under the general exception of Gods own indulgence namely Necessity and Charity of which I shall speak more largely hereafter In a word Nothing may be done or spoken but what is of a divine or Sabbath nature and tendency upon pain of forfeiting our part in the blessed priviledges following verse 14. and so much for the negative part of Sabbath Sanctification I come to the Affirmative And shalt call the Sabbath a delight the holy of the Lord Honourable and shalt honour him In these words also there be four branches or duties 1. We must call the Sabbath a delight 2. We must call it holy or the holy of the Lord. 3. We must call it honourable or glorious 4. We must not only call it honourable but must actually and really honour It or Him by a suitable deportment 1. If we would sanctifie the Sabbath acceptably we must call the Sabbath a delight Call i. e. account it so calling it is an act of the judgment or appreciative faculty a Delight or as some render it thy delights we must reckon the Sabbath inter Delicias as is said of Jerusalem Lam. 1.7 she remembred all her pleasant things surely her Sabbaths were some of those pleasant things it is said Her enemies did mock at her Sabbaths I but she did mourn They were her delightful things whereupon her heart was And so they must be to us But we must also remember to take in with the Day all the Ordinances and religious services and Duties of the day They must not only be done spiritualy holily and Vniversally but they must be done with delight and complacency we must prefer them to our chiefest joy yea the very approach of the Sabbath should be our delight so have all the Saints and servants of God in all ages
of the Church done they have been to them the very joy and life of their souls Psal 122.1 I was glad when they said unto me let us go into the house of the Lord our feet shall stand within thy gates O Jerusalem I never was â—â—re affected with joy and gladness in all my life then when I was wont to hear the people encouraging one another to assemble themselves to the publique worship of God in the house of God on Gods day O it did my heart good to hear with what alacrity and rejoycing they did provoke one another come let us go to the house of the Lord notably prophesied of in words at length Isa 2.2 3. verses many people shall go and say Come ye and let us go up to the Mountain of the Lord to the house of the God of Jacob and he will teach us of his ways and we will walk in his paths for out of Zion shall go forth the Law and the word of the Lord from Jerusalem In the loss of Ordinances and Sabbaths they have been dead in the nest like Rachel weeping for her children and would not be comforted because they were not And in the recovery and enjoyment of them they have rejoyced as men rejoyce that divide the spoil see Psal 3. Psal 42. 43. 84. per totum Christians we must write after this copy and count the Sabbath not our Duty only but our Delight and priviledge 2. Affirmative duty The Holy of the Lord. We must call it i. e. ut sup count it keep it as Lichdosh Jehovah sanctum Domini One of the titles of Jesus Christ The Holy one of God we must observe the Sabbath as Holy time Holy yet not by constitution not essentially holy as Christ is holy nor inherently as the Saints are holy but holy by institution by sanction relatively holy the Lord blessed the Sabbath-day and hallowed it i. e. he set it apart for holy uses Deut. 5.12 keep the Sabbath-day to sanctifie it Nothing but holy things must be done in this holy time praying reading hearing singing of Psalms c. as Psal 92. which is both a precept and plat-form for Sabbath-sanctification meditation rejoycing in God and Thanksgiving as you may read at large Thirdly We must call it i. e. count it honourable or the glorious day of God Glorious upon several accounts 1. For Gods glorious resting upon that day Gods rest that is a glorious rest rest of God As things of God in scripture are great and glorious things 2. Glorious or Honourable by a glorious sanction Coyn with the Kings stamp upon it is counted Royal not for the mettal so much though it be of Silver or Gold but for the Image superscription and impression it beareth Every day in the week is Honourable because it is Gods Creation but the Sabbath is glorious for the inscription Jehovah hath set his Image upon it He did sanctifie it It hath Gods sanction upon it and that is glorious 3. It is Honourable for those glorious ends for which it was set apart and they are three 1. That God might sanctifie his people Ezekiel 20.12 moreover I gave them my Sabbaths for a sign between me and them not a ceremonial sign as some would dwindle it that have no more Religion in them than an old rotten Ceremony cometh to but a moral sign i. e. a Testimony Pledge or Covenant whereby it might appear that they were Gods people sanctified to his service and honour So it follows that they might know that I am the Lord that sanctifieth them The Sabbath is Gods Medium to raise up to himself an holy people 2. That Gods people might sanctifie him so ver 41. I will be sanctified in you so Levit. 10.3 I will be sanctified in them that draw nigh me God sanctifieth us when he makes us holy we sanctifie God when we acknowledge him to be holy God sanctifieth us when he makes us what we are not we sanctifie him when we acknowledge him to be what he is These be glorious ends but 3. Another glorious end for which God made the Sabbath was that the Sabbath on Earth might be a type and figure of the Sabbath in Heaven That in this initial and imperfect Sabbath on earth we might see though in a glass darkly what the Saints and Angels are doing in Heaven without ceasing that we might peep into Heaven before we come thither and long and wait for that eternal Sabbath A day wherein God bows the Heaven and comes down and offers himself in ways of sweet and friendly Communion with his people Exod. 20. v. 23. Fourth Duty is As we must call and count it glorious so we must actually honour it or him it may be rendred both and indeed when we honour this day we glorifie God and we glorifie God when we make him our end in honouring his day Without both these we do take Gods Name in vain and do but mock God rather in pretending to keep a Sabbath than glorifie him We must set up God in his own day and in his own Institution And thus I have done with the opening of this blessed Model in the Duties of it I should come now to the Priviledges annexed but sufficient to the day is the travel thereof For the Improvement of this doctrinal Exposition I shall do these two Things 1. I shall endeavour the stating of some Cases of Conscience concerning the Sabbath 2. I shall raise some observations instead of more distinct Uses and application Case 1 If it be inquired what Sabbath it is that is here spoken of we shall not need to stick long upon the solution Some indeed of the Antisabbatical Doctors who love neither the Name nor Thing will needs expound it of the yearly Sabbath the day of the strictest rest among the Jews in their solemn convention for Humiliation and Atonement of which we read Levit. 16.31 and 23.27.31 But surely it is an unreasonable straitning of the text to confine it to this especially since the Prophet had sufficiently insisted upon that subject both by way of reproof and Exhortation in the former part of the chapter Here therefore I conceive we are to understand the Weekly Sabbath not only the seventh day Sabbath which was yet in being but the First day Sabbath also which was to succeed the Prophet being an Evangelical Prophet as one calls him the Evangelist Isaiah speaks of the Evangelical Sabbath which was to continue to the end of the world Rules drawn from the Negative part of this model Rules 1. Note in the first place that from the Creation of the world to this day God never suffer'd his Church to be without a Sabbath As soon as ever there was a Church though it was but in its infancy and confin'd within the narrow limits of a single-family and few souls therein God did immediately institute a Sabbath for it Gen. 2.3 And on the seventh day God ended all his works which
holy of the Lord twice in this 13. verse and this not in reference only to the seventh day but in reference to the first day of the week which this Evangelical Prophet had then by divine revelation in his eye How much more doth it concern us who are reserved to this glorious Administration under the Gospel to own the Divine right of the Evangelical Sabbath Surely it is the voice of the glorious Trinity that calls it my holy day God the Father by Creation God the Son by Redemption and God the Holy Ghost by Sanctification sending down a rich and plentiful effusion of Gifts and Graces upon the Apostles for the enabling them to go forth and convert the Gentiles by the preaching of the Gospel To deny God his own right is Sacriledge and Atheism We learn from hence that we must give God the whole Entire day my day saith God a few hours or the forenoon vvill not serve Gods turn but he challengeth the whole time as his own peculiar There is a great dispute amongst Divines when the Sabbath begins and when it ends the text determineth the controversie saith God all is mine The vvhole 24 hours is Sabbath look how many hours vve reckon to our days so many hours vve must reckon to Gods days also if vve vvill be ingenuous Obj. But vvho is able to spend the vvhole 24 hours in religious duties without any intermission Answ None neither is it required for neither do we our selves on our days spend the whole 24 hours in the imployments of our particular places and callings but vve allow our selves a sleeping time and a time for preparing our food and a time for eating and drinking and other refreshments of nature both for our selves and our relations and so doth God also provided always 1. That vve be not overlavish and prodigal in our indulgences to the flesh and the concernments of the outward man that vve exceed not our limits of Christian sobriety and moderation 2. Provided that we do not those things with common spirits we must eat and drink and sleep as part of the Sabbath-work with heavenly minds and Sabbath affections The occasional Sabbaths amongst the Jews gave them a greater latitude no more time of those days being counted holy than was spent in the publique service of the day which continued but from nine of the clock in the morning when the morning sacrifice was to be offered and ended at three of the clock in the afternoon at evening sacrifice But the weekly Sabbath was holy in the whole extent of it not indeed by constitution but by institution and consecration God blessed the Sabbath day and hallowed it i. e. set it apart for divine and holy uses of which more infra In our sanctifying of the Sabbath Rule or Note we must have an equal respect to the negative prohibition as to the affirmative injunction i. e. to what is forbidden as well as what is commanded è contra And this is a rule which holds in the exposition of all the Commandments of the Law and of the Gospel Cease to do evil and learn to do good The negative and affirmative precept have such a mutual relation one to another that one doth infer the other and take away one and you destroy the other It is impossible to do what is commanded without due care of avoiding what is prohibited neither can that man rationally pretend to keep the Sabbath that lieth a bed all day because he doth not work not he that followeth his servile labour because possibly he may perform some religious duties What God hath joined together let no man put asunder Carnal sports and pleasures are as great a profanation of the Sabbath as the most servile labour and drudgery in the world Dicing and carding do as much violate the Law of the Sabbath as digging and carting playing as much as ploughing dancing and morrice-games as much as working in the smiths-forge Bowling and shooting as well as hewing of wood and drawing of water The reasons are clear for 1. Sports and pleasures are as expresly forbidden as bodily labour in our ordinary vocation for he that said thou shalt do no manner of work said also thou shalt not find thine own pleasures c. 2. Sports and pleasures are as inconsistent with a Sabbath frame of spirit as the grossest labour in our calling yea I 'le undertake that a man in his particular calling may more easily get good thoughts of God and of eternal life c. than a person that is drench't and immers't in vain delights and sports In such cases men are usually so intent upon their sports and pastimes that it is not easie to edge in a good serious thought in the midst of sensual delights Tota in toto tota in quâliâ—et parte A man in his carnal pleasures is like the soul in the body All in all and all in every part of their pleasing vanities pleasures do fox and intoxicate the brain when as labour is apt to make them serious and considerate 3. Reason Pleasures are as great diversions from the duty of a Sabbath as labours It is conceived Adam should have had a Sabbath in Paradise had he persisted in innocence why not because his dressing of the garden would have wearied him for weariness is the fruit of sin but his dressing of the garden would have been a diversion from attending his Creator in the Ordinances of a Sabbath 4. Carnal pleasures leave a defilement on the spirits and so do totally unfit the soul for communion with God That Character lovers of pleasures more than lovers of God how fully doth it agree to such kind of profaners of the Sabbath Pleasures draw off the mind from God and justly cause God to withdraw from the soul how totally doth this indispose to Sabbath work In heaven they cease not day and night saying holy holy holy c. Oh Christians never think of reconciling carnal pleasure and Communion with God together it is impossible 7th Obs Not speaking thine own words The Sabbath is polluted by words as well as by works Christ will judge men in the great day for their words and by them will he either justifie thee for sanctifying the Sabbath or condemn thee for profaning of it I am afraid it is the great controversie God hath with this nation not only profane but even professors are all guilty of not sanctifying the name and Day of God in their talk and discourses upon the Sabbath Day If Jesus Christ should join himself to our Tables Luke 24.15 16 17. or lesser companies as he did with the two Disciples going to Emaus and ask us what manner of communications are these which ye have one with another how might the question fill our faces with paleness and strike us speechless Alass who can tell what day it is by mens discourses and conferences one with another how vain foolish unprofitable and unsavory is most
mens speech all the day no jest so idle no story so common and fruitless but will pass at our tables and in our private conference Many spend the best of their time no better than the Idolatrous Athenians did their worst in nothing else but either telling or hearing some new thing What news is the most innocent question wherewith I would I could not say most men fill up the vacancies of a Sabbath And is that sinful will you say was it not in Nehemiah's question Nehem. 1.2 Hanani one of my brethren came he and certain men of Judah and I asked them concerning the Jews that had escaped which were of the Captivity and concerning Jerusalem c. presently what news And why may not Christians ask the same question yes they may when they ask it with Nehemiah's spirit to Nehemiah's end sc that we may get our hearts sutably affected with the miseries or prosperity of the Church of God abroad or at home see what a gracious use he makes of his news in that and in the following chapter at your leisure go ye and do likewise and it shall be your honour But to tell news and to inquire after news meerly for novelty sake and to fill up time for want of better discourse is a miserable idling out of precious time which might be spent to mutual edification whereas by ordinary and unsavoury discourses which are usually heard amongst us people do edifie one another indeed but it is Ad Gehennam they edifie one another to hell You that pretend to be the Lords people be more jealous for the Lords day and honour The Lord takes pleasure in his people Oh let the Saints be joyful in glory Psal 149.4 5. Let your speech be always seasoned with salt especially on Gods day that you may season your children and servants which otherwise will be corrupted by such rotten communication O let your prayer be all times but especially on the Sabbath day that o holy David set a watch O Lord before my mouth and keep the door of my lips the sabbath is Gods glory let your tongues be so too The like caution we ought to use about our thoughts by the rule of proportion they being the language of our hearts 8th Rule and as audible in the ears of God as our words are to mens yea whereas men understand our hearts by our words God understand our words by our hearts Moses did set bounds about the mount that neither man nor beast might break in whatsoever touch't the mountain must dye Exod. 19 12. 19. so must we set bounds about our heart that neither humane nor brutish distractions may break in There is death or life in it and therefore of all keepings keep thy heart Prov. 4 23. for out of it are the issues of life The heart indeed is not so fenceable as the mountain but the more open it lieth the stronger-guard had we need to set upon it and to pray for a guard from heaven as David Let the words of my mouth and the meditations of my heart Psal 19 ult be acceptable in thy sight O Lord my strength and my redeemer If vain or vile thoughts break in upon thee do as the ravished virgin was to do in the Law cry out to God and thou shalt not be held guilty Deut. 22.27 Christians this caution is of a special concern to you O Jerusalem wash thine heart from wickedness that thou mayst be saved Jerem. 4.14 how long shall vain thoughts lodge within thee Resolve the Text into its integrals and it will afford you some such observables 1. Thoughts will defile the heart as well as deeds Wash thy heart 2. This defilement will damn the soul wash that thou mayst be saved 3. The reason is implied they are wickedness wash thine heart from wickedness 4. All this evil is even in vain thoughts as well as in vile thoughts how long shall thy vain thoughts c. 5. Therefore we must wash our hearts from vain thoughts as well as from wicked and blasphemous thoughts Hence I infer 6. If this should be the work of a Christian every day how much more on Gods day the purer the paper the fouler the stain and blot Christians look to your hearts Further take notice of the appropriation Thy own ways Thy own pleasureâ— thy own words Object And are not holy ways and holy pleasures and holy words our own as well as such as are carnal and sensual yes they are but God speaks here according to our sense and apprehension from whence Note how brutish and sensual laps't man is in his notions and apprehensions of things that he can call nothing his own but what relateth to the flesh Hâ—seâ— 8.13 I have written to him saith God the great things of my law but they were accounted a strange thing Alienum forreign and of no concernment to himself at all And let this also serve for a tenth rule In our sanctifying of the Sabbath we must be specially careful to distinguish what is Gods and what is our own Indeed we must distinguish between what is Satans Our own and Gods There be sinful wicked pleasures ways words thoughts I say wicked and sinful in themselves and these are properly the Devils pleasures the Devils ways the Devils words and thoughts and these are lawful at no time much less on Gods time Gods day and the Devils imployment do not well agree And there are our own pleasures ways words and thoughts such as concern the present life relating to the body and outward man These may be lawful on our days six days shalt thou labour and do all thy work but are not lawful on the Sabbath day In it thou shalt do no manner of work c. save what is of necessity or Charity And then there are Gods pleasures ways words and thoughts i. e. of Gods command and such as lye in a direct tendency to the worship and service of God in publique private or secret and these only we may and must do and mind upon the Sabbath if we mix any of the Devils or our own pleasures and profits with Gods we pollute the holy things of God and profane his Sabbath This is the sum of what time will give me leave to say upon the Negative part of this Model only before I dismiss it let me add this short note of observation that if what hath been spoken even on this negative part be the mind and will of God concerning the sanctifying of the Sabbath then may the generality of Christians lye down in the dust and smiting upon their thigh with brinish tears upon their cheeks confess with a Pious Honourable Lady upon her dying Bed O I never kept a Sabbath in all my life The Lord teach us so to lay this sin to heart that God may never lay it to our charge Having thus briefly dispatcht the Negative part of Sabbath-Sanctification contained in this model I
