DEO REIPUBLICÆ ET AMICIS
ESTO SEMPER FIDELIS.
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Tappan Presbyterian Association
LIBRARY.
Presented by HON. D. BETHUNE DUFFIELD.
From Library of Rev. Geo. Duffield, D.D.
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SUPPLEMENT
TO THE
Morning-Exerciſe
At CRIPP LE-G ATE :
OR,
Several more Cafes of Conſcience Practically
Reſolved by ſundry Miniſters.
nuesley
Saroue
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 nefcio quid divinum , & nunquam perit, offi-
cium noftrum nobis semper ad memoriam revocat. Doroth.
Bibl. Pat. T. 4. p. 769.
Qyærimus, quomodo animus ſemper æqualis, ſecundoque curſu eat,
& propitius ſibi ſit, & fua latus adfpiciat : do hoc gaudium non
interrumpat, ſed placido ftatu maneat, nec attollens ſe unquam,
nec deprimens. Seneca. de Trang. anim. p. 678.
..
LONDON,
Printed for Thomas Cockerill, at the Sign of the Atlas in Corr
hil, near the Royal-Exchange, 1674.
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
Ieſus Chriſt our Saviour.
A
Beloved Chriſtians,
s I called in a Contribution of Help for the compoſing of a
Legacy for others, before my Civil Death ; .fo I now tender
уои A Supplement to that Exerciſe, for your better live-
lineſs of Spiritual Life. I shall
ſay nothing to commend theſe ser-
mons to you; my Brethren are all herein unanimous, to ſeek the
Churches Profit, not their own Applauſe ; onely this I muſt ſay, to pre-
vent miſtake, viz. If any curious Reader fall find matter of Ex-
ception ( 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 unfruitfull 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 aſſurd of this, that
you will get more skill and ſtrength for all neceſſary Graces and
Dutyes, by an humble, ſerious, conſtant Courſe of Godlineſs, than
you
poſſibly can do by captious Criticiſmes, and wrangling Contentions
al out leſſer things, in which too many ſpend their Lives. I herein
appeal to your Conſciences, ſhould not theſe Sermons anſwer expeta-
tion, but according to your judgement, either the caſes are ill-choſe,
or not well ſtated; in that the Matter is either defective or redun-
dant, the Language too curious or too careleſs, the Directions too
common or too ſingular. I appeal from your Paſſions to your Con-
ſciences, and down-right charge you in the Name of my Maſter, who
muſt be your Judge, that you read with other spectacles. Theſe are
not caiculated to humour you, but to better you. Theſe are not Du-
ties to be cavild at, but to be practiſed. o that you may be effe&ually
A 2
per-
gon .
:
The Epiſtle***
- WELLA
your
7.
.
Sermon 1. perſwaded, 1. That your Love to God muſt be predominant, and
2. growing, or you degrade your felves below the Beaſts. 2. That
Love to Man muſt be univerſal, and ſpiritual, or you can't évidence
3. 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, 'twill ruine you. Oh that your awakened
4. Conſciences may now allarum you, 4. To catch at Salvation while
it is offer'd, leſt you periſh for ever. Though 'tis a vexed Problem,
5. 5. What Knowledge is neceſary to Salvation, yet can you ſatisfie
your Conſciences without diligent Endeavours to proportion your
Knowledge to the Means you enjoy? And to bring forth Fruits
6. every day, as thoſe that in ſome meaſure feel; 6. What 'tis to be
in the spirit on the Lords Day; and that the Word 7. Preach’d, and
8. 8. Read, may be ſo impreſsid upon Heart and Life, that it may be
an infallible Evidence you are taught of God; And when through
6. weakneſs of the Fleſh your Duties may prove wearifome, 9. Learn
to refreſh your ſelves with the songs of Sion. But would you have
more particular Directions? They are before you. Here you may
10. learn trueChriſtianity, 10. In the daily Improvement of your Bap-
11. tiſme. Here you may learn, 11. How to propagate Religion to Poſte-
rity, by riveting Truth upon your own Hearts, and teaching it to
12. others; but while you are giving Milk to Babes, 12. Excuſe not
your felves upon any account whatſoever from frequent and hungry
feeding upon ſtronger Meat. Be you as ipilling to ſeal to the Con-
ditions of the Covenant, as you are deſirous God ſhould feal to the
Promiſes of it. But who is ſufficient for theſe things ? Pour ont
your Hearts therefore, and lift up your Souls to God in all manner
13,14. of Prayer. 13. Let extraordinary Prayer anſwer that title, 14. Tour
15. Secret Prayer ſpeak ſecret Communion 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-relati-
ons ſhall ceaſe, they may bleſs God to Eternity that ever there were
16. Juch Relations between you. Now therefore, 16. Let Husbands and
Wives be the livelieſt Emblems in the World of Chriſt and his
17. Church. 17. Let Parents and Children be the Evidences and Pledges
18. of Gods Special preſence with this, and the next Generation. 18. Let
Maſters and servants adorn the Goſpel by their exemplary Faith-
19. fulneſs to their Heavenly Maſter. Thus doing, 19. Tour Thoughts
20. will be cured, and in them you'l enjoy God. 20. Tour Tongues will
21. in ſome fence be Gods glory as well as yours, But then, 21. Tox
muſt
1
"
The Epiſtle.
muſt cautiouſly avoid the catching Canker of Detration : 22. So 22.
you ſhall by your Converſations convince the world, there's an Ex-
cellency in Chriſtianity. And that all this may be as well acceptable
to God as approved of Men, 23. Doe all in the Name of Chriſt ; 23.
and while you thus embarque with Chriſt, 24. He'l ſteer you ſafe 24.
between Preſumption and Deſpair, thoſe Rocks upon one of which
moſt periſh. Hereby alſo, 25. Tou'l make your Port with the chear. 25.
ing Joyes of an Heroick Faith; 26. And keep above all Vexing 26.
Diſcontents with your Worldly Condition. 27. And what Afflicti- 27.
ons God's wife Love fall inflict, you'l be able to bear them with
more than a Roman Courage, 28. And though reproachfull Reproofs 28.
may bear hard
upon you, you'l not fret, but welcome them as a pre-
cious Balme. But when you have done your beſt, yet through the
Remainders of Corruption, Guilt will be contracted, 29. You can't 29.
but be reſtleſs till it be removed. 30. Then you may rather hope for, 30.
than fear Death, and 31. Grace thus in Exerciſe, is but one de- 31.
gree from Glory. Now Chriſtians, though there are many particu-
lar Caſes wherein you'l need Direction, yet let me cloſe with this
Requeſt : Try your utmoſt, what the practical Tranſcript of theſe
Directions into your Hearts and Lives will produce, ere you com-
plain for more. That theſe may be uſefull to you ( whoever elſe
cenſures them as uſeleſs) Mall be the hearty Prayer of
June 19. 1674
Your worthleſs Servant,
Samuel Anneſley.