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
heart 2. A believing heart 3. A loving heart 1. Then hear the Word with an understanding heart The vvay-side hearers hear but do not understand Mat. 13.19 (y) When any one heareth the word and understandeth it not this is he that receiveth the seed by the ways side but they that receive it into good ground that is into an honest heart understand it v. 23. (z) But he that received seed into the good ground is he that heareth the word and understandeth it Jesus Christ calls upon his auditors to hear and understand Mar. 7.14 (a) Hearken unto me every one of you and understand and blames them that do not understand v. 18. (b) And he saith unto them are ye so without understanding also and it was his manner after preaching to ask if they understood him Math. 13.51 (c) Jesus saith unto them have ye understood all these things the generality of hearers are vvithout understanding they neither understand doctrinal nor experimental truths not the one for lack of knowledge nor the other for lack of feeling and hence it is that they remember so little of the Word and that they are so little affected with the Word 2. With a believing heart Mar. 1.15 (d) Believe the Gospel 2 Chron. 20.20 (e) Believe in the Lord your God so shall you be established believe his Prophets so shall ye prosper Two things especially vve are to mingle our faith with the threatnings and the promises With the threatnings so the people of Nineveh Jonah 3.5 (f) So the people of Nineveh believed God With the promises Exod. 4.31 (g) And the people believed and when they heard that the Lord had visited the children of Israel they bowed their heads and worshipped Were the threatnings and promises which are constantly preacht fully understood throughly believed and brought home to your Consciences by spiritual application this would quickly put an end to sin for the threatnings would scare you from sin the promises would allure you to duty 3. With a loving heart 1 Pet. 2.2 (h) As new born babes desire the sincere milk of the word as new born babes love the brest David was a great lover of the Word of God Psal 119.140 (i) Thy word is very pure therefore thy servant loveth it He loved it exceedingly 167 (k) My soul hath kept thy testimonies and I love them exceedingly his longing after the word was so vehement that it almost consumed him v. 20. he loved it far better than gold 127. but hovv far he loved it he could not tell 97. and therefore leaves it with God to judge his love to it 159. (l) Consider how I love thy Precepts Brethren had there been such a love in the people of England to the word the mouths of so many Ministâ—rs had never been stopped and whereas we judge that such and such are the causes of it pray let us remember that no man living can take the word from us unless they be first impowred by our disaffection to it 4. And last Direct If you would profit by hearing of the word keep what you hear of it Luke 8.15 Having heard the word keep it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to hold fast the word that it slip not from us 1 Thess 5.21 Luke 4.42 1 Cor. 15.2 you know if the seed be not kept in the ground it is sown to no purpose so if the Word be not kept in the memory and in the heart it will come to nothing keep therefore the Word in your hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold it fast lest the Devil snatch it from you for look as the fowls of the air follovv the seeds-man to pick up the corn as soon as he hath scattered it so the prince of the air the devil is at hand to take the Word out of our hearts Mar. 4.15 (n) But when they have heard Satan cometh immediately and taketh away the word that was sown in their hearts Immediately as soon as we have heard the Word the Devil is at hand to take the Word out of our hearts He taketh the Word out of our hearts in Matthew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he snatcheth it and if you would know vvhy the Devil is so hasty to snatch away the Word Christ tells you Luk. 8.12 (o) Then cometh the Devil and taketh away the word out of their hearts least they should believe and be saved But how shall we keep the Word 1. Repeat it in your families the Bereans conn'd over Pauls Sermons and examined his proofs and allegations Act. 17.11 (p) They received the word with all readiness of mind and searched the Scripttures daily whether those things were so 2. Talk of it as you go from hearing Jesus Christs hearers talkt of the Word by the vvay Luke 24.32 (q) Did not our hearts burn within us while he talked with us by the way and while he opened to us the Scriptures after Paul had preacht the Jews departed and had great reasoning amongst themselves Act. 28.29 (r) And when he had said these words the Jews departed and had great reasoning among themselves 3. Pray to the Lord that he would preserve the Word in your hearts by his spirit the Devil vvould snatch away the Word of God from us if there were not a stronger to guard it and that is the Holy Ghost 2 Tim. 1.14 (s) That good thing which was committed to thee keep by the holy Ghost which dwelleth in us pray then after the Word as David 1 Chron. 29.18 (t) The Lord God of Abraham Isaac and Israel our fathers keep these for ever in the imagination of the thoughts of the hearts of thy people and such a prayer coming from an honest heart shall secure the word so that it shall abide with you and it shall come after to your minds it shall come seasonably in the very nick and stress of exigency and it shall come with efficacy and power Thus much shall serve for the resolution of the question how to hear the word so as to profit by it only this I add and conclude that if God shâ—ll bless these directions and give us thus to hear his word it will be an excellent sign that God will continue the preaching of it to us and that his Ministers shall teach these things which concern the Lord Jesus Christ with all confidence no man forbidding them How we may Read the Scriptures with most Spiritual Profit Serm. VIII Deuteronomy 17.19 And it shall be with him and he shall read therein all the days of his life that he may learn to fear the Lord his God to keep all the Words of this Law and these Statutes to do them WHat Cicero said of Aristotle's Politicks may not unfitly be said of this Book of Deuteronomy it is full of golden eloquence In this Chapter God instructs the People of the Jews about setting a King
over them And there are two things specified in order to their King His 1. Election 2. Religion 1. His Election v. 15. Thou shalt in any wise set him over thee whom the Lord thy God shall chuse Good reason God should have the choice of their King seeing by him Kings reign Prov. 8.15 2. His Religion v. 18. When he sitteth upon the Throne of his Kingdom he shall write him a Copy of this Law in a Book out of that which is before the Priests * Levitici Sacerdotes in atrio templi volumen legis quod erat primariae authoritatis custodiebant P. Fagius Here was a good beginning of a Kings reign the first thing he did after he sate upon the Throne was to Copy out the Word of God in a Book And in the Text It shall be with him and he shall read therein all the days of his life that he may learn to fear the Lord his God to keep all the Words of this Law and these Statutes to do them It shall be with him The Book of the Law shall be his Vade mecum or daily Companion Charles the Great used to set his Crown upon the Bible Indeed THE BIBLE is the best Supporter of the Crown And he shall read * Legere debuit sibi privatim in templo ut sciret populus neminem à lege excipi Grotius therein It is not below the Majesty of a Prince to peruse the Oracles of Heaven in them are comprized sacred Apothegms Prov. 8.6 I will speak of excellent things In the Septuagint it is (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grave things in the Hebrew Princely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b things such as are fit for a God to speak and a King to read Nor must the King only read the Book of the Law at his first instalment into his Kingdom but he shall read in it all the days of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life He must not leave off reading till he lest off reigning And the reasons why he must be conversant in the Law of God are in the subsequent words 1. That he may learn to fear the Lord his God Reading of the Word is the best means to usher in the fear of the Lord. 2. That he may keep all the words of this Law to do them 3. That he may prolong his days in his Kingdom I shall now confine my self to these words He shall read in it i. e. the Book of the Law all the days of his life The holy Scripture is as Austin saith a (d) Qu d est sacra Scriptuâ—a nisi quaedâ—m episâ—ola Omni potentis Dei ad creaturam iâ— qua verba Dei sâ—nant cor Dei discitur Aug. in Psal Golden Epistle sent to us from God This is to be read diligently ignorance of Scripture is the mother of errour not devotion Matth. 22.29 ye err not knowing the Scriptures We are commanded to search the Scriptures John 5.39 The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to search as for a Vein of Silver How diligently doth a Child read over his Fathers Will and Testament and a Citizen peruse his Charter with the like (e) Quaerit Scriptura lectâ—rem vigilantem desidiâ—sum resiuit Rivet Isag â—d scriptur c. 13. diligence should we read Gods Word which is our Magna Charta for Heaven 'T is a mercy the Bible is not prohibited Trajan the Emperour forbade the Jews to read in the Book of the Law Let us enquire at this sacred Oracle Apollos was mighty in the Scriptures Acts 18.24 Melancthon (f) Melch. Adam in vita Melancth when he was young suck'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sincere Milk of the Word Alphonsus King of Arragon read over the Bible fourteen times That Roman Lady Cecilia had by much reading of the Word made her Breast Bibliothecam Christi the Library of Christ as (g) Si Alexander Homerum ita amplexus est Scipio Afric Zenophontis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vix è manibus d posuit quid nes in sicro codicâ— agere oportet Quistorp vide Chytraei praelect in Jos Mornaeum Hierom speaks Were the Scriptures only in their Originâ—l Tongue many would plead excuse for not reading but when this sword of the spirit is unsheathed and the Word is made plain to us by being translated what should hinder us from a diligent search into these holy Mysteries Adam was forbid upon pain of death to taste of the Tree of Knowledge Gen. 3.17 In the day thou eatest thereof thou shalt sâ—rely dye But there is no danger of touching this Tree of holy Scriptures if we do not eat of this Tree of Knowledge we shall surely dye What will become of them who are strangers to Scripture Hosea 8.12 I have written to him the great things of my Law but they were counted as a strange thing Many lay aside Scripture as rusty Armor Jer. 8.9 they are better read in Romances than in St. Paul they spend many hours inter pectinem speculum between the Comb and the Glass but their eyes begin to be sore when they look upon a Bible The very Turks will rise up in judgment against these Christians they reverence the Books of Moses and if they find but a leaf wherein any thing of the Pentateuch is written they take it up and kiss it They who slight the Word written slight God himself whose stamp it bears To slight the Kings Edict is an affront offered to the Person of the King Scripture-vilifiers (h) Dei eloquia rejicientes multis se exiâ—ialibus lâ—qu is involvunt Calvin are in a damnable state Prov. 13.13 Whoso despiseth the Word shall be destroyed Nor is it enough to read the Word of God but it should be our care to get some spiritual emolument and profit by it that our Souls may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nourished up in the words of faith 1 Tim. 4.6 Why else was the Scripture written but that it might profit us God did not give us his Word only as a Landskip to look upon but he delivered it to us as a Father delivers a stock of Money to his Son to improve 'T is sad not to profit by the Word Quest to be like a body in an atrophy that doth not thrive Men would be loath to trade and get no profit The grand Question I am to speak to is this How we may read the Scriptures with most spiritual profit Resp 'T is a momentous Question and of daily use R. For the resolution of this Question I shall lay down several Rules or Directions about reading of Scripture 1. If you would profit by reading remove those things which will hinder Direct 1 your profiting That the Body may thrive obstructions must be removed There are three obstructions must be removed if you would profit by Scripture 1. Remove the love of every (i) Plaâ—imi peccata radunt
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
not the Christ but that I am sent before him He that hath the bride is the Bridegroom c. he must increase but I must decrease John would not suffer any envy or prejudice to remain in the hearts of his Disciples against Christ upon his account but seeks to check it presently But he being now not present with them the Pharisees more easily ingaged them in this opposition and objection against Christ about Fasting to join with them therein And the zeal that John's Disciples had for the reputation of their Master might somewhat incline them also to it for they saw the people following Christ which they thought might be some eclipse to it and consequently to their own as they were his Disciples And besides they knowing the austerity and abstinence that was practis'd by John his meat being locusts and wild honey such food as he found in the wilderness they might be more easily offended at that greater liberty that was taken by Christ and his Disciples about eating and drinking Especially at this time when their Master was in Prison they thought fasting might be more seasonable than going to a feast as Christ and his Disciples did at the house of Levi as Grotius observes upon the place Next we have Christ's reply to the Objection and he presents it in a parable as I said the parable of a Bridegroom who at his wedding hath his Bridemen and Bridemaids attending him in the wedding chamber who according to the Hebrew Dialect are here called the Children of the Bride-chamber And is it then a proper season for their fasting while they are in the wedding-chamber and the Bridegroom with them Wherein Christ doth represent himself as a Bridegroom and his Disciples as the Children of the Bride-chamber And he doth now represent himself thus the rather to put these Disciples of John in remembrance of their Masters speech when he call'd Christ the Bridegroom As we read John 3.29 He that hath the Bride is the Bridegroom And should then his Disciples fast and mourn while Christ the Bridegroom was with them And their Master John he profest that he was the friend of this Bridegroom and rejoyced greatly to hear his voice John 3.29 And therefore why should they be offended at his Disciples that they did not fast and mourn when their Master John rejoiced and had his joy fulfill'd in hearing his voice as we read John 3.29 And herein Christ doth intimate to them that if they were indeed his Disciples and the children of the Bride-chamber they would not fast neither for the children of the Bride-chamber cannot fast while the Bridegroom is with them But he adds The days will come when the Bridegroom shall be taken away from them and then shall they fast in those days And so I come to the Text. Wherein we may observe by the way 1. That Christ doth exempt his Disciples from observing those fasts that the Pharisees and John's Disciples were in the practice of Chemnitiu Harm in loco And the rather because they were observed especially on the Pharisees part Ex simulato pietatis studio out of ostentation of piety and for self-justification As he did exempt them from their other traditions so also from their fasts 2. That the Bridegroom was to be taken away which is to be understood of Christ's fleshly presence for his spiritual presence never was nor never will be taken away from his Church And this presence discontinues till his coming to judg the world and then the cry will be heard at Midnight Behold the Bridegroom cometh Mat. 25.6 The Bridegroom that was once visibly present on earth with his Disciples is so taken away that he will not be in that manner present with them again till his return from heaven And his taking away doth either respect the acts of men who by cruel hands took him from prison and from judgment and nail'd him upon the cross Isa 53 8. and took him out of the Land of the living Or else it respects the act of his Father who took him up into heaven after he had finisht his work here upon earth as it is said 1 Tim. 3. ult Received up into glory which is the more probable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though there is nothing in the original word to determine it to either sense 3. He also declares what the practice of his Disciples would be after his taking away Then shall they fast in those days so that he doth not deny the practice of Fasting to his Disciples but rather commends it only it was not at present seasonable as it afterwards would be Qu. But why should they fast after he was taken away Ans 1. Some say because till then the Holy Ghost was not given in such a degree as might fit them for such extraordinary duties Chrysost As Christ seems to intimate when upon this occasion he excuseth his Disciples as being not yet fit for such spiritual services No man putteth a piece of new Cloth into an old garment nor new wine into old bottles Mark 2.22 It 's true they might be able to keep fast days as the Pharisees did but Christ that values our duties by the frame of spirit exerted in them would not have them put upon extraordinary duties till they had a suitable measure of the spirit to enable them thereunto 2. Others and I think more properly understand the words of Christ with respect to the afflictions and persecutions that would come upon the Church after his ascension into heaven vvhich vvould give them great occasions of prayer and extraordinary supplications and vvhich vvould reduce them to such great sorrows and distresses vvhereby fasting vvould be not only seasonable but that principle of grace that vvould act them in other duties vvould also naturally lead them to it Not to take up again the practice of these Pharisaical Fasts as the Montanists would hence infer but the duty of Fasting as suited to Gospel times And these persecutions began early First by the Jews and then the Arrians and then the Heathen persecutions under the Dragon in the Roman Empire and then under the Beast with the seven heads and ten horns to whom the Dragon gave his seat and great power Rev. 13.2 And Christ foretold this to his Disciples before he vvas taken away That they that kil'd them would think they did God good service John 16.1 And that Nation should rise against Nation and Kingdom against Kingdom and there should be Famine Pestilence and Earthquakes Mat. 14.7 Now in these days should his Disciples fast Not that in these vvords Christ doth give an institution for fasting but declares what eventually would come to pass Neither doth he determine any particular days and times for fasting but only general during the absence of the Bridegroom they should fast in those days And indeed as soon as the Bridegroom was gone they began to have cause of mourning his absence it self was one great cause
with crosses and then it breeds murmuring thoughts and sometimes it is crown'd with success and then it starts proud and self-applauding thoughts 1 Tim. 6.9 Those that will be rich fall into many foolish and hurtful lusts Such lusts that make men fools and one part of folly is to have wild and sensless fancies Mists and fogs are in the lower region near the earth but reach not that next the Heavens Were we free from earthly affections these gross vapours could not so easily disturb our minds but if the World once settle in our hearts we shall never want the sumes of it to fill our heads And as covetous desires will stuff us with foolish imaginations so they will smother any good thought cast into us as the thorns of worldly cares choak'd the good seed and made it unfruitful Mat. 13.22 As we are to rejoyce in the world as though we rejoyced not so by the same reason we should think of the world as though we thought not A conformity with the world in affection is inconsistent with a change of the frame of the mind Rom. 12.2 3. Avoid idleness Serious callings do naturally compose mens spirits but too much recreation makes them blaze out in vanity Idle souls as well as idle persons will be ranging As idleness in a State is both the mother and nurse of faction and in the natural body gives birth and encrease to many diseases by enfeebling the natural heat so it both kindles and foments many light and unprofitable imaginations in the soul which would be sufficiently diverted if the active mind were kept intent upon some stated work So truly may that which was said of the servant be applyed to our nobler part Mat. 25.26 Thou wicked and slothful servant Mat. 13 25. that it will be wicked if once it degenerates into slothfulness in its proper charge As empty minds are the fittest subjects for extravagant fooleries so vacant times are the fittest seasons While we sleep the importunate enemy within as well as the envious adversary without us will have a successful opportunity to sow the tares Whereas a constant imployment frustrates the attempt and discourageth the Devil because he sees we are not at leasure Therefore when any sinful motion steps in double thy vigour about thy present business and the foolish impertinent will sneak out of thy heart at this discountenance So true is that in this case which Pharaoh falsly imagined in another that the more we labour the less we shall regard vain words †Exod 5.9 As Satan is prevented by diligence in our callings so sometimes the Spirit visits us and fills us with holy affections at such seasons as Christ appeared to Peter and other Disciples when they were a fishing †Joh. 21.3 4. and usually manifested his grace to men when they were engaged in their useful businesses or religious services But these motions as we may observe by the way which come from the Spirit are not to put us out of our way but to assist us in our walking in it and further us both in our attendance on and success in our duties To this end look upon the work of your callings as the work of God which ought to be done in obedience to Him as He hath set you to be useful in the community Thus a holy exercise of our callings would sanctifie our minds and by prepossessing them with solid business we should leave little room for any spider to weave its Cobwebs 4. Awe your hearts with the thoughts of God's omniscience especially the discovery of it at the last judgment We are very much Atheists in the concern of this Attribute for though it be notionally believed yet for the most part it is practically deny'd God understands all our thoughts afar off †Psal 139.2 as He knew every creature which lay hid in the Chaos and undigested lump of matter God is in us all * Eph. 4.6 as much in us all as He is above us all yea in every creek and chink and point of our hearts Not an Atome in the spirits of all men in the world but is obvious to that all-seeing eye which knows every one of those things that come into our minds †Ezek. 11 5. God knows both the order and confusion of them and can better tell their natures one by one than Adam named the creatures Fancy then that you hear the sound of the last Trumpet that you see God's tribunal set and His omniscience calling out singly all the secrets of your heart Would not the consideration of this allay the heat of all other imaginations If a foolish thought break in consider What if God who knows this should presently call me to judgment for this sinful glance psal 44 21. Say with the Church Shall not God search this out Is it fit either for God's glory or our interest that when He comes to make inquisition in us He should find such a nasty dunghil and swarms of Aegyptian lice and frogs creeping up and down our chambers Were our heads and hearts possest by this substantial truth we should be ashamed to think what we shall be ashamed to own at the last day 5. Keep a constant watch over your hearts David desires God to set a watch before the door of his lips Psal 141.3 much more should we desire that God would keep the door of our hearts We should have grace stand sentinel there especially for words have an outward bridle they may disgrace a man and impair his interest and credit but thoughts are unknown if undiscovered by words If a man knew what time the thief would come to rob him he would watch We know we have thieves within us to steal away our hearts therefore when they are so near us we should watch against a surprize and the more carefully because they are so extraordinary sudden in their rise and quick in their motion Our minds are like idle School-boys that will be frisking from one place to another if the Master's back be turned and playing instead of learning Let a strict hand be kept over our affections those wild beasts within us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato because they many times force the understanding to pass a judgment according to their pleasure not its own sentiment Young men should be most intent upon their guard because their fancies gather vigor from their youthful heat which fires a world of squibs in a day which mad-men and those which have hot diseases are subject to because of the excessive inflammation of their brains and partly because they are not sprung up to a maturity of knowledg which would breed and foster better thoughts and discover the plausible pretences of vain affections There are particular seasons wherein we must double our guard as when incentives are present that may set some inward corruption on a flame 1 Tim. 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Timothy's office
A SUPPLEMENT TO THE Morning-Exercise At CRIPPLE-GATE OR Several more Cases of Conscience Practically Resolved by sundry Ministers The Second Edition Our rejoycing is this the Testimony of our Conscience that in simplicity and Godly sincerity not with fleshly Wisdom but by the Grace of God we have had our conversation in the World 2 Cor. 1.12 Conscientia est nescio quid divinum nunquam perit officium nostrum nobis semper ad memoriam revocat Doroth. Bibl. Pat. T. 4. p. 769. Quaerimus quomodo animus semper aequalis secundoque cursu eat propitius sibi sit sua laetus adspiciat hoc gaudium non interrumpat sed placido statu maneat nec attollens se unquam nec deprimens Seneca de Tranq anim p. 678. LONDON Printed for Thomas Cockerill at the Sign of the Atlas in Cornhil near the Royal-Exchange MDCLXXVI To that part of Christ's Flock to which I am more specially related Grace Mercy and Peace from God the Father and the Lord Jesus Christ our Saviour Beloved Christians AS I called in a Contribution of Help for the composing of a Legacy for others before my Civil Death so I now tender you A Supplement to that Exercise for your better liveliness of Spiritual Life I shall say nothing to commend these Sermons to you my Brethren are all herein unanimous to seek the Church's Profit not their own Applause only this I must say to prevent mistake viz. If any curious Reader shall find matter of Exception besides the Errors of Printing which I confess are too many the blame must be Personal because this joynt-work is no otherwise Social than as single Pearls strung together make one Neck-lace I easily grant here 's not yet a stating of all important Cases yet be this known to you whoever shall follow these Directions shall neither be barren nor unfruitful in the work of the Lord nor miss of an abundant entrance into his Everlasting Kingdom Live up to what you have attained and you may be confident that what is further wanting God will as you want it supply it Be assur'd of this that you will get more skill and strength for all necessary Graces and Duties by an humble serious constant Course of Godliness than you possibly can do by captious Criticismes and wrangling Contentions about lesser things in which too many spend their Lives I herein appeal to your Consciences should not these Sermons answer expectation but according to your judgment either the Cases are ill chose or not well stated in that the Matter is either defective or redundant the Language too curious or too careless the Directions too common or too singular I appeal from your Passions to your Consciences and down-right charge you in the Name of my Master who must be your Judg that you read with other Spectacles These are not calculated to humour you but to better you These are not Duties to be cavil'd at but to be practised O that you may be effectually perswaded 1. That your Love to God Sermon 1 must be predominant and growing or you degrade your selves below the Beasts 2. That your Love to Man must be universal and spiritual Sermon 2 Sermon 3 or you can't evidence your Love to God 3. That your Love to the World must truckle under both be subservient to both and never be otherwise for if the World master you 't will â—â—in you Oh that your awakened Sermon 4 Consciences may now allarm you 4. To catch at Salvation while it is Sermon 5 offer'd lest you perish for ever Though 't is a vexed Problem 5. What Knowledg is necessary to Salvation yet can you satisfie your Consciences without diligent Endeavours to proportion your Knowledg to the Means you enjoy And to bring forth Fruits every day as those that in some Sermon 6 measure feel 6. What 't is to be in the Spirit on the Lord's Day and Sermon 7 8. that the Word 7. Preach'd and 8. Read may be so impress'd upon Heart and Life that it may be an infallible Evidence you are taught of God And when through weakness of the Flesh your Duties may prove Sermon 9 wearisom 9. Learn to refresh your selves with the Songs of Zion But would you have more particular Directions They are before you Sermon 10 Here you may learn true Christianity 10. In the daily Improvement of Sermon 11 your Baptism Here you may learn 11. How to propagate Religion to Posterity by riveting Truth upon your own Hearts and teaching it to Sermon 12 others but while you are giving Milk to Babes 12. Excuse not your selves upon any account whatsoever from frequent and hungry feeding upon stronger Meat Be you as willing to seal to the Conditions of the Covenant as you are desirous God should seal to the Promises of it But who is sufficient for these things Pour out your Hearts therefore and Sermon 13 list up your Souls to God in all manner of Prayer 13. Let extraordinary Sermon 14 Prayer answer that title 14. Your secret Prayer speak secret Communion Sermon 15 with God 15. Let your Family prayer bring down Blessings upon your Family that you be neither Holy nor Happy alone but that when your Family-relations shall cease they may bless God to Eternity that ever there were such Relations between you Now therefore Sermon 16 16. Let Husbands and Wives be the liveliest Emblems in the World of Sermon 17 Christ and his Church 17. Let Parents and Children be the Evidences and Pledges of God's special presence with this and the next Sermon 18 Generation 18. Let Masters and Servants adorn the Gospel by their exemplary Faithfulness to their Heavenly Master Thus doing Sermon 19 19. Your Thoughts will be cured and in them you 'l enjoy God Sermon 20 20. Your Tongues will in some sense be God's glory as well as yours But Sermon 21 then 21. You must cautiously avoid the catching Canker of Detraction Sermon 22 22. So you shaâ—l by your Conversations convince the World there 's an Excellency in Christianity And that all this may be as well acceptable Sermon 23 to God as approved of Men 23. Do all in the Name of Christ and Sermon 24 while you thus embarque with Christ 24. He 'l steer you safe between Presumption and Despair those Rocks upon one of which most perish Hereby also 25. You 'l make your Port with the chearing Joys of an Sermon 25 Heroick Faith 26. And keep above all Vexing Discontents with your Sermon 26 Worldly Condition 27. And what Afflictions God's wise Love shall Sermon 27 inflict you 'l be able to bear them with more than a Roman Courage 28. And though reproachful Reproofs may bear hard upon you you 'l not Sermon 28 fret but welcome them as a precious Balm But when you have done your best yet through the Remainders of Corruption Guilt will be contracted 29. You can't but be restless till it be removed 30. Then you Sermon 29 30. may rather hope for than
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
8.36 All they that hate me Love death i. e. in its Causes Oh! how cursed are such as cry up the world and cry down Christ 10. Lastly this Case as before stated is a good Key to open some dark and hard sayings in Scripture As that Mat. 19.24 It is easier for a camel to go thorow an eye of a needle than for a rich man to enter into the Kingdom of God Which is a proverbial speech denoting how difficult a thing it is for any rich man but how impossible it is for him that has a predominant love to his riches and so confidence in them to enter into the Kingdom of God as Mark 10.24 2. But to close up this discourse with a few Practick Improvements and Vses Practick Uses 1. This Case as before stated serves for the Conviction and Condemnation of such who profess love to God and yet love the world more than God Our Apostle saith Love not the world and yet what do these love but the world where is the Love which these owe to God And what hopes can such have of God's Love to them Alas how poor and narrow is the love of most Professors to God If they have some good liking to him yet how far short do they come of fervent love to him perhaps their Light and Profession is broad but O! how narrow is their Love to Christ And do not such as want love for Christ fall under the most dreadful curse that ever was even an Anathema Maranatha 1 Cor. 16.22 which was the formule of the highest Excommunication among the Jews mentioned in Enoch's prophesie Jud. 14. and imports a binding over to the great day of Judgment at the coming of our Lord. And Oh! how soon will Christ meet such in a way of Judgment who will not now meet him in a way of love Alas what an hungry paradise have they whose love feeds not on Christ but the things of time Is there not a sting in every creature our love dotes on O! what abundance of Ingratitude and Injustice lies wrapped up in this Love to the world Can there be greater ingratitude than this to spend our choicest love on love-tokens conferred on us by God to wind up our hearts to the love of himself Is it not also the greatest Injustice to give that measure of Affection to the creature which is due to none but the creator Having so fair an opportunity I cannot but enter this solemn Protestation against all such as under a Profession of Love to God concele an adulterous Affection to this world O! think how soon this world will hugg you to death in its arms if your hearts attend to its bewitching charms Alas why should sick dreams run away with your hearts What are all those things your hearts lust after but the Scum Froth Dross and Refuse of the Creation Ah poor fools why are your hearts so much bewitched with the night-visions whorish Idols or Cursed nothings of time Remember how dear you pay for your Beloved Idols how much they are salted with the curse of God 2. Here is matter of doleful Lamentation that in days of so much Light and Profession of love to God Men should so much abuse themselves and the world by over loving of it O that painted shadows and dirty clay should run a way with our love is it not a deplorable case that the golden pleasures of this Idol world should find so much room in our hearts yea what matter of humiliation is this that professors of Love to God should lavish away so much time study care and affection on this perishing world Would it not make any serious heart to bleed when it considers how much the professors of this age are conformable to the fashions humors and lusts of this world O! what an abominable thing is it that professors should fall down and worship this great Idol the world that the sons of God should commit folly with this old Whore which the sons of men have lusted after so many thousand years alas what chains and fetters are there in the world's blandishments what real miseries in all her seeming felicities what do all her allurements serve for but to hide Satan's baits who are they that are most in love with the world but those that least know it Alas how little can this world add to or take from out happiness what hath this world to feed our Love but smoak and wind 3. Here is also a word of caution for professors to take heed how they make Religion and the concerns thereof subservient to worldly interest O! what a curse and plague is this to make the highest excellence subserve the vilest lusts and yet how common is it I tremble to think how far many professors will be found guilty hereof at the last day 4. But that which I mostly design as the close of this Discourse is some few words of Exhortation and Direction unto Christians 1 To labour after an holy contempt of this dirty soul-polluting world O! what an essential obligation do we all lye under to contemn the Grandeur and sun-burnt glory of this fading world What is there in this world you can call yours can you be content to have your Heaven made of such base mettal as mire and clay O what a transient thing is all the glory of this perishing world consider the argument which our Apostle useth in the words following our text 1 John 2.17 and the world i. e. all the splendor pomp beauty pleasures and grandeur of the world passeth away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a scene whereon men acted their parts and then passed away as 1 Cor. 7.31 alas were the world guilty of no other defect but this that it passeth away what a strong argument is this for the contempt thereof again remember this world is but your prison and place of pilgrimage and oh how scornful and disdainful is the pilgrims eye with how much scorn doth he behold other Countries and ought not Christians with a more generous disdain cry out fie fie this dirty world is not like my celestial Canaan Alas what have we here to rejoyce in but fetters and chains how soon doth the fashion of this world pass away 1 Cor. 7.31 i. e. the pageant or scene of worldly glory 2 As for you who are rich in this world consider seriously the exhortation of Paul 1 Tim. 6.17 18 19. where having closed his Epistle he has this Divine Inspiration injected by the Spirit Charge them that are rich in this world that they he not high-minded nor trust in uncertain tiches but in the living God who giveth us richly all things to enjoy That they do good that they be rich in good works c. There were many rich Merchants at Ephesus where Timothy was who needed this exhortation as I think many among us 3 Here is a more particular word for Merchants Tradesmen and all such as are much engaged in the affairs of
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