The
The CONTENT S.
Mr. Lye
Serm.
I
H
Ow may we attain to love God with all our hearts, fouls, and minds ?
Mat. 22. 37, 38.
Mr. Milward 2 How ought we to love our Neighbour as our ſelves? Mat. 22. 39.
Mr. Gale 3 Wherein the love of the world is inconſiſtent with the love of God?
1 Joh. 2.15.
Mr.Jenkins 4. How may we improve the preſent ſeaſon of grace ? 2 Cor.6. 1, 2.
.
Mr. Veal 5 What ſpiritual knowledge they ought to ſeek for, that deſire to be
ſaved. &c. Iſa. 27.11.
Mr. Cafe
6 How ought the Sabbath to be ſanctified? Ifa. 58.13, 14.
Mr. Senior 7 How may we hear the Word with profit? James 1, 21.
Mr. Watſon 8 How may we read the Scriptures with moſt ſpiritual profit? Deut, 17.19.
Mr. Wells 9 How may we make melody in our hearts with ſinging of Pſalms?Eph.5.19.
Dr. Manton 10 How ought we to improve our Baptiſm? Acts 2, 38.
11 Bywhat ſpiritual rules may catechifing be beſt manag'd? Pro.22.6.
Mr.Wadſworth 12 How may it appear to be every Chriſtian's indiſpenſable duty ta partake
of the Lord's Supper ? 1 Cor. 11. 24.
Mr. Barker 13 A Religions faſt, Mark 2. 20.
Mr. Lee 14 How to manage Secret Prayer, that it may be prevalent with God to the
comfort, and ſatisfaltion of our Souls ? Matt. 6.6.
Mr. Doolitle 15 How may the Duty of Family-prayer be beſt manag'd? Joſh. 24. 15.
Mr. Steele 16 what are the Duties of Husbands, and Wives towards each other?
Eph.5. 33.
Mr. Adams 17 What are the Duties of Parents, and Children, Coloff. 3. 20, 21.
Mr. Janeway 18 What are the Duties of Maſters and Servants ? Eph. 6.5,6, 7, 8, 9.
Mr. S.C. 19 The ſinfulneſs and cure of thoughts. Gen. 6.5.
Mr. Weft 20 How muſt we governour tongues? Eph. 4. 29.
Mr. Poole 21 How may detraltion be beſt prevented, or cur'd? Pfal. 15. 3.
Mr. Baxter 22 What is that light which muſt ſhine before men in the works of Chriſt's
Diſciples ? Matth. 5. 16.
Dr.Wilkinſon 23 How muſt we do all in the Name of Chrift? Col. 3. 17.
Mr. Cole 24 How may we ſteer an even courſe between Preſumption, and Deſpair ?
Luk. 3. 5,6.
Mr. Fowler 25 How Chriſtians may get ſuch a faith, as may not on'y be ſaving at laſt,
but comfortable and joyful at the preſent. 2 Pet. 1. 8.
Dr. Jacorb 26 How Chriſtians muy learn in every ſtate to be content ? Phil. 4. 11.
Dr. B.
27 How we may ſo bear afflictionsgas neither to deſpiſe them, nor faint under
them? Heb. 12.5.
Dr. Ouren 28 How may we bring our Hearts to receive Reproofs ? Pfal. 141. 5.
Mr.T Vincent 29 wherein doth appear the bleſſedneſs of forgiveneſs, and huw it may be
attained ? Pral. 32.1,
Mr. Silveſter 30 How way we overcome the inordinate love of Life, and fear of Death??
Mr. Hack
31 What gifts of Grace are chiefly to be excrcis d in order to an actual prepa-
ration for the coming of Chriſt by Death and Judgmerit, Matt.25.10.
Queft.
Acts 20. 24.
I
Queſt
. How may we attain to love God with
all our Hearts, Souls, and Minds:
Serm. I.
Matth. 22.37238.
Jeſus ſaid unto him, Thou ſhalt love the Lord thy God with all
thy heart, and with all thy ſoul, and with all thy mind. This
is the firſt and great Commandment.
I
Tis fit this Exerciſe ſhould begin with a general Introduction, that may
indifferently ſerve every Sermon that ſhall be Preach'd. I ſhould be
much miſtaken, and ſo would you too, ſhould we think this Text un.
futable : let's therefore, not only in the fear, but alſo in the love of
"God, addreſs our felves to the management of it.
This Command you have in Deut. 6.5. Thou ſhalt love the Lord thy God
with all thine heart, and with all thy ſoul, and with all thy might. This
Command is not found in Exodus, nor in Leviticus, but only in Deutero-
nomy, i. e. the ſecond Law of Mofes, which as ſome expreſs it, bore a Type
of the ſecond Law, viz. the Evangelical, to which this Command is proper;
for the Old Law was a Law of fear tending to bondage, and therefore Moſes
mentions the incuſſion of terror in the giving of it, which when he hath dif-
patch'd, he begins the following Chapter with Love, noting, that the Holy
Ghoſt will cauſe the Law of Love, to ſucceed the Law of Fear. And 'tis
obfervable that the Jews read this place with the higheſt obſervation : and
their Scribes write the firſt and laſt words of the Preface to it with greater
Letters than ordinary, to amplifie the ſence, and to note that this is the be-
ginning and the end of the Divine Law; and they read this Scripture morning. * Janſen. Ħar-
and evening with great * Religion.
The occaſion of Chriſt's preſſing this command upon them at this time, was The Occafion.
this; when the Phariſees heard how he had baffled the Sadduces, and ſtopped
their mouths, with fo proper and fit an anſwer, that they had no more to ſay,
they conſult how they may ſhew their acumen and ſharpneſs of wit, to dimi-
niſh Chriſt's credit, concerning his Doctrine, and skill in Scripture, and
therefore they chuſe out one of their moſt accompliſh'd Interpreters of the
Law, captiouſly to propoſe an excellent queſtion. They call him Master,
whoſe Diſciples they will not be : they enquire after the Great Command-
ment,
inon.