people they should therefore now regard and for the present improve it profitably The sum of the Apostle's application is this since God hath in the foregoing reason assigned a certain time and day for the exhibition and the bestowment of his Grace it followeth that all times and all days are not fitted for that purpose but only the time and the day foretold by the Prophet in which God would freely accept of sinners and bring them to Salvation and therefore Paul putteth the Corinthians upon the present improvement of the season of Grace because God had now bestowed upon them that accepted time and the day of Salvation foretold in the foregoing reason which they could not neglect without hazarding the loss of Divine acceptation and their own eternal Salvation All that I have further to do is to handle this third part which is the Apostle's accommodation or application of the former reason taken out of the Prophet Isaiah unto the present state of the Corinthians by giving them this quickning counsel namely to improve this present season of Grace which the Prophet foretold of old should be bestowed upon the Church in the days of the Gospel Behold now is the accepted time Behold now is the day of Salvation Now this quickning counsel hath two parts 1. An awakening incitement to improve the present season of Grace This awakening incitement is contained in the repeated note thereof Behold Behold The present season of Grace is intended in the repeated note thereof Now now 2. A double Argument to convince us of the fitness and necessity of this duty Now for the present to improve the season of Grace The first Argument is taken from the fitness of the season for working in it and so 't is called the time the day The second Argument is taken from the advantageousness of the present season to the worker and so 't is called the time accepted and the day of Salvation Now all that I shall further doe shall be to handle these two Arguments and in the handling of them I shall only endeavour these two things 1. To open the sence and meaning of these two Arguments 2. To shew the force and strength of both these Arguments to engage us to improve the present season of Grace 1. I shall explain the sense of these first two Arguments in their order and first the sense of the first Argument taken from the fitness of the season for working as 't is called the time and the day And herein first I shall explain the word Time secondly the word Day Sect. 7 1. By Time is not here meant the flux succession or continuation of Time by minutes hours days weeks months years which we call the space of Time but by Time according to the signification of the word in the greek I understand the tempestivity or opportunity of time For in the greek 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies season or opportunity a time accommodated and fitted to employment in which we may undertake our Heavenly business with hope of success When time and means meet together in conjunction then they produce opportunity This seasonableness or tempestivity of time is therefore not unfitly called by some the Grace of time the flower of time and that to time which the flower is to the stalk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cream is to the milk which lustre is to the mettal In civil undertakings as trading plowing and sowing opportunity is as one saith the Grace of time but in Spiritual undertakings Opportunity is the time of Grace the time fitted and suited by God for the benefiting of our Souls by the means of Grace It is as the Angel's stirring in the water into which he that stepped first was healed It is as the day of a Prince his audience for the answering of petitions It is as the opening of Heaven-gates unto them that strive for entrance It is as the Spiritual market-market-day for the procuring of saving provisions for our Souls upon which we are to live for ever Sect. 8 2. Secondly The season of Grace is called a Day For the opening of this the word Day in Scripture is sometimes taken for the Natural Day consisting of 24 hours including also the night and so it is taken in Christ's Directory for prayer which we commonly call the Lord's prayer Directory I say for I conceive with learned Grotius Christ doth not command verba recitari the words thereof to be repeated but he commands us only to draw all the matter of our prayers out of it materiam precum hinc promi praecipit wherein when we pray for our daily bread day by day doubtless we pray for what is needful for the night too as well as the day for sleep is the bread of the night therefore by day there must be meant the whole natural day consisting of 24 hours Sometimes the word day is taken for an Artificial day distinguished from the night Gen. 41.40 In the day the drought and in the night the frost consumed me Sometimes the word day is taken improperly and figuratively in the Scriptures and so sometimes it is taken for an age and for a year Sometimes for a fit occasion or season of doing any thing as in John 9.4 I must do the work of him that sent me while it is day And so the season of receiving good as well as doing good is called a day Luke 19.41 42. If thou hadst known even thou at least in this thy day the things that concern thy peace that is in the season wherein they have been manifested unto thee by me So here by day I understand the fit season of procuring Salvation by improving the means for obtaining thereof This briefly for the opening of the first Argument which is the fitness of the present season of Grace for our working it is called the time the day 2. Secondly To open the second Argument and that is the advantageousness Sect. 9 of the present season to the worker and it is called the accepted time first and secondly the day of Salvation I shall open both these in their order and 1. First This time is called accepted The word for accepted in the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this its composition imports a well-pleasing Yea a very much accepted time The Hebrew word Ratson from whence it is taken signifies the time of free Grace free favour or free good will it is taken out of Isa 49.8 and the seventy Interpreters they render it in Psal 69.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a time of free favour free good will and Symmachus renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a time of reconciliation that is a time wherein God will graciously accept sinners out of free Grace to be reconciled unto them For when time is said here to be accepted and an accepted time 't is to be understood figuratively as intending the time wherein God will by free Grace accept of man or wherein God is pleased
out of his free good will to shew himself benevolentem hominibus as Grotius expresseth it gracious and favourable to man in that way of accepting him through Christ 2. The season of Grace is called the day of Salvation further to shew the Sect. 10 advantageousness of this season unto the improvers thereof We must not take Salvation here so largely as for deliverance from any evil or danger or the preservation from any trouble or distress nor must we take Salvation here so strictly and narrowly as to import only eternal Salvation in Heaven as it is taken Rom. 13.11 Now is your Salvation nearer than when you believed and heirs of Salvation Heb. 11.14 Nor must you take it so strictly as to import only the means of Salvation as it doth often in the Scripture Act. 28.28 Salvation is of the Gentiles but Salvation in this place comprehends both that happiness which is perfect and compleat in Heaven and also the entrance into it and the beginning of it in this life fitness for Salvation here and the fulness of Salvation hereafter in which sense the Gospel is called the Gospel of Salvation in Eph. 1.13 and the word of Salvation in Act. 13.29 and the Long-suffering of God is to be accounted Salvation in 2 Pet. by Salvation in these places being meant a fitness for Eternal Salvation by receiving the Gospel and improving the Long-suffering of God and the means of Grace and our being brought to the full Fruition of it in Glory So in this place the day of Salvation is that season wherein God bestows an entrance into Salvation here followed with a full perfection of it hereafter And so I have opened the sense of these two arguments whereby the Apostle urgeth us to the present improvement of the season Grace both as this is a season of fitness for working and so called a Time a Day and as 't is a Season of advantageousness to the worker and so called an accepted time wherein God accepts of sinners to be reconciled to them and a day of Salvation by the improving whereof God will certainly bring his People to the Fruition and the perfect Participation of Life and Salvation in Heaven Now having thus explained and opened the Sense of these two Arguments I shall only in the second place 2. Shew you the force and strength of them both distinctly to engage us to a present improvement of the season of Grace 1. And First I shall shew you the force of the first Argument and that is the fitness of this present season of Grace for our working and employment It is saith the Apostle 1. The Time 2. The Day Sect. 11 1. It is the Time I shewed you in the explaining of the sense of the first Argument the meaning of the word Time I told you it did clearly import tempestivity opportunity the flower the cream the lustre the beauty of time But how doth this consideration that the present Season of Grace is the time of opportunity urge and inforce the duty of a present improving of the season of Grace In answer whereunto I offer these following considerations 1. The First is this The time of opportunity is that which we may easily let slip It is tempus labile a time that may easily slip between our fingers especially in Spiritual concernments It is needful therefore now instantly to lay hold upon it Opportunity is hardly embraced The learned Pharisees could not discern their opportunity by discerning the signs of Christ's coming as you have it in Mat. 16. and the beginning Nor could the Jews know their opportunity it was hidden from their eyes Luk. 19.42 Who is as the wise man saith Solomon in Eccl. 8. that is how rarely is the wise man to be found Where is he to be found But why so The wise man saith he discerneth time and judgment that is he is able to judge when things are to be done and therefore 't is rare to find such a wise man Embracing of opportunity is a wisdom that God alone must teach us by considering the shortness of our time to be so wise as to improve it Psal 90.12 And God concealeth the season the nick the juncture of time wherein he will bestow Grace upon us because he would have us always watchful and dependent upon him humble and serious in regarding every season It is easie to know seasons for civil affairs easy to know the season of a trade to sow to reap to buy to sell But in those affairs that concern our Souls it is hard to find out when they are to he performed Opportunity is so very short and sudden and men are so blinded with avocations pleasures prejudices and vain hopes that sometimes these make the season of regarding their Souls appear too soon sometimes they are so blinded with fear and discouragements by dangers and difficulties and seeming impossibilities that they think it too late So that indeed between sinful hope and fear it is hard to pitch upon the right season and nick of time for the saving of our Souls In every business but especially saving business the most difficult part of the work is the due limiting of it In our voyage to Heaven it is hard to save our tide not one of a thousand but lets it slip 2. Secondly Opportunity must be presently embraced and improved because the improving of it is a man's greatest wisdom They are called wise who so consider their latter end as that they pursue the present season of duty Deut. 32.29 They are the wise that discern time and judgment Eccl. 8.5 that is that discern the opportunity so as to have judgment for the embracing of it Therefore in Eccl. 10.2 The wise man's heart is said to be in his right hand that is the wisdom of his heart teacheth him to dispatch his affairs judiciously and dextrously both for manner and season The want of this wisdom discerning the season maketh a man like unto a beast Psal 49.20 It is worse to be like a beast than to be a beast To be a beast is no sin and comparatively no punishment But to be like a beast is both in a high degree Yea the very brute Creatures they are far wiser than is he that neglects his opportunity of Grace The Stork the Turtle the Crane the Swallow observe their seasons of coming into several Countries Jer. 8.7 8. They know their appointed season but my people know not the judgment of the Lord not discern the course or manner of God's dealings so as to embrace duty and avoid danger It is called a fool's property to want a heart when he hath a price that is an opportunity put into his hand to get wisdom Prov. 17.16 And therefore the 5 Virgins even for this piece of folly are called foolish even to a Proverb because they were not so wise as to know their opportunity And let a man be never so prudent for the world if he knoweth not the
season of Grace he is a mere Scripture-fool and will appear so to himself and others too to all eternity And when he comes to die he shall be compelled to say Never was I wise who was wise for every thing but to save my Soul 3. Thirdly Opportunity urgeth us to the present improvement of it because it facilitates and maketh easy every action and employment making a work come off sweetly smoothly and with facility It is as the laying of the knife upon the joynt when we would divide the bone It is wind and tide to the Oars of industry It is as when blowing and rowing go together God in an opportunity offereth to work with us That which is done with another's help is easily done when both parties joyn in the doing of it Two men lifting at a burthen make the lifting more easy The less of opportunity in our transactions always the more of difficulty The top of time is flowr but the deeper you go the further you depart from opportunity there is the more of bran the more of dregs 'T was observed by Seneca in this very case Non tantum minimum in imo sed pessimum There is not only the Least but the Worst in the bottom of opportunity And the best of opportunity is at the top 4. Opportunity must presently be embraced because it maketh every action look beautiful It makes all our performances look with a lovely aspect and with a grace God hath made every thing beautiful in its time or in his time Eccl. 3.11 Fruit brought forth in Season is the pleasantest fruit The wine of grapes gathered in their vintage and Season how grateful and generous is it to the tast but if the grapes be rotten and hang beyond their Season their liquor loseth its gratefulness and delightfulness Esau's tears after the season of giving the blessing was past were nothing worth They were as the juice of grapes that were rotten A word spoken in season is a word upon the wheel it cometh readily and acceptably unto the ear To seek after God and the good of our Souls in the Season of Grace Oh how lovely is it When Season is gone our endeavours are unpleasant to God as well as unprofitable unto us 5. Opportunity must be presently improved because we are deeply accountable for every opportunity Not only for the actions we do are we countable but for the time which he had to do them in Jezabel was plagued for her neglecting the time of repenting in Rev. 2.21 I gave her space of Repentance and she repented not For the neglecting youthful seasons the young man must be brought to judgment Eccl. 11.9 If you must give an account for every idle word surely for every idle Sermon for every idle Sabbath for every idle ordinance I mean under which you have been idle If for every idle word you speak much more for every unprofitable Sermon you make the Minister preach 6. Opportunity must be presently improved For the neglecting of opportunity destroys the most All our Salvation dependeth upon Christ as to the meriting of it but it dependeth upon opportunity as to the obtaining of it The neglecting of opportunity is the greatest destroyer in the world It is not so much the being bad as the delaying to be good that undoeth the most It was not riotousness but sleepiness that excluded the foolish Virgins The misery of man is therefore great upon the earth because he doth not understand judiciously his time required to every purpose Eccl. 8.6 It is not flat denyal but foolish delayings that ruine Christians All that the Devil pretends to desire is your now your present opportunity he will offer God thy to morrow He seemeth to be mannerly and modest in bringing men to damnation Da mihi quod nunc Deo futurum Let me have but the present time and give God all the future We miss of Heaven by saying to God as Felix did to Paul Go thy way for this time Act. 24.25 Few deny but most delay to be saved And hereby Satan doth his work both plausibly and effectually Delayes put the likelyest and the handsomest cheat in the world upon a Sinner Most are damned by delaying to be saved And because every age hopes to live that which is to come it liveth not that which is now present 7. Opportunity must be presently improved for the Soul because it is embraced by all in Lowest concernments for the body The Husbandman the Merchant the Lawyer the Sea-man they all mind their opportunity their season Yea for the very cutting of Trees we observe our times Yea the fittest seasons are imbraced for sinful undertakings the Thief observeth the removal of the Watch the sleepiness of the inhabitant the harlot like the Owl flyeth abroad in the twilight yea the Devil makes use of the shortness of his time to encrease his rage And shall opportunities for our Salvation be only neglected what Christians only fools for our Souls I have read a story in an old Author concerning a devout man who after the sun was some hours up went to the Chamber door of an old Bishop and the Bishop being asleep in his bed the good man knocked at his door using these words the Sparrows are awaked and a chirping and is it fit for Bishops to be sleeping and may not I rather say the men of the world persons of all employments and trades yea the sons of violence they imbrace their season they are up betimes and shall the people of God shall Professors then be asleep when these are awake and active 2. The season of Grace is called a day and as 't is here so called it eminently Sect. 12 engageth us to the present improving of the season of Grace and that in two regards 1. In regard of the nature of the season it is here called a day 2. In regard of those who are or should be workers in that day 1. In the regard of the nature of the season it is called a day And this urgeth us to the present improving of it For 1. It is a day and it is but a day and that is but a short time It is not call'd a Year a Month. It doth not last long It is but for a while Had Jonah prophecied to the Nineviteâ— that within forty years Nineveh should be destroyed if the Ninevites had not derided him yet 't is very probable they would have delayed their repentance but when he told them yet 40 days and Nineveh shall be destroyed this startled and quickned them unto a present repentance Our season is here expressed by the term of a day one day Yea our day is but a short one We have indeed a smmer's day for clearness but it is a winter's day for shortness While it is called to day saith the Apostle Heb. 3.13 exhort one another We have not so much time that you should be prodigal of it He that is profuse of a minute in this day
Parent is to take care that the Child Sanctifies the Sabbath day Joshua read all the words that Moses commanded before all the Congregation of Israel Josh 8.35 Joel 2.15 16. Jon. 3.5 Omnes sine ullo discrimine ne infantibus exceptis Drusius Mark 10.13 Luk. 18.15 Vt Patres majores natu in illis perspicerent quid essent meriti magis exhorrerent scolerasua prâ—pter quae nou sibi solum sed et liberis suis imminebat interitus Calv. Deut 66. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et exacues ea accuratè commodissimè mâ—â—lcabis â—â—no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverbium quod in ore sit inculcetur Act. 17.11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of better descent Non per civilem dignitatem sed per spiritualem dignationem Trap. with the women and the little ones And Deut. 29.11 not only Captains and Elders and Officers with all the men of Israel but their little ones also stood before the Lord to enter into Covenant with him Mat. 19.13 14. There were brought unto Christ little Children that he should put his hands on them and pray but the Disciples rebuked them But our Saviour gives check to their rebukes and commands them to suffer little children and forbid them not to come unto him and that on a weighty reason because of such is the Kingdom of Heaven and those little ones enjoyed the benefit and blessing of Christ's hand and prayer Sanctifie a Fast call a Solemn Assembly gather the children and those that suck the breast Joel 2.15 16. Isa 17.5 7. After their return from the publick be sure to call them to an account according to their capacity Examine and try how they profit how they understand and remember anything at all that they have heard Repeat it and make it still more and more plain to them and in repeating it apply it also to their Consciences This is that which some Divines understand by that whetting or sharpning of the Word on our Children i. e. teach them by way of repetition going over and over again as men do with knives when they whet them that so as knives by such whetting are more keen and fit to cut so the Truths of God by often turning and returning them on the ears and tongues of children may pierce more deeply into their hearts consciences for their better understanding and affecting of them This was our Saviour's practice to call his Disciples to an account and to know of them what they remembred and understood of what they heard Mat. 13.51 Jesus saith unto them have ye understood all these things and Mark 4.34 when they were alone he expounded all things to his Disciples How careful will the child or servant be heedfully to mark what he hears if he knows he shall be examined when he comes home How much will this course help and confirm your children and servants yea your selves also to understand believe and practice that which hath been taught you When those Noble Bereans had publickly received the Word with all readiness of mind i. e. took the heads of Paul's Sermon truly they privately searched the Scriptures daily to see whether things were so and finding on their search that the Truths deliver'd were consonant to the Scriptures 't is said therefore i. e. for that very reason many of them believed and not your understandings only but your memories also This way with your Family will make you the Governours of it better able to retain This is clearly infer'd from Deut. 4.9 Take heed to thy self and keep thy Soul diligently lest thou forget the things c. But how shall this forgetfulness be prevented Why by teaching them thy Sons and thy Sons Sons 2 Pet. 1 13. And this refreshing of your memories will not a little conduce to the stirring up of your affections and to work in you greater sense and deeper feeling of the Truths you have heard 8. In all your instructions most carefully avoid all tedious prolixity Nothing more disgusts a Child's spirit than long and tedious discourses Make up the shortness of your discourse by frequency a little now and a little then not all at once Drop by drop as you pour liquor into narrow-mouth'd Bottles As you do when you first begin to feed their Bodies with a Spoon so must you do when you first begin to feed their Souls with instruction Long Speeches burthen their small memories too much and through mens imprudence may unhappily occasion them to loath spiritual Manna As Physitians therefore in their Diuretick Precepts prescribe to children little and often so must we Young Plants may quickly be even over-glutted with rich manuring and rotted with too much watering Weak eyes newly open'd from sleep at the first can hardly bear the glaze of a Candle Line upon line therefore and Precept upon Precept here a little and there a little Isa 28.10 Gen. 33.13 You must drive the little ones towards Heaven as Jacob did his towards Canaan very gently Fair and soft goes far 9. Having thus far season'd your little ones Dr. Jacomb Dom. Deo 167. and their understandings being somewhat grown with their years now is the fittest time to put a Catechism into their hands i. e. a plat-form of sound words 2 Tim. 1.13 by way of Question and Answer in a short compendious Method whose terms being clear and distinct Morn Exercise at Cripplegate p. 196. should be phrased as near as may be out of the Holy Scripture and fitted to their capacities by a very plain and solid stile and to their memories by brief expressions And here I would humbly offer this advice make use of a double Catechism a shorter and a larger A shorter to be learned by those that have weak memories and capacities A larger to be got by heart by those that have more years greater parts and larger capacities Nov. 30. 1618. Sess 17. Lib. 2. Cap. 2. Thus I find the Synod of Dort prescribing in their Act for Catechizing In this we agree with that burning and shining Light Mr. Crook of Winton in Somerset and that acute grave and pious Pastor of Sutton in Bedfordshire Mr. Bowles in his Pastor Evangelicus and especially we find it done to our hands by the late Assembly of Divines sitting at Westminster in their lesser and larger Catechism And that upon this solid reason lest on the one hand whilest we impose a burthen on such weak shoulders as are not able to sustain it they should despond and sink and on the other hand when we require of others that which is much beneath their supposed ability they should pass it by with neglect at least if not throw it off with scorn But what are the Forms of Catechizing I would propose I answer 1. For the youngest and lowest Rank I suppose the Articles of the Christian Faith contained in that very Antient Creed commonly called the Apostles Creed The Decalogue or Ten Commandments the Lord's Prayer and
to his old age and then going about it heard a voice des illi furfurem cui dedisti farinam give him the Bran to whom thou hast given the Flour Every day renders you more and more indisposed The longer sin and Satan possess the Forts of your hearts the more they will fortifie and strengthen them against God and Holiness Jer. 13.23 your God deserves your youth The best God deserves the best of days Briefly your God will call you to an account for your youth Eccles 11.9 Here is a cooler for the high-flown Youngster's courage The words after an Ironical concession thunder out a most dreadful commination Well then be perswaded truly to Reverence and honor your Parents Masters Ministers Even Lambs will kneel to their Dams Mal. 1.6 Eph. 6 2. Levit. 19.3 Reverence them inwardly in your hearts with an awful fear outwardly in your lives in language and in carriage Gen. 4.12 1 Kings 2.19 Obey your Superiours Eph. 6.1 In a word read Prov. 2.1 to 6th 1. My Son if thou wilt receive my words and hide my Commandments with thee 2. So that thou incline thine ear unto Wisdom and apply thine heart unto Vnderstanding 3. Yea if thou criest after Knowledg and liftest up thy voice for understanding 4. If thou seekest her as Silver and searchest after her as for hid Treasures 5. Then shalt thou understand the fear of the Lord and find the knowledg of God Up therefore and be doing and the Blessing of him that dwelt in the Bush shall be with you How may it appear to be every Christian 's indispensable Duty to partake of the Lord's Supper Serm. XII 1 Cor. 11.24 This do in Remembrance of me THese words are a Command of the Lord Jesus received through revelation by the Apostle Paul and by him as Christ's Herauld proclaimed to the Church that not only this particular Church of Corinth but that the whole Catholick Church of Christ in their successive Generations until his second coming might take notice thereof and yield obedience thereto as to a command of that nature wherein very much of the glory of their once crucified Redeemer and their own spiritual joy and consolation is concerned this will further appear in the following explication of the words In the words you have four parts two of which are expressed and the other two implied 1. A duty this do 2. The end for which in remembrance of me 3. The Obligation to the duty Christ's command this is implied 4. The persons under the Obligation the whole Church Catholick militant so far as they are Scripturally capacitated thereto this likewise is implied But of these in their order 1. The duty this do What is this to be done the Apostle tells you in the beginng of this verse and in the following verse and it is this This broken bread take and eat This Cup take and drink Here is a Duty my brethren so plain so easie of whose obscurity or difficulty certainly we have no cause to complain For what can be less obscure than a command so evidently expressed and what more easie than to eat and drink and call to mind the greatest and best of friends that loved us and washed us from our sins in his own blood Rev. 1.5 and surely then a neglect herein must needs prove a sin that will admit of no excuse But if any of you be offended at the outward meanness of the Ordinance and be thereby tempted to neglect the observance I wish you to remember who they were that stumbled at Christ himself because of the poverty of his Parents is not this say they the Carpenter's Son Mat. 13.55 This was the introduction to their rejecting of Christ and to that great plague that followed viz. their being rejected of Christ Certainly as the meanness of his Parents ought not to have prejudiced the glory of his person to those infidels so ought not the seeming poverty of these elements of bread and wine any waies abate of the glory of that mystery of our Redemption that is shadowed out by them I know our carnal reasonings are apt to suggest that since Christ intended to leave behind him a monument of the greatness of his person and of his gracious undertaking in redeeming a Church to himself by his blood that it would have been more suitable to the honour of such an undertaking if the monument had been more magnificent as if he had given in charge to his Disciples to have erected his Statue of beaten gold and set it up in the places of their solemn Assemblies as the Roman Senate used to do for the honour of their excellent men whose Statues they erected In their Capitols or as the London Senate doth in honour of their Kings they give them their Statues in their Royal Exchange To this I say that certainly Christ is wiser than man and that this memorial of himself which is already appointed by him is more sutable to the end intended than what our vain thoughts have or can propose For to what end should he have caused such golden statues to have been erected to his memory when he was so acquainted with the nature of man and with his propensities to Idolatry and therefore could not but foresee that at least they would probably make no better use of them than the Israelites did of the Brazen Serpent to whom they most unworthily paid that honour that was only due to God himself And that this is no vain conjecture I only desire you to call to mind that though the wisdom of our Saviour pitched upon bread and wine that of all things seem most unfit to make Idols of yet what bad use men have made thereof and how foolishly their vain minds have transubstantiated them into God I need not tell those that know there are Papists in the World and have heard of their Idolatrous doctrine of Transubstantiation But peradventure some may yet further urge that since it pleased our Saviour to chuse to appoint a feast for his remembrance it had been meet this feast should have been more magnificent and consequently more significant of the Majesty and riches of that Lord whose Table it is but to have only a piece of broken bread a cup of wine what poor man could have made a meaner entertainment This also is easily answered I say therefore that such a pompous feast you talk of had not so well comported with his principal end in the institution for Christ did not in this Supper intend the filling of your bellies but the refreshing of your souls it was not instituted for that end as the Feast of first-fruits among the Jews for the remembrance of God's blessing of the earth and giving them full harvests but for the remembrance of things of a higher nature of things invisible spiritual and eternal as the saving you from sin the law from the grave and hell which were all procured by the breaking of Christ's body and
of the means of grace and pray him to give thee that repentance faith and knowledg that may make thee worthy and be assured that God is merciful Jam. 1. Mat. 7. and giveth liberally to those that ask and upbraideth no man ask and you shall have seek and you shall find But if you will not be at this pains thy unworthiness is voluntary and thy complaint of unfitness is meer hypocrisie and then remember the many woes denounced against Hypocrites Yet there may be some children of God that are prepared but yet dare not come because they do not understand that they are prepared To these I say if through ignorance of your own state you be kept off why do you not come to such Ministers that you judg faithful to help you you will carry your evidences to men skilful in the Law to judg of your title to an earthly inheritance and if your body be under some distemper you will ask your Physician what he thinks of you and why will you not then go to some able Minister and ask his judgment of you and desire his directions I dare say this course would set many a weak Christian at liberty from his doubts and perplexities which have and may so intangle him that as he yet hath not seen his right to his priviledges so he may go on in this darkness for ought I know to his death Be therefore perswaded to take advice The Conclusion is this I would that all of you whose consciences bear you witness that you are the Lord's people and that you have given your selves up to Christ would take up a resolution to be obedient to the Lord in coming to this Supper as he hath commanded and as you have heard this morning take heed of sinning against light with your eyes wide open upon it sins of ignorance God may wink at but when you sin presumptuously though it be against the least command and persevere in it I question whether it be consistent with salvation but if it be doubtless it will be a Salvation through the fire The Lord give you understanding A Religious Fast The duty whereof is asserted described perswaded in a brief exercise upon Mark 2.20 But the days will come when the Bridegroom shall be taken away from them and then shall they Fast in those days THose words are an answer to a question or rather a reply to an objection made by the Disciples of John and the Pharisees against Christ concerning Fasting v. 18. And the Disciples of John and the Pharisees used to fast and they come and say unto him why do the Disciples of John and the Pharisees fast but thy Disciples fast not Christ returns his answer by a fit parable as that was his usual way of teaching v. 19. Can the Children of the Bride-chamber fast while the Bridegroom is with them as long as they have the Bridegroom with them they cannot fast And so the duty was not now in season We have the same story recorded by two other Evangelists Math. 9. Luke 5. only with this difference In Matthew we read it was only the Disciples of John that made the objection but in Mark and Luke is added the Disciples of John and the Pharisees Again Matthew and Mark mention only fasting Luke addeth why do the Disciples of John fast often and make prayers he means it of the prayers used by them upon their fast days Luke also addeth but eat and drink here was the objection Wherein we shall first consider the occasion of it and then the persons that made it and then the reply that Christ maketh to it which will bring me to the Text. The occasion of it was First That which is mentioned by all these Evangelists Christ's entring the house of Levi the Publican vvho had made him a great feast and there was a great company of Publicans and others present and Christ and his Disciples sat down and did eat and drink vvith them Now this was one ground of the objection That Christ and his Disciples did not use that austerity and abstinence in meat and drinks as they ought but did too much indulge their sensual appetite as elsewhere he was accused as a wine-bibber and gluttonous Math. 11.19 especially seeing he did eat and drink with Publicans and sinners Secondly The Disciples of John and the Pharisees used several fasts besides the Annual fast enjoined by the Law upon the seventh month and the tenth day of the month for the whole congregation of Israel As we read of their often fasting Math. 9.14 Luke 5.33 And the Pharisee mentioned Luke 18.12 pleads I fast twice in the week and Chemnitius in his Harmony conjectures they did still observe the fasts of the fourth moneth and fifth month seventh and tenth moneth that the Jews observed in the 70 years captivity mentioned Zach. 8.19 As also that which was observed by Esther and her Maidens Mordecai and the Jews in Shushan before her going into the King to speak for the lives of her people Esther 4.16 to preserve the solemn remembrance of the calamities of those times he thinks they kept still those fasts but besides they observed many Fasts devised and appointed by themselves which may be reckoned among the Traditions of the Pharisees imposed upon their Disciples Now Christ and his Disciples not fasting as they fasted was another ground of the objection as is expresly mentioned by the Evangelist Next we may consider the persons that make the objection whereby we may see yet further ground of it It was the Disciples of the Pharisees and John These Pharisees were the chief Ring-leaders upon all occasions in any opposition against Christ one while they object against him and his Disciples for not observing the Sabbath Another while for not washing before they did eat and sometimes for his too much familiarity with Publicans and sinners c. And here for not fasting And now they ingaged the Disciples of John with them that they might make their objection and opposition the more plausible for John was in great reputation with the people Wherein John's Disciples were justly to be blamed for joining with the Pharisees in an opposition to Christ who were his inveterate adversaries But John their Master being now in Prison they were the more easily drawn in with them for had he been with them he would not have suffered such a thing his great errand and business being to raise up the reputation of Christ among the people to remove prejudices against him to prepare the way for him and to turn the hearts of the people to him A pregnant instance whereof we have John 3.26 27 28. where John's Disciples came with a story to their Master Rabbi he that was with thee beyond Jordan to whom thou bearest witness behold the same baptizeth and all come to him but John answered A man can receive nothing except it be given from above ye your selves bear me witness that I said I was
any duty in that manner that is suitable and necessary thereunto ought to be laid aside but 5. To these I shall here add the external duties of religion and sacred ordinances to be used in the discharge of the work of the day 1. Is confession of sin a fast day is for atonement and therefore confession of sin is necessary As we read of Ezra when he heard of the sin of the Jews in their making affinity with the people of the Land he rent his garment and sat astonied till the evening sacrifice and made confession of their sin Ezra 9.7 8 9 10. So in Nehem. 9.1 2. we read the Children of Israel were assembled with fasting and they stood and confessed their sins and the iniquities of their Fathers And so Daniel in his solemn fast which he set himself to in the behalf of the Captivity now almost expired he makes an ample confession of sin as we read Dan 9.4 5 6 7 8 9 10 11. And as a fast is an extraordinary duty so confession of sin ought to be more than ordinary in such a day and what may suffice at another time may not be sufficient then It ought to be more extensive with respect to the several kinds and acts of sin with respect to the aggravations of sin and with respect to the persons that are under guilt and with respect to the inward principles of sin in the heart out of which all actual sins do spring As Daniels confession of sin extended to the kinds of it the several aggravations of it and to the persons that were concern'd in it as their Kings Princes Fathers people of the Land those that were near and those that were far off as we find in that chapter And this confession of sin is requisite to the deeper humiliation of the soul to the condemnation of our selves and to the justifying of God whereby he may have the greater glory 2. Is supplication which is the imploring mercy from God either with respect to the pardon of sin committed or the preventing those judgments that are impending or the removing such as are inflicted As we find Daniel in the time of his fasting after his confession made earnest supplications for forgivenesses of sin v. 9. for the turning away God's anger and fury v. 16. for the shining of his face upon his sanctuary v. 17. for the repairing the desolations of their City call'd by his name v. 18. and for the people in general ibid. And therefore fasting and prayer are frequently mentioned together in Scripture Luke 2.37 Acts 10.30 Acts 14.23 24. 1 Cor. 7.5 though prayer in general comprehends confession and thanksgiving in it as well as supplication yet in a stricter acceptation petition for mercy doth most properly express the import of the word and the main matter of the duty And this the King of Nineveh enjoined in the fast appointed by him Jonah 2.8 Let man and beat be covered with sackcloath and cry mightily to God So that supplication and crying to God is another great part of the duty of the day 3. Hearing the word for the word is necessary both for the discovery of sin for our present humiliation and for the discovery of our duty with respect to future reformation both which are necessary to an acceptable fast And the word of the Gospel sets before men a door of hope that their sin may be pardoned and judgment removed It presents God not only as reconcileable but delighting in mercy It sets before men many instances of God's hâ—aring prayer and the prevalency of repentance and humiliation with him And particularly what acceptance solemn fasting hath found with him in several ages And all this mightily tends to the furthering the great duties of the day And it is observed of the fast kept by the children of Israel Nehem. 9.3 that they read in the book of the Law of the Lord their God one fourth part of the day and another fourth part they confessed and worshipped if repentance spiritual mourning and soul humiliation be necessary to the day as I shall shew presently then the hearing the word may be of great use thereunto As when Josiah heard the words of the Law he rent his cloaths and humbled himself 2 Chron. 34.27 and Ahab upon the like occasion humbled himself though not in the like manner and we read how God appointed Jeremiah and Jeremiah Baruch to read the roll that was written from the mouth of God in the ears of the people upon their fasting day Jer. 36.6 and what was the cause of Ninevehs repentance and humiliation was it not Jonah's preaching as our Saviour speaks of it Math. 12.41 They repented at the preaching of Jonah though his preaching was only this yet forty days and Nineveh shall be destroyed The word is effectual through Christ to bring the impenitent to repentance and to renew the exercise of repentance in those that have already repented which is a proper work for a fast day 4. Renewing our Covenant with God which in private fasts is to be done betwixt God and a man 's own soul and in publick fasts by the mouth of the preacher and the peoples consent thereunto And this Covenant is either the general Covenant that we renew or else a particular Covenant with respect to some particular duties that we ingage our selves unto Or else both together As in the publick fast observed by the children of Israel in Nehem. 9. both Princes and Nobles and people renewed their general Covenant to walk in God's Law which was given by Moses the servant of the Lord and particularly they covenanted not to give their Daughters to the people of the Land nor take their Daughters for their Sons as we read Nehemiah Chap. 10. ver 19 20. and the Covenant being written their Princes Levites and Priests did seal to it So if a Church or people have contracted guilt upon themselves by the omitting of some duties or the committing of any sins for which the Lord may have a controversie with them It is a proper work upon a day of fasting to ingage themselves to a reformation by a solemn renewing their Covenant with God And though we have not a particular Instance of this in the New Testament yet the Law of saith that requires men now to take hold of God's Covenant and in all cases to make use of it so in some special cases to renew it also Not that it needs renewing as to the substance or sanction of it on God's part but we are on our part to renew it with God by laying new ingagements and obligations upon our selves to carry it in all things according to the Law of this covenant in the restipulating part of it 5. The next duty of the day is Thanksgiving Though this seems not the proper duty of the day yet is not to be omitted for the due consideration of God's mercy tends to the aggravation of sin and so to make mens confessions and