2
Serm. 1.
ne contemptible
How may we attain to love God
ment, whu will not duely obſerve the leaſt : they thought Chriſt could not
* Cartw. return ſuch an anſwer, but that they might very plauſibly except againſt it. *
Hurm. Auth. If Chriſt ſhould have named any one command to be the greatelt, theit ex-
imperfe&. op.
ception was ready, why not another as grcat às that? but Chriſt's wiſdom
ſhames their ſubtilty; Chriſt doth not call any command Great, with the
leffening of the reſt, but he repeats the ſumme of the whole Law, and diſtin-
guiſheth it into two Great Commands, according to the ſubordination of
their Objects. Thou shalt love, &c. Though the excellency of the ſubject
calls for the enlargement of your hearts, yet the copiouſneſs of it requires the
contracting of my diſcourſe. To ſave time therefore, let me open my Text,
and caſe both together. The cafe is this.
The Caſe. What is it to love God with all the heart, and with all the foul, and with all
the mind; and how may we be able to do it? In ſhort, we muſt love God, as
near as it is poſſible,infinitely.
For directions in this caſe, I ſhall follow this method,
1. Shew you, what it is to love God with all the heart, and with all the
ſoul, and with all the mind.
2. I ſhall endeavour to demonſtrate, that it is our unqueſtionable, and in-
diſpenſable duty fo to love God.
3. Í ſhall acquaint you what Abilities are requiſite for the well-diſcharging
of this duty, and how to attain them.
4. I ſhall give you directions how to improve and augment all the abilities
we can get, that we may have a growing love to God.
5. I lhall cloſe with the beſt perſwalives I can think of, that you would be
graciouſly ambitious of ſuch qualifications, and vigorouſly diligent in ſuch
duties,
1. What is it to love God with all the heart, foul, and mind? we muſt
not be too curious in diſtinguiſhing theſe words : the ſame thing is meant,
# 1 King. 14.8.
when the words are uſed ſingly; as (a) David is ſaid to follow God with all
b 2 King. 23.3.
his heart : and doubly (6) Joſiah made his people (as well as himſelf) to co-
venant to walk after the Lord with all their heart, and all their ſoul : and
c Deut. 6.5. where three words are uſed, as (c) Thou shalt love the Lord thy God with
all thy heart, and with all thy fool, and with all thy mind : and when four
d Mark.12.30. words are uſed, as, (!). Thou ſhalt love the Lord thy God, with all thine
heart, and with ail thy ſoul, and with all thy mind, and with all thy ſtrength.
Love to God muſt go thorough, and poſſeſs our whole nature and all the
powers of it. The mind muſt think of God : the will muſt delight in God;
in ſhort, our whole ſtrength muſt be employd to pleaſe him. We muſt
love nothing more than God, nothing equal with God; we muſt love God
above all, and that for himſelf; but all other things in God, and for God.
We muſt be willing to loſe all, yea, life it felf, rather than to admit any thing
* Gerband
contrary to the love of God. * All theſe expreſſions denote the intenſneſs of
neſs of every thing that ſhall challenge a ſhare in our love. All theſe expreſ-
fions admoniſh us of our infirmity, provoke us to humility, and ſet
us a long,
Auth.imperf. ing after a better life, 'Tis a notable expreſſion of one;(8)The love of the heart;
is not underſtood, but felt; the love of the soul is not felt , but underſtood;
becauſe
e Bucer,
Hurm.
beris.
Serm. I. with all our Hearts, Souls, and Minds?
3
h Mar.L.
becauſe the love of the ſoul is its judgment : He that loves God as he is here
commanded, believes that all good is in God, and that God is all tbat is good;
and that without God there is no good : be believes that God is All Power,
and Wiſdom;' and that without God there's neither Power, nor Wiſdom, &c.
But notwithſtanding all that hath been ſpoken, no doubt but there is a ſin
gular emphaſis in the words; and the Holy Ghoſt intends a more full declara-
tion of the manner of our love, by theſe ſeveral expreſſions Though to be
over-critical in the diſtinguiſhing of theſe words, will rather intricate , than
explicate this great command; yet to follow a plain Scriptural interpretation
will give light into the duty.
Let's enquire therefore, 1. What it is to love. 2. What it is to love God.
3. What it is to love God in that manner here expreſs d.
1. What is love ? Love is an affection of union, whereby we deſire, or enjoy what lure is.
perpetual union with the thing loved. (b)
It is not a carnal love I am now to ſpeak of; the Philoſopher could obſerve,
that there can be no true love among wicked men,
It is not a natural love, for that may as well be brutiſh, as rational; and
divine love is tranſcendently rational.
It is not a (ineerly) moral love, for that conſiſts in a mean, but divine
love is alwayes in an extream.
Divine love is a compound of all the former, but it adds infinitely more to
them, than it borrows of them. Divine love is ſupernaturally natural ; it
turns Moral virtues into Spiritual graces. It engageth men to attempt as
much for the glorifying of God, as all the creatures beſides, from the higheit
Angel to the moſt infenſible Stone.
2. What is love to God ? Methinks a lax deſcription beſt ſuits my deſign. What it is to
This Divine love, 'tis the unſpeakable enlargement of the heart towards God : love God.
'tis the extaſie and raviſhment of the heart in God; 'tis the Soul's loſing it-
ſelf in God : 'tis the continual working of the heart towards God : every
faculty of the Soul is actually engaged: The Mind is muſing and plodding
how to pleaſe God, and enjoy him ; the Will is graciouſly obſtinate, the
policy of hell cannot charm it off it's object; the Affections are all Paſſions in
their eager motions towards God; the Conſcience is a buſie-body neceſſita-
ting the whole man to a jealous watch. I ſaid this love 'tis the enlargement
of the heart towards God; when the love of God is fred abroad in the heart,
'tis as the breaking ofa Ball of lightning, it ſets all on a flame immediately.
It is the unſpeakable enlargement of the heart towards God; the higheſt
Rhetorick is too flat to expreſs it, as is obvious in that Song of Song's, that
Song of loves. I have no way to ſet this out unto you, but by words, the
plaineſt and moſt intelligible expreſſions I can give you, ſhall be by ſeveral
fimilitudes, which I ſhall purſue till they leave me to admiration : I ſhall
borrow Metaphors from things without life, from Plants, from ſenſitive
Creatures, from Man.
1. The Soul's love to God may be a little ſhadow'd forth, by the love of metaphors to il-
the Iron to the Loadſtone, which ariſeth from a hidden quality (though to ſay to love God.
fo, is but the hiding of our ignorance) the motion of the Iron toward the
Loadſtone is ſlow while at a diſtance; but quick, when near : and when it but
B
touches
4
How may we attain to Love God
Serm. I.
Rom. 8.35.