humiliations more affectionate and evangelical As in that fast I mentioned before Neh. 9. The Levites did stand up among the people and begin the day with blessing God Blessed be thy glorious name which is exalted above all blessing and praise ver 5. and so they proceed to recite a catalogue of God's mercies even from the first call of Abraham to their settlement in the Land of Canaan which reacheth to ver 25. And all this was to bring in the Nevertheless mention'd v. 26. with the greater Emphasis to their humiliation Nevertheless they were disobedient and rebelled against thee and cast thy Law behind their backs and shew thy Prophets c. and the same we may observe in Ezra chap. 9. He takes notice of the reviving God had given them in their bondage and the Nail in his holy place and the Wall in Judah and Jerusalem ver 8 9. the more to aggravate the peoples sin in doing according to the abominations of the Canaanites and mingling themselves with the people of the Land ver 1 2. The goodness of God is said to lead men to Repentance Rom. 2. And therefore mention is to be made of it upon a day when the exercise of Repentance is specially in season Yea Thanksgiving also is requisite as an attendant of supplication for the giving thanks for mercy received is an effectual way to obtain New mercy According to that known saying Efficacissimum genus rogandi est gratias agere Giving thanks for mercy received is the most effectual way to obtain new mercy Thanksgiving carries supplication in the spirit of it And if according to the Apostle Phil. 4. We are in every thing to make known our request with supplication and thanksgiving then when ever we come to God with Supplications we are to couple them with thanksgiving 6. The last duty I mention which is the Appendix to the rest is that of Alms-deeds for when we come to beg mercy from God we should not forget to shew it to men And he that stops his ear to the cry of the poor Prov. 21.13 he may cry but shall not be heard yea his prayers are so far from coming up as incense before God that they are an abomination Cornelius that was a man much in prayer and fasting also as is noted of him Act. 10.30 was full also of Alms-deeds Act. 10.31 and both together came up as a memorial before God Alms-deeds as they are not to be confined to a fast day so surely are not to be excluded He that vvill on such a day shut up his purse let him take heed least God shut up against him his ear his heart and his hand The People complain Isa 53.8 Wherefore have we fasted and thou seest not God tells them they fasted but shewed not mercy and therefore fasted not aright and then tells them what was the fast that he had chosen ver 7. Is it not to deal thy bread to the hungry and when thou seest the naked that thou cover them c. Certainly those duties that ought to follow our fasting or else it avails nothing with God ought not to be shut out of the duties of such a day if there be call and opportunity thereunto Thus I have shewn the duties of a fast day which are external with respect to the outward performance And next I shall shew what frame of spirit is requisite to such a day without which all these duties may be externally performed and yet the fast not accepted Rom. 2. ult For as the Apostle saith of Circumcision It is that of the heart and of the spirit so is that fasting that is well pleasing to God There may be confession supplication renewing the Covenant Thanksgiving Alms-deeds and yet if there be wanting a suitable frame of heart all this may be but as a body without the soul or matter without form that may have praise with men but none with God Now this frame of soul consists in 1. Self-debasement 2. Godly sorrow 3. Filial fear 4. Ingenuous shame 5. Inward purity 6. Evangelical faith and hope I shall speak briefly to them all 1. Is self-debasement God complains of the Jews fasting Isa 58.5 they did hang down their heads like a bulrush but their souls did not bow down within them We call a fast day a day of humiliation but we have the name but not the thing if the soul be not humbled What is it for the body to wear sackcloth if Pride cover the heart or to spread ashes under us if the soul lye not down in the dust or to fast from bodily food if the soul be not emptied of self-fulness 2. Godly sorrow A fast day is for afflicting the soul and how is the soul afflicted without true sorrow The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies a fast is derived from a root that signifies to afflict so essential is the afflicting the soul to the day It was a charge against the Jews Isa 58.2 Behold in the day of your fast ye find pleasure What kind of pleasure it was is not there mentioned but it was some sinful pleasure that was not congruous to the day Daniel speaks of his fast ch 10.3 I sat full three weeks mourning As at our funerals many enter the house of mourning and wear black but there is no mourning within nor no garment of heaviness covers their soul So do many enter the day and duty of fasting but no godly sorrow enters with them into it or attends them in it Every thing is beautiful in its season Eccl. 3.11 A fast day wants its beauty if no true sorrow attends it We make confession of sin but if there be no sorrow we feel not what is spoken and what will words of confession avail Ephraim is said to bemoan himself Jer. 31.18 And God is said to hear it and he bemoaned him also But how can we think God's heart should be affected with our confessions when our own are not The Jews upon their solemn days had their solemn sacrifices A fast day is a solemn day and it is not to be without its sacrifices and the great Sacrifice or Sacrifices of the day is a broken and contrite spirit psal 51. 3. Filial fear Natural fear hath sometimes brought a people to the duty and a filial fear is to be exercised in the performance of it as Jehoshaphat feared and then proclaimed a Fast 2 Chron. 20.3 And so did the King of Nineveh Jonah 2. when God's judgments are abroad we ought to fear and this fear should lead us to meet him in the ways of his judgment by prayer and fasting for all our serving God is to be coupled with fear Psal 2.11 our rejoycing is to be with trembling much more our mourning In a fast day we especially deprecate God's wrath and therefore we ought to have such a sense of it as may cause sacred fear There is no affection of the soul but ought to be
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
and soul Is that man fit to govern another that can't rule himself Is he that hath drowned his reason capable of instructing one that which requires some vvisdom to understand and learn and more to teach Are not Sots that can't speak sense in a sweet frame to speak to God in Prayer or to read a Chapter What have such to do to take God's name into their mouths which hate to be reformed O that wicked Masters would consider that their wickedness doth not only hazzard the damnation of a single soul but even of all that are under their charge Is it not enough to have your own sins to be lay'd to your charge are all your oaths and lyes and wickedness too little to sink you but you must make your Servants sins yours Is one damnation too little but you must seek to double it Are those flames so cool and tolerable that you are busie in adding fuel to that terrible fire to make it burn seven times hotter What a hell must such a mans house be in which the Name of God is scarce heard except it be in an oath or a curse Is there a blessing like to be in the house on which God's curse rests Friends I believe you would be loth your children should have Cham's curse and be servants to a Tyrant and a Slave Prov. 3.33 Pythagoras a wicked man is both Masters if you would have your servants obey your commands you must not break God's If you would have them sober you must not be drunk if you would have them chast you must not be filthy if you would have them true you must not be false if you would have them good you must not be bad your selves Your example signifieth more to them than your precept do not undo that by your actions and life which you would build up by your words O! little do wicked Masters think what a plague they are to a City what a curse to a Family and what inevitable ruin they expose their own and other souls bodies and estates to except infinite power and mercy step in quickly to prevent it Secondly Take heed of idleness carelessness and trusting your Servants too much A master's negligence tempts the Servant to unfaithfulness When Masters are idle abroad usually the Servants are so at home It can't well be expected that when the Master is spending his time foolishly and unaccountably in the Coffee-houses Ale-houses or Taverns the Servant should spend his wisely in the Shop especially where he observes that the Master never minds which end goes foremost never examines his Books nor calls him to any account O this sin of idleness that Sodomitical soul-debasing body-weakning Ez. 16.49 estate-wasting sin Have we a mind to try whether God will rain such another storm of brimstone upon us as once he did upon them Seneca O how many persons are very prodigal of that commodity which will shortly be very precious Sirs do you never take a Bible in your hands do you never read how much God is displeased with sloth how oft he forbids it Rom. 12.11 Prov. 18.19 Can you call your spending three or four hours together in an idle house in insignificant chat redeeming the time Is neglecting your Servants the way to make them faithful O think of these things before it is too late I know men have their excuses and can easily evade what I say But believe it it is one thing to deal with a poor Minister and another thing to deal with God and a thousand of your pleas when they are cast into his ballance at the Day of Judgment will be found light If men must be judged for idle words I believe they will scarce be acquitted for idle actions I wish we that are Masters could oft speak to our selves in that brave Emperor's language Antoninus l. 5. n. 1. In the morning when thou findest thy self unwilling to rise consider with thy self presently it is to go about a man's work that I am stirred up am I unwilling to do that for which I was born and brought into this world was I made for this to lay me down and make much of my self in a warm bed O but this is pleasing And was it for this that thou wert born that thou mightest take thy pleasure Was it not in truth that thou shouldest alwayes be busie and in action Seest thou not how every thing is busie in its kind to perform what belongs to it in its place c. and you use to say If you keep the shop the shop will keep you If you keep not your eye upon your servant when you hope to find an honest man you may meet a thief Thirdly Take heed who you admit into your Family One that is born of wicked debauched Parents and hath had nothing but bad examples and seldom good precepts that hath been accustomed to lying and baseness from the Cradle that hath not been taught to read and knows neither his duty to God nor man that is ignorant of God Christ Soul Heaven Hell and consequently is not capable of lying under the force of the most powerful motives to faithfulness Psal 101 3. David was huge cautious in this point a lyer should not dwell in his house As good servants bring a blessing along with them into the Families where they come Gen. 39 5. so sometimes wicked servants bring a curse with them into the house where they come Little do Masters think how much dammage a neglect in this may bring upon them their estate may insensibly be wasted their other Servants infected their Children be corrupted and provisions laid in to feed their sorrows all their days Never talk of what thou shalt have with them how responsable their Parents be will this ballance the hazard of your Childrens Souls Sooner take a toad into your bosome then a wicked servant into your Family Fourthly Take heed of putting your Servants upon too much work It 's the way to alienate their affections to make them almost uncapable of doing their duty as they should to God it puts them upon cryes and groans to him Exod. 2.24 that hath ever an ear open to the complaints of the oppessed by this you make them more blockish and less ingenuous and consequently not so fit to carry on your business so much for your interest as else they might do remember how contrary this is to humanity How would you like this in others Were the Egyptians to be justified for their great burdens wherewith they loaded the Israelites and the Turks to be commended for the hard vassalage they put poor Christians to I know you readily censure both these and how can you condemn either when you imitate both Is your sin less because against greater light except you desire the curse of God and man too take heed of this sin You may learn more mercy from an Heathen than you ever practised For he tells you Seneca
mean while i. e. in this life while conscience bears witness accusing or excusing one another in the day when God shall judge the secrets of men i. e. and also at the day of judgment when conscience shall give in it's final Testimony upon God's examination of the secret counsels This place is properly meant of those reasonings concerning good and evil in men's Consciences agreeable to the Law of nature imprinted on them which shall excuse them if they practice accordingly or accuse them if they behave themselves contrary thereunto But it will hold in this Case for if those inward approbations of the the notions of good and evil will accuse us for our contrary practices they will also accuse us for our contrary thoughts Non solum opus sed mali operis cogitatio paenas luet Hieron in 1 Hos 7. Acts 8.22 Our good thoughts will be our accusers for not observing them and our bad thoughts will be indictments against us for complying with them 'T is probable the Soul may be bound over to answer chiefly for these at the last day for the Apostle chargeth Simon 's guilt upon his thought not his word and tells him pardon must be principally granted for that The tongue was only an Instrument to express what his heart did think and would have been wholly innocent had not his thoughts been first criminal What therefore is the principal subject of pardon would be so of punishment as the first incendiaries in a rebellion are most severely dealt with And if as some think the fallen Angels were stript of their primitive Glory only for a conceiv'd thought how heinous must that be which hath inrolled them in a remediless misery Having proved that there is a sinfulness in our thoughts let us now see what provocation there is in them Which in some respects is greater than that of our actions But we must take actions here in sensu diviso as distinguished from the inward preparations to them In the one there is more of scandal in the other more of odiousness to God God indeed doth not punish thoughts so visibly because as He is Governour of the world His Judgments are shot against those sins that disturb humane society but He hath secret and spiritual Judgments for these suitable to the nature of the sins Now thoughts are greater in respect 1. Of fruitfulness The wickedness that God saw great in the earth was the fruit of imaginations They are the immediate causes of all sin No Cockatrice but was first an egg It was a thought to be as God * Gen. 3.5 2 Cor. 11.3 that was the first breeder of all that sin under which the world groans at this day For Eve's mind was first beguiled in the alteration of her thought Since that the lake of inward malignity acts all it's evil by these smoaking steams Evil thoughts lead the van in our Saviour's Catalogue Matth. 15.19 as that which spirits all the black regiment which march behind As good motions cherish'd will spring up in good actions so loose thoughts favoured will break out in visible plague-sores and put fire unto all that wickedness which lyes habitually in the heart 2 Tim. 2.16 as a spark may to a whole stock of Gun-powder The vain babblings of the soul as well as those of the Tongue will encrease to more ungodliness Being thus the cause they include virtually in them all that is in the effect as a seed contains in its little body the leaves fruit colour scent which afterward appear in the plant The seed includes all but the colour doth not virtually include the scent or the scent the colour or the leaves the fruit So 't is here One act doth not include the formal obliquity of another but the thought which caused it doth seminally include both the formal and final obliquity of every action both that which is in the nature of it and in the end to which it tends As when a Trades-man cherisheth immoderate thoughts of gain and in the attaining it runs into many foolish and hurtful Lusts 1 Tim. 6 9. there is cheating lying swearing to put off the commodity all these several acts have a particular sinfulness in the nature of the acts themselves besides the tendency they have to the satisfying an inordinate affection all which are the spawn of those first immoderate thoughts stirring up greedy desires 2. In respect of Quantity Imaginations are said to be continually evil There is an infinite variety of conceptions as the Psalmist speaks of the Sea wherein are all things creeping innumerable both small and great and a constant generation of whole shoals of them that you may as well number the Fish in the Sea or the Atomes in the Sun-beams as recount them There is a greater number in regard of the acts and in regard of the objects 1. In regard of the acts of the mind 1. Antecedent acts How many preparatory motions of the mind are there to one wicked external act Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plutarch Moral p. mihi 500. how many sinful thoughts are twisted together to produce one deliberate sinful word All which have a distinct guilt and if weigh'd together would outweigh the guilt of the action abstractedly considered How many repeated complacencies in the first motion degrees of consent resolved broodings secret plottings proposals of various methods smothering contrary checks vehement longings delightful hopes and forestalled pleasures in the design All which are but thoughts assenting or dissenting in order to the act intended Upon a dissection of all these secret motions by the critical power of the word we should find a more monstrous guilt than would be apparent in the single action for whose sake all these spirits were raised There may be no sin in a material act considered in it self when there is a provoking guilt in the mental motion A hypocrite's religious services are materially good but poysoned by the Imagination skulking in the heart that gave birth unto them Prov. 21.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a wicked thought Ezek. 23.3.19 Yet she multiplied he◠whoredoms in calling to remembrance the days of her youth c. v. 21. the lewdness of her youth 'T is the wicked mind or thought makes the sacrifice a commanded duty much more an abomination to the Lord. 2. Consequent acts When a man's phancy is pregnant with the delightful remembrance of the sin that is past he draws down a fresh guilt upon himself as they did in the Prophet in reviving the concurrence of the will to the act committed making the sensual pleasure to commence spiritual and if ever there were an aking heart for it revoking his former grief by a renewed approbation of his darling lust Thus the sin of thoughts is greater in regard of duration A man hath neither strength nor opportunity always to act but he may always think and imagination can supply the place of action Or if the