Irfal.116.7.
touches it, it clings ſo faſt, that unleſs forced, 'twill never part; and when it
is parted, 'twill to the fartheſt part of the World retain the vertue of its
touch: ſo the ſoul while at a diſtance from God it moves ſlowly, but as the
Father draws, it runs; and when once it comes to be graciouſly united, the
Apoſtle asks, (i) who shall ſeparate us from the love of God? (not only who
ſhall hinder us from partaking of Gods love, but who can take us off from
John so :8:9 our loving of God?) Chriſt gives the anſwer, (k) their union with God,
their enjoyment of God is inſeperable; and though they may (as ſometimes
they will in their imperfect itate) have ſome warping on their parts, and
fome withdrawing on God's, yet their love to God, (in the loweſt ebbe)
tremblingly hankers after him, the ſoul cannot forget its alone reſting-
place().
2. Our Love to God is like the love of the Flowre of the Sun to the Sun.
It ſprings of a very little feed: it is not only our Faith but our Love, that
is at firſt like a grain of muſtard-ſeed; it growes the faſteſt of any Flowre
m 2 Theſ.1.3. whatſoever : It is not only Faith, but Love that grows exceedingly. (w) It
alwayes turns and bows itſelf towards the Sun: our Love to God is alwayes
bowing, and admiring; alwayes turning to, and following after God. It
opens and ſhuts with the Suns riſing and ſetting: our Love (when it is what
it ſhould be) opens it ſelf to God, and cloſes it ſelf againſt all other Ob-
jects. It brings forth ſeed enough for abundance of other Flowres; love to
God is the moſt fruitfull Grace, that when it bloſsoms and buds, it fills the
n [12.27.5.
face of the World with fruit (n).
3. Our Love to God is like the love of the Turtle to her Mate; God's
• Pfal.74.13. People are his Turtle.() I grant, they moſt properly reſemble Brotherly
Love, but why not our Love to God ? they never aſſociate with other Birds';
the loving foul keeps fellowſhip with God, and (out of choice) with him only,
and thoſe that bear his linage. The Turtle never ſings and Ayes a' road for
recreation as other birds, but they have a peculiar note for each other; the
ſoul that loves God, flutters not about for worldly vanities; no recreation
ſo ſweet as Communion with God; the Soul's converſe with God is peculiar.
When one dyes, the other droops till it dies, ſo that they do ( as it were )
live and dye in the Embraces of each other : ſo the ſoul that loves God, his
G1.53.3. loving kindneſs is better than life, (p) and there's nothing makes a Saint more
impatient of living, than that he cannot while he lives have a full Enjoyment
of God.
4. Our Love to God ſhould be like (though exceed) Jacobs love to Ben-
9 Gen.44.38. jimin.(9) He'l ſtarve rather than part with Benjamin; and when hunger
forcd him from him, and he was like to be by a wile kept from him, Judah
offers to purchaſe his liberty with his own, becauſe his fathers life was bound
* Gen. 48.30. up in the Lads life ;(») ſo the ſoul that loves God is not able to bear the
thoughts of parting with him, his life is bound up in enjoying the preſence of
God. I have been too long, but oh that I could affect your Hearts as well as
inform
your Judgements, what it is to love God.
Now then let's reaſſume the Enquiry; what it is to love the Lord our
Ś Aug.
God with all our Heart? fome referre this to the Thoughts (s) fome to the
1 Greg. Nys. vegetative Soul, (t) fome to the Underítanding that it may be free from er-
rour
What it is to
love God with
the heart.
Serm.l.
with all our Hearts, Souls, and Minds?
5
1
rour, (n) (w) others, 9.d. Lay up all theſe things in your hearts: but the u Anfelm.
other words will take in molt of theſe; and therefore according to Scrip- w Origen.
ture we muſt underſtand the Will and Affections, and ſo the word is taken
70h. 22.5. Moſes the ſervant of the Lord charged you to love the Lord your
God __ with all your heart. As out of the heart proceeds Life, ſo from the Will
proceeds all Operations, the Will ought to be carryed towards God with
it's whole force, all the Affections of a pure and holy heart are directed to the
onely Love of God. (x) Love riſeth from the Will; now there's a two-fold «Gerhard.
Act of the () Will, that which is immediately drawn forth of the Will it
Harm.c.156.
ſelf, the Wills own Act, and ſuch an At the Will exerts in loving God;
y Elicitus &
imperatus.
and then there is the commanded Ait of the Will, which is the Act of ſome
other power moved to that Act by the Will; where the Willis filled with
the love of God, it moves the underſtanding to meditate of God whom we
love, and to enqnire after the excellency of the Object loved.
We muſt not love God onely with the heart, but with the whole heart; What it is to
pray
mark this, perfect Hatred and perfect Love knows no ſuch thing as the the whole heart,
world calls Prudence; if you perfectly hate any one, all things about hiin Iudicium re-
diſpleaſe you; whatever he ſayes or does, though it be never ſo good, it rum non cogno-
feems to you to be evil; ſo if you perfectly love any one, all things about fit.Aat imper.
him pleaſe you. Some expound this totality by this diſtinction, we are to
operis.
love God with the whole hcart Poſitively and Negatively: Poſitively, where
all Powers of the Will are ſet to love God, and this we cannot perfectly
doe while we are travellers, till we come to our heavenly Countrey; but
Negatively, thou ſhalt ſo love God, that nothing contrary to the love of God
ſhall be entertaincd in thy heart; and this we may attain to a pretty tole-
rable perfection of in this life (w).
1 Cajetan.
The whole heart is oppoſed cither to a divided and diſpers'd heart, or to
a remiſs and a ſluggiſha heart: God doth as much aboininate a partnerſhip in
our love, as a husband or wife abhor any ſuch thing in their Conjugal Re-
lation, we muſt love nothing but God, or that which may pleaſe God: He
that loves God with his heart, and not with his whole heart, loves ſomething
elſe, and not God.
As the whole heart is oppoſed to a remiſs and ſluggiſh heart, the ineaning
is this, the care of our heart ſhould be ſet upon nothing ſo much, as upon the
loving and pleaſing of God; we muſt preferre God alone before all other
Objects of our love, and there muſt be an ardency of affection : whatever
we doe, it muſt be for his fake, and according to his will(6).
b Chemnit.
2. Thou Malt love the Lord thy God with all thy Soul. I forbear to men- Harm.c. 195.
tion the different conjectures of thoſe that try the acuteneſs of their parts to
produce ſome peculiar Interpretation which others have not. By comparing
Scripture with Scripture, the ſenſitive life, or the ſenſitive Appetite is here
meant. Thus, (e) bis foul clave unto Dinah, and he loved the Damſell; again, Gen. 24.3.
thy (d) foul longeth to eat fleſh. And becauſe the Soul is in many places ta- Deit 12.20.
ken for Life, as Exod. 4. 19. all the men are dead that fought thy life ; Heb. dily fenlwal af-
thy ſoul, fo Exod. 21.23. Thou ſhalt give life for life, Heb.ſoul for ſoul;
and fo we may take it here intenſively for the ſenſitive Appetite, and exten-
lively for the Life. The ſoul is here taken for the Animal life, which com-
B 2
prehends
&c.
fections
6
How may we attain to love God
Serm.I.
.
What it is to
love God with
all he coul.
prehends both the Vegetative and Senſitive part. To love God with the ſoul
is to ſubject all thoſe works that pertain to an Animal life, unto the love of
God. Plainly and in ſhort, it is not enough to love God in our Will, but we
muſt not admit any thing contrary to the Love of God in our ſenſual delights.
Whatſoever fenſualifts do for the gratifying of their lults and deſires, let
thoſe things be drained from the dregs of ſin, and conſecrate them all unto
God. Whatever uſe wicked men make of their ſouls, in a way of hatred
of God, we muſt make the contrary uſe in a way of loving of God. And
then,
Thou muſt love God with all thy Soul; we muſt be ready to lay down
our Lives for God:(d) if any one ſhould be ask'd what in all the world was
d Origen. molt dear unto him, he would anſwer his Life; for life-fake tender Mothers
have caſt off the fence of Nature, and fed upon their own children. It is Life
that affords us being, fenſe, motion, underſtanding, riches, dominions. If a
man had the Empire of the World, he could enjoy it no longer than he hath
his foul in his body, when that is gone, he preſently becomes a horrid Car-
kafe, or rather a loathſom dunghill. Now then if a man love his Life fo
much, why ſhould he not love God more, by whom he lives, and from
whom he expects greater things than this Life? God is the foul of our foul,
e Ads 17.28. and the life of our life,he is nearer to us than our very ſouls; (e) in him we live,
and move, and have our being. He that doth but indifferently weigh theſe
things, will acknowledge that it is no raſhneſs to call that man a Monſter
that loves not God; how then can we think of it without grief, that the
whole world is full of theſe Monſters; almoſt all men preferre their Money,
or Pleaſures, or their Honours, or their luſts before God. So oft as you wil-
lingly break any Law of God to raiſe your Credit or Eſtate, you preferre
the dirt and duſt of the world before God: Alas! what ufe do's a wicked
man make of his ſoul, but to ſerve his body? whereas both foul and body
ſhould be wholly taken up with, not only the ſervice, but the love of God.
Then may you be faid to love God with all your ſouls, when your whole Life
is filled with the love of God, when your worldly bufineſs truckles under the
love of God; the love of the deareſt Relations ſhould be but hatred, when
compared with your love to God. When you eat and drink to the glory of
God, ſleep no more than may make you ferviceable unto God; when your
folitary muſings are about the engaging your ſouls to God, when your focial
Conference is about the things of God; when all Acts of Worſhip endear
God to you; when all your Duties bring you nearer to God; when the love
of God is the ſweetneſs of your Mercies, and your Cordial under Afflictions,
when you can love God under amazing Providences, as well as under re-
freſhing Deliverances; then you may be ſaid to love God with all your
Souls.
3. Thou ſhalt love the Lord thy God with all thy Mind; though Anſelin
take this for the Memory, that we ſhould remember nothing whereby we are
Mark 12,33. hinderd in our thinking of God: yet generally this is taken for the under-
Turistws suc. ftanding, and ſo the Evangeliſt Mark expreſſely interprets it, when he renders
this Command in theſe words (f ) with all thy underſtanding; to love God
with our Minds, is to have the understanding moved and commanded by the
love
Wliar it is to
love God wth
the mind
i
->
Serm.I. with all our Hearts, Souls, and Minds?
7
love of God, to aſſent unto thoſe things that are to be believed, and to admit
nothing into the underſtanding which is contrary to the love of God (sb). g Cajetan.
The Mind ſhould let nothing go in or out, but what payes tribute of love to h Origen. nibil
God; there's one interprets the word by the Etymology of the word Mind cogitantes, vel
from Meaſuring (1). The Mind muſt be ſo full of love to God, that love Sie
a qua Dei
muſt meaſure all our works (k). When we eat, we ſhould think how hate-Junt.
full it is to God that we ſhould indulge our Palate, and thence ſhun Gluttony:
i Mens dicitur
a meriendo, c
when we drink, we ſhould think kow abominable Drunkenneſs is in the fight Avendan.
of God, and thence drink temperately:(1) ſo that whether we live, we live ki Cor.10.31.
unto the Lord, and whether we dye, we dye unto the Lord ; whether we live l Rom.14 8.
therefore or dye we are the Lords; our Life and our Death muſt be meaſur'd
by our Love to God,
We muſt love God with all our Mind; we muſt alwayes converſe with what it is to
God in our Minds, and thoughts, our thoughts muſt kindle our affections of all our mind.
love. Love to God makes the hardeſt Commands eaſie; while our thoughts
are immers'd in love to God, love to Enemies will be au eaſie Coinmand;
the keeping under of our Bodies by Mortification will be an caſie work;
Perſecution for Righteouſneſs will be a welcome Trial; love will change
Death it ſelf into Life.
There's another word added by Mark, which indeed is in Deut. 6. 5.
whence this is taken, Thou ſhalt love the Lord thy God with all thy Strength;
now becauſe this word doth not expreſs any other ſpecies or power of the
Soul, but only notes the higheſt and moſt intenſe degree of Love that flows
froin all the Faculties of the Soul, I will cloſe this Enquiry with a Word of
this. We are to love God with all the Powers of our Soul, with all the
members of our Bodies. Our underſtandings, wills, inward and outward
Senſes, appetite, ſpeech, whatever we have, whatever we are, muſt be all
directed into the Love of God, and into Obedience flowing from Love.
You commonly hear that of Bernard, the cauſe of loving God is God him-
felf, and the only meaſure is to love him without meaſure. We muſt love
God ſtrongly, becauſe with all our ſtrength: our love to God muſt get above
Interruptions; no threatnings, calamities or di commodities whatſoever, muſt
pull us away from God, but that all the Powers of Soul and Body muſt be
taken up into his ſervice; that our Eyes beholding the wonderfull works of
God, the Sun, Moon and Stars, the clear evidences of his Divinity, we may
be in love with him: That our Ears piouſly hearkning to his Inſtructions,
may be in love with him : That our Mouth may love to praiſe him ; our
Hands to act for him ; that our Feet may be ſwift to run the way of his Com-
mandments; that our Affections may be withdrawn from Earthly things and
deliver'd over to the love of God; that whatever is within us, it may be
bound over to the ſervice of God. (n) He that thus loves God, need not in Idamine
trouble himſelf how to order and diſpoſe the ſeveral words here uſed; his Dea obsequio
Heart, Soul, Mind, Will; whatever he is, hath, knows, underſtands, ob- manciperur,
tains, is all due to God: neither is there any thing in the whole world to be
Chem.&c
valued before God; and (thus I have given you a lame account, what it is
to love God, er
1
The
8
How we may may attain to love God
Serm.l.