Consolation this is to be our familiar and frequent Discourse wherein we should be most delighted and whereby we may be most edified Deut. 6.6 7. These words which I command thee this day shall be in thine heart and thou shalt teach them diligently unto thy Children and shalt talk of them when thou sittest in thine House and when thou walkest by the way and when thou lyest down and when thou risest up Col. 3.16 Let the Word of Christ dwell in you richly in all wisdom teaching and admonishing one another What will we advise in Order to the more easie and profitable management of this Duty 1. Furnish your selves with all variety of pious matter that you may have a word to adapt every occasion and bring out of your Treasure new or old according to the Season hence you will have a presentness of mind to the work and there will be a peculiar gratefulness in your words as savouring neither of force or affectâ—tion in this sense Christ had the Tongue of the Learned Mat. 13.52 and thus he would have every Scribe instructed this would make our Discourse still pertinent that it could not well be rejected Prov. 25.11 a word upon the wheels he calls it Isa 50.40 in respect of readiness and regularity 2. Affect your heart with what you are about to speak David waited till his heart was hot and the fire burned and then he spake Psal 39.3 And then it is that your words will slow from your mouths and glow upon your Companions hearts you seem in carnest and they know not how to take it in jâ—st 3. Fortifie your selves for such Discourse reckoning you may meet with discouragements but put on the brow of brass be not dismayed nor ashamed let iniquity be ashamed and stop its mouth but while vanity and all manner of Ribaldry passes currant in every Company let not good Discourse creep into a corner as if it alone were guilty Say as Paul I am not ashamed of the Gospel of Christ and resolve to walk and talk according to it say the World what they will of thee for it 4. Watch occasions to fall most handsomly upon it not as putting by Discourse of a lower allay but as improving it ingraffing your good Fruit on their Crab-stock as Christ hath given you frequent Examples and assure your selves the more Natural and insensible your transition is the easier and better will the Discourse be entertained in as much as the Company is less affronted than if their Discourse was directly put by and yours preferred 5. Labour to make your good Discourse every way as grateful as it may wisely considering persons you are conversing with what is to be said and how every thing may take best that you say because the Preacher was wise he sought out acceptable Eccl. 2.10 as well as profitable words and no doubt acceptable that they might be profitable Now there are several things give a grace and are a great set off to our words some of which commend them to one and some to others and some to all To begin with those that are more general and adorn all Discourse such are measure season suitableness sweetness foundness c. These must be still regarded or Company may justly be offended as being some way abused their time seems not valued their businesses regarded their passions considered their Persons or parts duly reverenced when their Ears are impertinently entertained or perpetually with the same things tired And then more particularly modesty wins much on Superiors familiarity on Inferiors a pleasant Lepor or Saltness upon Equals freeness on Friends Courteousness on Strangers meekness on Offenders plainness on the Ignorant You need take least care to please the wise for he heeds the matter and can make allowances for the manner of the Discourse Quest Is that Lepor or Saltness of Speech we spoke of allowable in holy Discourse The grounds of doubt are in that the Apostle seems to reckon it inconvenient in any Discourse Ephes 5.4 And it may look like a transgression of that peculiar gravity that seems proper for our Religious Discourse First Answ It is generally granted that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which this Jâ—sting or facetious expressing our selves condemned here by the Apostle is noted is of a good signification and was of good Reputation among the soberest Heathen and imported as they deemed one of the great vertues or graces of Speech as shewing readiness of wit and sweetness of manners in which Original sense Calvin says of it that it is worthy of a Free and ingenious man 2. It is as generally supposed that this Lepor or Saltness of Speech was ordinarily abused and under pretence of wit most men played the Fools venting the froth instead of the Flower of their brains which the Apostle is thought to have respected in joyning together jesting and foolish talking And you know that a Jester and a Fool are even Synonymous terms among us none more idly squandring away their wit without respect to those chief ends for which God gave it and they are obliged to use it minding only the tickling of the flesh having no regard to the profiting of the Spirit This abuse of wit that was even become general I conceive the Apostle le ts fly at as also they apprehended that Translated the word by scurrility into which this Lepor was degenerated Now our wit may be reckoâ—ed to be abused 1. When we are conceited of it and use it purely in Ostentation of self and contempt of others hereby we are injurious to our own Souls nourishing Pride which it should be our great business to pluck down 2. When we are immoderate in it and either vainly or extravagantly lavish it Wit should be used like Salt sparingly a grain or two does well a meal surfeits It speaks vanity in us and nourishes over-much levity in others and two to one we run dregs if we know not when to have done medling with every thing and every one 3. When we are offensive by it either to God's holy Ears by our Profaneness or to our Brother 's by over-sharpness and we should be especially tender where there is more than ordinary weakness or plainness and a greater Liberty may be used in this latter kind where there is great wickedness or conceitedness 4. When to any base ends we prostitute it as first to expose holy things or Persons to the scorn of Fools lessning their repute and reverence by our light mentioning of them or playing upon them this is a degree of Blasphemy or Secondly when we design it only to make sport and raise Laughter among those especially which we should rather provoke to weeping From all this it appears that there needs great Caution in the use of this gift or faculty But yet that it may be both innocently and advantagiously used and Christian gravity maintained I shall briefly prove from Scripture Examples even in most serious and
weighty matters And I note eminently three occasions where there may seem needful some more than ordinary strain of Speech or use of Salt in it 1. If what we say be for Food or Physick to a Sick or weak stomacked Person that may otherwise nauseate it this Salt may be useful to give it a relish and get it the easier down for which purpose the plain way of speaking was waved by Nathan 2 Sam. 12.1 c. And again by another Prophet 1 Kings 20.38 c. And almost generally by our Saviour without a Parable he scarce spake any thing there was no coming upon those kind of Persons without circumventing of them On the like necessity we should endeavour to shew like ingenuity that we may catch Persons with guile that will not otherwise come to hand 2. If our words be intended for Swords this kind of Speech doth set a keenness upon them for which purpose it is most frequently used in Scripture as you may see notable instances 1 Kings 18.27 2 Kings 17.32 33. The proud Fool will not be convinced often by plain Reason that there is almost a necessity of irrision we must make him ridiculous that his Folly may be conspicuous when he is throughly exposed he may chance be humbled I take the wise man as directing us to this method with this sort of men Prov. 26.5 Answer a Fool according to his Folly lest he be wise in his own Conceit according to his Folly that is according as his Folly does deserve answer him sharply smartly utterly silence him that he may take care to speak wiser another time repone illi verbera virgam as one says answer him with words as smart as Rods the Fool 's back requires them Prov. 26.3 3. Eccl. 12.11 If as Nails we would drive our words to which also they are compared there is a tendency in this pleasantness of Speech to fasten them and fix them more firmly in the memory whence I conceive old dying Jacob gave his last Blessing in such harmonious words as some of them are bearing allusion to his Sons names such as Jehudah Jodudah Dan Jadin Gad Gedud c. The Mother 's imposed their names for one Reason but something in their future condition the Father sees that agrees well enough to their names whereon he chooseth to read their destinies as it were by them for the more easie remembrance of them I would not these Examples should be abused to prevent which let me only caution That we gravely sparingly and for like necessary ends do imitate them or pretend no Patronage from them To proceed 6. Naturalize this Discourse if possible and as far as possible to you then and not till then you will speak with ease and speak with a grace and this facility is chiefly got by frequency We must in a manner confine our selves to this dialect that we may get this Excellency in it for which purpose let your converse be most with those that speak this Language and converse with all that are any way capable in this Language provoke them to it use them to it necessitate them to it if they will converse with you be as one that could hardly speak any thing but it from your youths accustom your selves to it in your Houses and among your familiars initiate your selves herein they will bear with your stammerings which you might be ashamed of before Strangers and having once got take heed you do not forget the Language but inure your selves daily to it you may travel through the World with it it is one of the Learned Languages that all Scholars 〈◊〉 have been bred in Christ's School understand you herein have conâ—â—se with them and it is no great matter if you are a Barbarian to others if it quits you of their Company it does you a kindness if this way you can be quit of vile and vain Companions it is the honourablest way you can be rid of them and so far as separated from them you have Heaven's happiness on Earth better a great deal they should be angred and estranged from you upon the holiness of your Discourse than you grieved or defiled by the commonness or Profaneness of theirs Though I must also tell you if once this Discourse was habitual to you it might be better born in you and no body would expect other from you but as they had occasions of dealing with you might probably be awed into a Conformity to you Further to engage you so far as may be in this holy strain of Speech take these Motives 1. No Discourse is so proper for you as Christians Motives it being the Language of the Countrey to which you do belong further your concerns generally lye in the word all that are worth speaking of why should you in a manner talk of any thing else It is almost an impertinency for a Christian to talk of this World wherein he is a Stranger and whereof he can call little his own but a burying place This was the utmost I find great Abraham to have grasped after or reckoned of in this World that he made sure of Gen. 23.4 20. I am a Stranger and Sojourner with you give me a possession of a burying place And the Field and the Cave was made sure to Abraham for a Burial place Truly this is all we are sure of here below that if we talk of any thing in this World it is most proper to talk of our Graves and our daily readiness to drop into them into which Discourse David Naturally fell when his Company would not bear higher Psal 39.4 c. Lord make me to know my end and the measure of my days what it is that I may know how frail I am But turn him to the Word he has something there God Christ Men Angels Life Death things present things to come all things are his Confine then to your own matters especially since you have so large a Field Every one talks of their proper concerns Navita de ponto Have you nothing of your own to talk of or is it not to compare with what others so much please themselves to prattle about For shame Christians that you alone should rove and ramble at this rate holy heavenly Discourse is that one would expect from you and that alone seems pertinent to you 2. No Discourse is so profitable One may hear a deal of other chat and be neither the better nor wiser or at least we are instructed unto some little mean designs but when we talk out of the Word we are in the way of Learning or Teaching what will be for our universal accomplishment for as he says 2 Tim. 3.16 The Scripture is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness that the man of God may be perfect throughly furnished unto all good works Yea such Discourse does not only fit us for the work of this World the best the noblest Atchievements in it
but it prepares us for and in a sense enters us into the Work of the other World for that I conceive lyes much in the holy use of the Tongue we hear of no other imployment of the Saints in glory but that they night and day are praising God he is always in their eyes he is ever in their mouth The work of Heaven will not be uncouth to them that have been much Exercised in holy Heavenly Discourse on Earth but for others that can scarce frame their mouths to a good word on Earth for my part I know not what they will do in Heaven though I think there is no great danger of their coming thither 3. No Discourse is so pleasant next to the Songs of Angels the pious conference of holy men is the sweetest melody our ears can be entertained with other things comparatively found harsh to the things of God neither at the instant affect the Ear with that pleasure nor afterwards leave it in that composure To reflect a little by way of comparison And first let us listen a little to what the World says a buzze there is in both ears but what do we hear Such a man hath play'd the Knave and such a man hath play'd the Fool such a Family is at great Discord or in great distress such a Nation is involved in War or such a Person hath shed the blood of War in Peace for ordinary we hear nothing but what it is a vexation to hear nothing but what may make our Ears to tingle or if ought seems at present to tickle them as profane Jests and idle stories may for a while do this tickling ends in torment the Ear is put out of Order and the Heart as being defiled is not a little discomposed He could see so little pleasure in the Speeches that he abhorred the Songs of Sinners as having no harmony in them their Mirth was rather his Sorrow Eccl. 7.5 It is better to hear the rebuke of the Wise than for a man to hear the Song of Fools But 2. In listning to holy Discourse we hear of the Love of God the glory of Heaven the Graces that do shine in some the Duties that are performed by others we hear of an end that shall be put to all earthly troubles whereby the sharpest sufferings are allayed and by what we may hear further death it self comes to be despised Are the stories we hear on one Ear and the other to be compared we may hearken long enough e're the Ear will be satisfied with hearing except we chance to hear something from Heaven all the good News is in the Word of God and to be heard from good men that bring us stories there-from 4. By neglecting holy Discourse you may lose opportunities of good both to your selves and others that you will wish you had taken 1. It may be as to your selves you were in Company with Persons eminent for grace and knowledg here was an opportunity of doing your own Soul good but by the stream of your impertinent tattle all savoury Discourse was diverted that Season was neglected afterwards you see your lack of knowledg the Instrument is removed Ah Fools do we not then cry out of our selves the opportunity is gone and we are undone How must it gall an awakned Jew to think what Discourse he had with Jesus Christ Is it lawful to give Tribute to Caesar Here is a Woman caught in Adultery Why do not thy Disciples Fast c. Ah! had I nothing else to enquire of my Saviour Would it not have been more pertinent to have asked what I shall do to be saved But he is gone and I must die in my sins How many Persons have we sent away that have had a word of wisdom in their hearts having learnt only what a Clock it was what weather what News forgetting to ask our own hearts what all this was to us and enquire of them things worthy of their wisdom and our learning Secondly as to others you may rue the opportunities you have lost here lay a poor wretch with one foot in Hell would he not have started back if he had had light to Discover his Danger Well you are together something you must say the same breath would serve for a compassionate admonition as a complacent impertinency which will redound to neither of your advantages you part the man dies in his sins and in the midst of Hell cryes out against you one word of yours might have saved me you had me you might have told me of my danger you forbore I hardned the Lord reward your negligence Oh give not poor Souls occasion to rail at you in Hell for your sinful silence or impertinent converse with them here on Earth You will pretend it may be want of matter in excuse for your forbearing holy Discourse Object No Friend it was want of mind Answ thou art not straitned in thy Subject but in thy self Religious matter has no End Eternity is not sufficient for it but thou art resolved also it shall have no beginning Well you know your duty and do as likes you 3. In order to the right management of our Tongue especial regard must be had to its scope what is aimed at in every motion of it either immediately or ultimately for without some scope it is vain talk and according to the goodness or badness of our scope it is ordinarily good or bad talk I say ordinarily for some talk is so bad that it is scarce capable of a good scope much less of being made good by it yet less evil it does become to instance in blasphemy and lying great moral evils both in their own Nature and no design can destroy the Nature of them in that the Word of God allows not but forbids the doing of evil that good may come of it yet speeches materially so have been passed over the evil as of simplicity pardoned and the good aimed at in them as of sincerity rather rewarded As Paul Rahab and the Egyptian Midwives might be instances but let us take heed of making them Examples But ordinarily as I said before the Scope does much unto the Specification of the Speech so much 1. That fair Speeches become foul if dirty designs be couched under them or carried on by them he cryes out therefore for help against the Flatterer as if he was a Murtherer Psal 12.1 2 3. Help Lord for the faithful fail they speak vanity every one with his Neighbour with flattering lips c. the Lord shall cut off all flattering lips Psal 55.21 His words are softer than Oyl yet are they drawn Swords The like may be said of the fawning Woman that entices to vice Prov. 5.3 4. The Lips of a strange Woman drop as an Honey-comb but her end is bitter as Wormwood sharp as a two-edged Sword 2. Good Speeches become evil to the users of them if evil be meant by them as if we couch under them to cover sinful purposes
unto the practice of iniquity and then together solace themselves in those Satisfactions of their Lusts which their power and interest in the world do furnish them withal These are the Dainties of which an impotent longing and desire do betray the minds of unstable Persons unto a Compliance with wayes of sin and folly for I look on these Dainties to comprise whatever the Lust of the eyes the Lust of the flesh or the pride of life can afford All these David prays to be delivered from any inclination unto especially when they are made the Allurements of a course of sin In the enjoyment of these Dainties it is the common practice of wicked men to sooth up approve of and mutually encourage one another in the way and course wherein they are engaged And this compleats that goodly felicity which in this world so many aspire unto and whereof alone they are capable The whole of it is but a Society in perishing sensual enjoyments without controll and with mutual Applauses from one another This the Psalmist had a special regard unto who casting his eye towards another Communion and Society which he longed after v. 5. that in the first place presents it self unto him which is most opposite unto those mutual applauses and rejoycings in one another which is the salt and cement of all evil Societies namely Rebukes and Reproofs for the least miscarriages that shall be observed Now whereas the Dainties which some enjoy in a course of prosperous wickedness are that alone which seems to have any thing in it amongst them that is desirable and on the other side Rebukes and Reproofs are those alone which seem to have any sharpness or matter of uneasiness and dislike in the Society of the godly David ballanceth that which seemeth to be sharpest in the one Society against that which seems to be sweetest in the other and without respect unto other advantages prefers the one above the other Hence some read the beginning of the words Let the Righteous rather smite me with respect unto this Comparison and Ballance 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 shall be in their Calamity The view of our Translation will evidence the words to be Elliptical in the Original by the various Supplements which we make to fill up the sense of them and render them coherent And this hath put some difficulty on the Interpretation of the Text and caused some variety of apprehensions in sober and Learned Expositors It is not unto my present purpose to engage into a discussion of all the difficulties of the Text seeing I design to found no other Doctrine thereon than what all will acknowledge to be contained in the words and their coherence I shall only therefore briefly open them with respect unto our present purpose and its concernment in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Righteous is any one opposed to the workers of Iniquity v. 4. any Righteous person whatever any one who is of the Society and Communion of the Righteous ones For all the World falls under this distribution as it will one day appear Let him smite me The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is seldom used in the Scripture but to signifie a severe Stroke which shakes the Subject smitten and causeth it to tremble See Prov. 23.25 1 Sam. 14.6 Psal 74.6 And as it is used for the stroke of the Hammer on the Anvil in fashioning of the Iron Isa 41.7 Wherefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following may be taken adverbially as a Lenitive of that Severity which this word importeth Let him smite me but Leniter Benigne Misericorditer Gently Kindly Friendly Mercifully And so some Translations read the words Let the Righteous smite me friendly or kindly But there is no need to wrest the word to such unusual sense for the Psalmist intends to shew that so he may be delivered from the Society of ungodly men and enjoy the Communion of the Righteous he would not deprecate the greatest severities which according to Rule might be exercised in rebuking or reproving of him And this he doth with so full a satisfaction of mind with such an high valuation of the advantage he should have thereby that he says not he would bear it patiently and quietly but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will be unto me a Benignity a Mercy a Kindness as the word imports And as it seems that some reproofs at least some regular dealings of Righteous persons with us may come as a stroke that makes us shake and tremble so it is a good advance in Spiritual Wisdom to find out kindness and mercy in those that are so grievous unto our natural spirits unto Flesh and Blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And let him reprove me This manifests what he intends by smiting in the foregoing words It is reproofs that he intends and these he calls smiting in opposition unto the flattering compliance of wicked men with one another in the enjoyment of their Dainties and with respect unto that smart unto the mind and Affections wherewith some of them are sometimes accompanied But this word directly expressing that subject matter whereof I intend to treat must be again spoken unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words have a double Interpretation for they may be either deprecatory of an evil implied or declaratory of the Psalmist's sense of the good he desired Kimchi on the place observes that his Father Joseph divided the words of the Text and began here a new sense wherein the Psalmist returns unto the close of the fourth verse Let me not eat of their Dainties and let not their precious Oyl that is their flatteries and soothings in sin break my Head but let the Reproofs of the Righteous preserve me And this sense is followed by the vulgar Latin Oleum autem peccatorum non impingat caput meum but the other Construction and sense of the words is more Natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oleum capitis the Oyl of the Head we render an excellent Oyl and countenance may be given unto that Interpretation from Exod. 30.23 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spices of the Head is well rendred Principal Spices But I rather think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oyl powred on the Head which was the manner of all Solemn Unctions is intended This being a great priviledge and the Token of the Communication of great mercy the Psalmist compares the rebukes of the Righteous thereunto and therefore he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall not break my Head Considering Reproofs in their own Nature he calls them smitings some of them being very Sharp as it is needful they should be where we are obliged to rebuke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a piercing and cutting manner 2 Cor. 13.10 Tit. 1.13 But with respect unto their use benefit and advantage they are like unto that
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
Mens carriages will be answerable to the truth and power of their Faith and Hope in reference to the comforts of the unseen world Inf. 3. All the dejectedness of thorow-Gracious Christians arises from their inconsiderateness Inf. 4. To understand the regular measures of Fear and Love is of considerable concernment in our Christian Course Inf. 5. To look and act for joys to come and to make them quickning arguments to our obedience and preparations is an essential part of our Religion 2 John 8. Inf. 6. Immoderate love of Life and fear of Death is sinful and of dangerous consequence Inf. 7. It is of great use to understand the truth and worth of the Comforts of a well-finished Course Inf. 8. Infidelity in whole or in part as far as it reaches cannot but mortifie those noble dispositions and necessary preparations which Christianity calls us to for it is impossible to be religious any further than God's existence and rewarding excellencies and resolutions are credited Heb. 1-1 6 Inf. 9. The want or distance of pertinent and smart temptations is the only reason of perseverance in the formality of Godliness amongst Professors whose hearts and aims are not upon and for the joys of Heaven Inf. 10. To have our Faith and Hope well fixt and exercised is the best Method and Expedient for Chearfulness Constancy and Courage in the whole frame of Christian sufferings and duty This makes exalted active Souls in Godliness and for it Inf. 11. Then what considerable friends are God and Christ to Christianity and serious Christians who have furnished us with hopes and arguments drawn from the certainty and transcendent excellence of joys to come Inf. 12. No man hath cause to quarrel with what he is called to do and suffer for the Christian Cause nor reason to decline Religion because of difficulties in the way These Inferences should and might be enlarged upon but that the determined Bounds of a single Sermon must not be exceeded Close with the Truth delivered here and with the Author lament and pray for the heightning of his too mean accomplishments and furniture What Gifts of Grace are chiefly to be exercised in order to an actual preparation for the coming of Christ by Death and Judgment SERMON XXXI Matth. 25.10 And while they went to buy the Bridegroom came and they that were ready went in with him to the Marriage and the door was shut WE have two large and weighty discourses of Jesus Christ to his Disciples newly before his Death Joh. 14 15 16. the one to comfort them against his departure out of the world the other to prep re both them and us against his return to judge the World of which the present Chapter treateth and part of the precedent In the former Chapter we have Christ's Exhortation unto watchfulness against his second coming Chap. 24.42 urged from the uncertainty of the time of his return And this Exhortation is continued in this 25th Chapter in which there are these three parts The first is contained in the Parable of the Ten Virgins from the first to the fourteenth Verse The second in that of the several Talents given by the Master to his Servants to be employed and improved by them against his return from the fourteenth to the thirty first Verse The third containeth the Description of the Coming of Christ to judge the world from Verse 31 to the end of the Chapter My Text lieth in the first Parable viz. That of the Ten Virgins of which five were wise and five were foolish And whereas Christ very often opened his mouth in Parables none of them comes closer to the Consciences of men than this as I may have occasion to shew hereafter I shall not insist in opening the whole Parable seeing the following Discourse will take in most thereof I will hasten therefore to that part thereof which I have now read unto you Now as for these Ten Virgins they professed alike and who were the wise and who the foolish lay undiscovered till the Midnight-cry was heard Behold the Bridegroom cometh go ye out to meet him behold he cometh with Clouds he cometh to judge the Earth he shall judge the world in righteousness and his People with equity This was an awaking Cry to slumbring Virgins in the midst of the dark and black night who little dream'd that Christ was so near at hand but wise and foolish are startled and raised with it all of them betake themselves forthwith to the trimming of their Lamps when the foolish finding theirs extinguished desire the wise to communicate of their Oil unto them they speak like persons not well awaked For though there is a Communion of Saints in the exercise of their Graces mutually among themselves yet there is no communication of personal Graces to each other and moreover the just shall live by his own and not by another's Faith What therefore say the Wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nequaquam By no means say they lest there be not enough for us and you we have no Oil to spare but go ye rather to them that sell and buy for your selves Salsa derisio non cohortatio saith Beza The Wise answer the Foolish wisely yea wittily upbraid them for their Folly for was this a time to get Grace when the Bridegroom was come and time was slipt Is that a time to have Oil to buy when we should have Oil to burn Or is this Oil to be bought with money and price which is most freely given in the day of Grace and Mercy What therefore do the foolish do As if they foolishly understood an Exprobration for an Exhortation they are thinking now of buying but while they went to buy the Bridegroom came and they that were ready went in with him and the Door was shut In which words you have 1. The going of the Foolish to buy 2. The coming of the Bridegroom to the Marriage 3. The preparedness of the Wise to enter with him 4. The shutting of the Door after them But not to insist upon these things distinctly let me gather up the principal scope of our Saviour in the words which is to shew us Obs That very miserable is the condition of such especially Professors of the Gospel who have Grace to seek and get at the coming of Jesus Christ Observ and as happy is the state of such who are ready to enter with him into the Bride-Chamber of eternal Rest and Peace This is the Point that I shall insist upon which in the Application will lead me to the Question that is to be spoken to 1. I say Very miserable is the condition of such i. e. of such in general and not only of such as profess to Christ but of others also that profess not to him at all as to any shew of Godliness in their lives such as are the far greatest part of men yea and commonly too where the Gospel is preached who are sure enough to seek not
only of the Oil of Grace in their Vessels but of Light also in their Lamps 2. But more miserable is the state of such who are Professors of the Gospell and yet have Grace to seek and get at such an hour yet so will it be as you see in my Text for such are these foolish Virgins who go to purchase Grace when the Bridegroom cometh 3. Very miserable is their case because the Door of the Bride-Chamber is shut against them They profess to the Bridegroom in common with the VVise and now the VVise are admitted and the Foolish excluded For the everlasting Doors of Glory stand open unto saving but never unto common Grace 4. It must needs be then that the state of the VVise is very blessed because they are prepared and their Lights are burning and their loins girded and their Oil of Grace in exercise when Christ is coming to them and therefore they are brought to the King in rayment of Needle work yea with gladness and rejoycing they are brought and enter into the King's Palace where the wise shall shine as the brightness of the firmament and even as the Sun in the Kingdom of their Father But I shall not stand upon this second part of the Doctrine to shew the happiness of the Wise prepared Virgins the Time and Question to be handled will not permit it only something I shall speak to it in the close of this Exercise 1. Therefore in opening of the other part viz. The misery of such as profess to Jesus Christ who have Grace to get and seek at the coming of the Bridegroom let me shew you that there are such as profess at an high rate and yet are no better than foolish Virgins for such are these here in my Text who rise very high in their Professions as excelling the ordinary rank of Pretenders unto Christ How so 1. They are Virgins and what is that 1. They have renounced Antichristian Idolatry and all the false worships of the Mother of Harlots and they will in no wise conform to the Inventions of men as it is said of the hundred forty four thousand which stand with the Lamb on Mount Sion these are they that have not defiled themselves with women for they are Virgins Rev. 14.14 i.e. They have abandoned the spiritual Fornications of the great Whore and kept their garments undefiled in that respect 2. They have also renounced the pollutions of the world through the knowledg of the Lord and Saviour Jesus Christ 2 Pet 2.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Puddles or Sloughs wherein the Swine of the world do wallow they flee from these as the word doth signifie yea they are not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only such as flee from these Puddles but such as at least seemingly abhor them For these Virgins are too neat to defile themselves with the world's mire and dirt they arise you see and trim their Lamps they are therefore trim Virgins who have not visibly defiled themselves 3. And more especially they are Virgins in professing Espousals to Christ the Bridegroom who as it was prefigured under the Law marrieth a wife in her Virginity Lev 21.13 These Virgins therefore are visibly espoused unto Christ and joyned in the same Communion with the wise for here is a fellowship between the Ten they stand at so great a distance from the world's defilements that they profess Communion visibly with the choicest Saints And indeed the Saints in Gospel Fellowship are Virgins and every Church of Christ is a Virgin Hence saith the Apostle to the Church at Corinth 2 Cor. 11.2 I have espoused you to one Husband that I may present you a chaste Virgin unto Christ And therefore the Members of the Churches are to be reputed such Eadem est tatio partis totius seeing they are parts of the same homogeneal Body And thus you see how these Professors are Virgins 2. They have their Lamps as well as the Wise 1. In that they are persons of light and understanding guides to the blind and lights to them that are in darkness instructers of the foolish and yet themselves but fools The Word is also a Lamp to their feet and a Light unto their paths so far that they will conform their Actions to the Rule for the Commandment is a Lamp and the Law is a Light Prov. 6.23 And in these two respects their knowledge and external conformity their Lamps shine as brightly as the wise Virgins do 3. They profess not only their expectation of Christ's coming but make also preparation for it in that they go forth together with the wise to meet the Bridegroom And though at last they are found unready yet they prepare so far that they go forth to meet him as hoping to partake in the blessing and comfort of the Nuptial day whereby it appeareth that they had tasted of the good word of God and the powers of the world to come And though they fell into their midnights-sleep so did the wise Virgins also For it will indeed be such a drowsie time immediately before the coming of Christ that not one of ten that profess unto him will be awaked no nor one in five of such as do truly love him And at the first too they only slumbered and neither slept nor waked but by degrees they fall fast asleep for Security hath its gradual progressions before it be midnight with the Soul But this was not proper to these five but common to all the Ten. 4. They are no less awaked than the Wise with the Midnight-cry of Behold the Bridegroom cometh go ye out to meet him for saith the text Then all those Virgins arose so that they take the Alarm equally with the rest Thus one may be awaked with the Cry of the word of God and yet be void of Grace in his heart 5. They likewise fall to trimming of their Lamps no less than the Wise Virgins do i.e. They fall to furbishing of that Profession which had contracted Scurf and foulness in the time of their midnight-security For now they looked upon themselves as espoused unto Jesus Christ and begin to deck and trim themselves with Ornaments against the Nuptials as conscious that preparation is most necessary for those who desire to be found of Christ in peace at his appearance for there is no meeting him with Lamps untrimmed and Lives unguided by the Word 6. They persevere unto the Bridegroom 's coming they were guilty of security indeed and so were the Wise also but here is neither Apostasie nor discovered Hypocrisie thus far viz. until the Midnight-cry They held out to the last and dye at Heaven's door and like the Levite's Concubine with their hands upon the Threshold Jud. 19.27 Thus they professed far for such a sort I say there is that rise thus high and yet are foolish Virgins 2. In the next place let us consider where the defect is and wherein
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