It is our indi.
frenſible duty
thus to love
God.
n Stella de
amore Dei.
Command.
The Third thing I undertook was, demonſtratively to prove, that it is
our indiſpenſible Duty thus to love God To love God is our great Natural
duty. Man would more Naturalıy love God than himfelf, were it not for
Sin. Neither Angels nor Men were at firſt commanded to love God; Nå.
ture wanted no fpur to this Duty. The Law of Love was implanted in Na-
ture. Thou haſt made me, O Lord, (faith Arg.) and my heart is unquiet till
it come to thee. O my heart (faith he) every Creature expeils thee from them,
and that not without flame, that thou mayeſt goe to God: they do as it were
ſay, O miſerable wretch why doſt thou adhere to me, I am not the good which
thou requireft. Ony Soul, why dost thon goe thirſting among the Creatures to
beoge ſome drops, that will rather provoke than quench thy thirſt? why doſt
thou leave that everlaſting Fountain, where thou mayfi be perfectly ſatis-
fied? what canſt thou deſire that is not fully and perfectly to be hard in
God (n) ??
I hall at preſent urge no other Demonſtration, than Chriſt's Reaſon in
"This is the great the following verſe; This is the firſt and the great Commandment: not that
any
Command of God is ſmall; the Commands in Scripture are like the Stars
in the Firinament, which though to ignorant Perſons they are but like twink-
ling Candles, yet are greater than the whole Earth: fo theſe Commands
that careleſs perſons overlook as inconſiderable, are ſuch as without reſpect
unto them there is no falvation. I grant there is a difference in the Com-
o Deut.21. 12. mands. 6.8: (.) The Command about paring the Nayls is of lefſer moment
& 5.7. than that of having no other God; nay in the ſame kind Chriſt threatens the
Scribes and Phariſees for their Hypocriſie, (p) that they were ſo exact in
p Mat. 23.23.
tything their Gardens, and ſo remifs in looking to their Hearts : but among
the Commands and the diverſity of them, Chriſt tells us this is the greateſt.
The Jews fome of them counted the Command about Sacrifice to be the
7 Mark 12. 38. greateſt, as is hinted in the Scribe's ſaying ; (9) this Command of loving
God is more than all whole Burnt-offerings and Sacrifices ; others counted
that of Circumciſion to be the greateſt ; others that of the Sabbath. (“) Origen
Engl.Annor, obſerves, 'tis well that Chrift decides the controverſie; though the truth is,
he that willingly breaks the leaſt Commandment, will not ſtick to break the
greateſt. While onely one fin makes us to forbear another (for mens luſts
crofs one another) when occaſion ferves that ſin will be ventur'd upon
that is now forborn. But this upon a manifold account is, The great com-
mand.
+ Ratione cb-
1. In reſpect of the Object, it is God, the chiefeſt Being, the firſt and
jefti.
chiefeſt Good; What am I, Lord, (faith Auguſtine) that thou commandeſt
me to love thee, and threatneſt me with miſery if I do not love thee. This is
no finall aggravation of the Devil's torments, that he cannot love God. God
may require many things of us, but he requires nothing like this of our Love,
s Et vicem (li- becauſe this is the onely thing wherein' we can anſwer God, (s) in other
cet non ex &quo things we cannot, or we may not render God like for like. God created us,
and gave us our Being, but we can do nothing like this for God; God pre-
ferves us in ſafety, and daily conferres innumerable Benefits upon us; God
delivers from innumerable dangers both of Soul and Body: there's none of
all this to be done for God; God is infinitely above all ſuch Returns; and
there
?
Eleni
e. g.
Serm.
with all our Hearts, Souls, and Mindes?
9
there are other things wherein we may not render God like for like. If God
be angry with us, we may not be angry with him: if he reprove us, we muſt
not quarrel with himn : if God judge us, we muſt not cenſure him: But now
God loves us, and through Grace we are able to love him again; and he loves
us, and God commands us to love him again. 'Tis true, there's no equality
between God's loving of us, and our loving of God. God's Love does infi-
nitely overcome ours : (1) but yet our love to God ſpeaks Interelt and Uni- 1 Raymundiss
on, the thing loved gives the name to the love: Love is but an indifferent
Paſſion, till it be united to the thing loved, and then it gets a denomination
1;
If the Object be earthly, it is an earthly love ; if fenſual, it is a brutiſh
love; if it be man, 'tis an humane love; if God, 'tis a Divine love; ſo that
by our love we are changed, and transformeed into a thing more noble, or
inore vile; we therefore debaſe our ſelves in loving any thing but God,
there's nothing elſe worthy of our love; whatſoever we love, we give it a
kind of dominion over us, ſo that the will loſeth its dignity and excellency
when it loves inferiour things; we are as it were married to that we love.
Suppoſe (faith Raymundus) a poor man of mean ſtock, and no reputation, have
fix daughters; they are all equal by birth, as to reputation and eſteem, but they
are all differenced by their marriage; the eldeſt marries a Farmer, the next á
Citizen, the third a Knight, the fourth a Dnke, the fifth a King, the ſixth an
Emperour; by theſe marriages there's a very great inequality : So here by the
Object of your l.ve you are dignified or debafed. But there is more yet in God's
being the object of our Love: thou ſnalt love the Lord [thy God] thy God,
and therefore thou muſt love him. Give me leave to enlarge a little on this,
and I will be the briefer in the other Conſiderations, how this is the great
Command, thou ſhalt love the Lord Thy God. Thuſe things that are ours,
though they are not alwayes lovely, yet we love them; our own Children,
whether of our Bodies or our Minds, our own Eſtates : we are more troubled
at the loſs of any thing wherein our own Propriety is concerned, than in all
the World beſides; a finall thing of our own is a thouſand times more to us,
thin a thouſand times as much of anothers; we are more concern'd for the
cutting off our own Fin er, than the cutting off another mans Head : Proprie-
ty doth exceeciingly heighten Love. But then when there is a ſpecialty upon
the Propriety, that it is impoſſible to have the want repair’d, e.g. my Child,
and ır ine nely Child. Whatever you ſay of God, you may put an ine y to't:
God ſo loves every gracious Soul, as if he had no other Perfon to beſtow
his Love up in, therefor thou muſt fo love God, as if there were nothing elſe
in the world to beſtow thy love upon. Alas! what's thine to day as to the
outward things, may be none of thine to morrow: thou can t not ſay ſo of
God; God unce thine, and for ever thine. But perhaps you will fay, Wire
God mine, you ſhould need to ſay no more to enflame my heart to love him. Pro-
prietyin God! could I attain this, I had enough. This is it / wait for, I pray
for; I think nothing too much for it; lonely fear I ſhall never attain it; the
ve: y cornforts of ry Life are in:bitter'd for want of it. To this I anſwer, we
cannot ſhake off God's Soveraignty over us nor Propriety in us, this you will
grant : God is and will be, Thy God, Thy Lord, thy sovereign, Thy Com-
mander, let thy carriage be what it will; the vileſt wretches in the World,
cannot
IO
Serm. I.
How may we attain to love God
1
it.
cannot fin themſelves from under God's dominion. But there's no comfort in
this : Well then, I will therefore add, thou that mourneit after propriety in
God, God is thy God; thy gracious God, and Father; thy God in Cove-
nant; thy God in mercy, and loving kindneſs. Do'it thou unfeignedly deſire
# 1 Joh.4.19. to love God? then thou may'ſt be ſure God loves thee, for God loves firſt. (u)
Do'ſt thou not out of choice prefer the Service of God before all other Service,
» Joh.15.10. then you ſhall abide in the love of God. (w) Brethren, Love God as if he
were peculiarly yours, and you'libereby have an evidence, that he is peculiarly
yours. It is reported of one that continued a whole night in Prayer, and ſaid
x Deus meus nothing but this; (x) My God, and my All, or God is Mine, and All is
& omnia mea. Mine ; repeating this a thouſand times over. Let this be the conſtant brea-
Avend. p. 382. thing of thy Soul to God; My God, my All.
2 Ratione ordi 2. This is the firſt and great command in reſpect of order and dignity.
nisdadignitatis. This is the great command becauſe we muſt place this before all others in the
y In intimo cor- very (y) yelk of the heart, as the only foundation of piety; whatſoever is
dis Anſelm. taught in the Law, and in the Prophets flows from this, as from a fountain;
Z Muſc. grows upon this as upon a root. (z) If I forget not, this is foinewhere Augu-
Jtin's Metaphor, this is to the other commands as the needle to the thred. it
draws all after it.
3 Ratione de 3. This is the firſt and great command,in reſpect of obligation. To love God
biti.
is ſo indiſpenſable, that let me with Reverence ſay, God cannot diſpenſe with
As God firſt beſtows his love upon us, before any other gift, and then
whatever he gives afterwards, he gives it in love : So God requires that we
firſt give him
our hearts, our love, and then do all we do out of love to God.
Sometimes God will have mercy, and not ſacrifice ; divine duties ſhall give
place to humare ; nay, ſometimes duties to God muſt give way to duties to
a L'1.14.5. a beaſt; (a) but however duties to God and Men may be juſtled to and fro;
yet there is not any duty can warrant the intermitting of any love to God ſo
inuch as one moment.
4 Ratione ma 4. This is the firſt and great command, in reſpect of the matter of it. Love
terig. to God is the moſt excellent of all graces, (b) love among the graces is like
bi. Cor.13.13. the Sun among the Stars , which not only inlightens the lower world, but
communicates light to all the Stars in the Firmament : So love to God does
not only its own office, but the offices of all other. Graces. The Apoſtle
names four graces that are neceſſary to government, which love doth all their
ri.Cor. 13.7.
offices, e. g. beareth all (c) things, i.e. love parteth with ſomething of its
Freixerz can- right, beareth the weakneffes of friends to preſerve concord; believeth all
du len't *, pino things, i e. candidly makes the beſt interpretation of all things; is not
tenia Melanc. diſtruitful nor ſuſpicious upon light and frivolous occafions; bopeth all things,
thrat is, gently waits for the amendment of that which is faulty; endureth all
things, that is, patiently bears injuries, óc. If you except, this is ſpoken of
love to men, I readily anſwer, that ſurely love to God, for whoſe Image in
men, and command concerning men, we love them, will do greater
things.
$ Ratione am 5. This is the firſt and great command in reſpect of the largeneſs of it.
jindinis. This requires the whole man, the whole heart, the whole foul, the whole mind,
the whole ſtrength whatever elſe we entertain, fome other room may be good
enough
و
in
Serm. I.
with all our Hearts, Souls, and Minds?
II
:
;
enough for it, let the heart be kept for Gods peculiar preſence Chamber.
God requires the whole Soul, all the inferior powers of the Soul; our whole
life muſt be ſpent in the love of God, This command reaches the whole
mind, God expects that we ſhould in Judgment reaſon down every thing
into contempt that ſhould pretend a lovelineſs to juſtle out God.
6. This is the firſt and great command in reſpect of its capacity, becauſe 6 Ratione et
it contains all commands, no man can love his Neighbour, unleſs he love sacitatis.
God, and no man can love God, but he muſt obſerve all his Commandments.
Origen makes enquiry, how the Coinınands about legal purification may be
reduced to the love of God? cvery command of God hath its peculiar obli-
gation, but this Law of love hath a ſuper ingagement over them all. c.8.
Men may accept and commend ſeveral duties to them, that have not onc drop
of love in them, e.g. If I give bread to one that is ready to familh, or Phy-
fick to one that is dangerouſly Sick; theſe things do good according to their
own Natures, and not according to the good will of the giver : Alas! Man
needs relief, and catcheth at it, and never examines the heart, or end,
whence it comes; but now God is infinitely above needing any thing from us,
it is his gracious condeſcention to receive any thing from us, and therefore
God never accepts of any thing we do, but what is done out of love
to him.
7. This is the firſt and great command, in reſpect of the difficulties of it, 7 Ratione dif-
becauſe through our infirmities (not to mention worſe) we cannot preſently ficultatis.
love God, the prime difficulty is, the fpirituality of it. This wiſdom (a) is d Prov.24.7.
too high for fooliſh Sinners. Though it is moſt rational, yet it is the moit
ſpiritual, and conſequently the moſt difficult part of Religion. Some com-
mands may be obſerved without ſpecial grace, as all the outſide of Religion.
Yea, ſome commands may be obſerved without ſo much as common grace,
as duties meerly moral,but this muſt have a great meaſure of the ſpirit, it ſpeaks
much acquaintance with God through experience of his wayes; and much
conformity to Chriſt in a well compoſed converſation; in ſhort, it includes
the highest perfection poſſibly attainable in this life ; yet let not this difficulty
fright you, for through Chriſt our ſincere love (though weak) is accepted;
and our imperfect love (becauſe growing) ſhall not be deſpiſed.
8. This is the firſt and great command in reſpect of the End. All the 8 Ratione finis.
commands of God are referr'd to this as their end and laſt ſcope, which was
firſt in the mind of the Law-giver.
9. This is the firſt and great command, in reſpect of the laſtingneſs of it. 9 Ratione fer-
Thou ſhalt love the Lord thy God, it is not only ſpoken after the Hebrew (e) petuiratis
way of commanding, but it notes ſingular perſeverance. Moit of the other Futurum fra
imperative
commands expire with the world, as all or moſt of the commands of the
ſecond table; but this remains and flouriſhes inore than ever. When Repen-
tance and Mortification, which now take up half our life; when Faith which
is now (as it were) Mother and Nurſe to moſt of our Graces; when Hope
which now upholds weak faith in its languors, when all theſe (ſhall as it were)
dye in travail
, perfection of grace being then in the birth : love to God
ſhall then be more lively than ever. That love which (as it were) raiſed
between God and the Soul in letters and tokens; ſhall then be perfected in a
C
full
I 2
Serm. I.
How may we attain to love God
What abilities
are requiſite for
the well per
formance of
this duty, and
tics,
full enjoyment. Our love was divided among ſeveral objects, that cut the
banks, and weakned the ſtream; henceforth it ſhall have but one current.
Our love is now mixt with fear (fear of miſſing, or loſing what we love) but
that fear ſhall be baniſhed. There ſhall never be any diſtance, never any
thing to provoke jealouſie, never any thing to procure cloying, never any
thing more to be deſired than is actually enjoyed. Is not this then the firſt and
great Commandment ? is it not our priviledge and happineſs to be ſwallowed
up in it? this may ſuffice to evidence it to be our duty; But then,
3. What Abilities are requiſite to the performance of this duty, and how
may we attain thoſe Abilities? This we muſt be experimentally acquainted
with, or all I can ſay, will at belt ſeem babling; and therefore let me at firit
how we inay ob tell you plainly, nothing on this ſide Regeneration can capacitate you to love
tain thoſe abili God: and it is God alone that giveth, worketh, infuſeth, imprefſeth the
gracious habit of Divine Love in the Souls of his people. Our love to God
is nothing elſe but the eccho of Gods love to us. Through the corruption of
qur Nature we hate God. God implanted in our Nature an inclination to
love God above all things amiable , but by the fall, we have an head long
inclination to depart from God, and run away from him; and there is in every
one of us a natural impotency, and inability of turning unto God. The grace
p. Non ſecun- of love is no Flower of Nature's Garden, but a Forreign (p) plant. We
turalia, fed fe- may poſſibly do ſomething for the meerly rational inflaming of our hearts with
cundum dona love to God. e. f. God may be repreſented as moſt amiable , we may
gratuita. be convinced of the unſatisfyingneſs of the Creature, we may underſtand
Aquin.
ſomething of the worth of our Souls, and what a folly it is to expect that any
thing but God can fill them; and yet this will be (at the utmoſt) but like a
folid proof of the truth of the Chriſtian Religion, which may Non-plus our
cavils, but not make us Chriſtians. This may make love to God appear a
rational duty, but it will not of it ſelf beget in us this ſpiritual Grace. It
is the immediate work of God to make us love him; I do not mean imme-
diate in oppoſition to the uſe of means, but immediate in regard of the neceſ-
fary efficacy of his Spirit, beyond what all means in the world, without his
powerful influence can amount unto.
'Tis the Lord alone that can direct our
9 2 Theſt
. 3.5. hearts into the love of God;(9) God is pleaſed in a wonderful and unexpreſſable
manner to draw up the heart in love to him. God makes uſe of Exhortations,
gunanaambi.
git maſe prxjt.i. and Counſels, and Rep:oofs, but though he works by them, and with them,
ri. Ambrof. he works above them, and beyond them. (r) The Lord thy God will circum-
r Deut.31.6,9, ciſe thine heart, and the heart of thy feed, to love the Lord thy God with all
thy heart, and with all thy ſoul, that thou may'ſt live. And again, I call
heaven and earth to record this day againſt thee, that I have ſet before thee
life and death, bleffing and curſing; therefore.chufe life, that both thou and
thy ſeed may live ; obat thou may'ſt love the Lord thy God, and that thou
may'ít obey his voice, and that thou may It cleave unto him; for be is thy life,
and the length of thy dayes. He is thy life, i. e, effectively, and that by love
$ Sales of the (faith Aquinas.) It is reported (s) that it often happens among Partridges,
love of God, that one ſteals away anotberseggs, but the young one that is hatch'd under the
p. 63
wing of a ſtranger, at her true Morhers firſt calli, who taid the
egs
whence
She was harctid,
she renders her ſelf to ber true Mother , and puts her ſelf
into
Exoptat a Deo
20.
Serm. 1.
with all our Hearts, Souls, and Minds ?
13
him;
1
into her Covey. 'Tis thus with our hearts, though we are born and bred up
among terrene and baſe things, under the wing of corrupted Nature; yet at
(and not before) God's firſt quickning call, we receive an inclination to love
his drawing () we run after him. God works a principle of Cant. 1.4.
love in us, and we love God by that habit of love he hath implanted; hence
the Act of love is formally and properly attributed to man as the particular
cauſe. (u) I will love thee O Lord my ſtrength, and I love the Lord becauſe u Plal.18.1.
he bath heard my voice; the Soul works together with God in his powerful 6 116.1. Vol-
working; the Will being Acted of God Acteth. It is a known ſaying of (w) "Non ideo be-
Auguſtine, The wheel doth not run that it may be round, but becauſe 'tes round. ne currit rot &
The Spirit of God enables us to love God, but 'tis we that love God with a ut rotunda ſit,
created love, 'tis we that acquieſce in God in a gracious manner. What sed quia rotut-
God doth in the Soul doth not hurt the liberty of the will, but ſtrengthens it,
da ejt.
in ſweetly and powerfully drawing it into conformity with the will of God,
which is the higheſt liberty ; where the (x) Spirit of the Lord is, there is
X 2 Cor.3. 19.
liberty. It is a poor liberty that conſiſts in an indifferency. Do not the Saints
in Heaven love God freely? yet they cannot but love him.
As the only Efficient cauſe of our loving God, is God himſelf
, ſo the only
procuring cauſe of our loving God, is Jeſus Chriſt ; that Son of the Father's
love, who by his Spirit implants and actuates this grace of love, which he
hath merited for us. Chriſt bath(a) made peace through the blood of his Croſs, a Col.1.20.
Chriſt hath as well merited this grace of love for us, as he hath merited the
reward of glory for us. Plead therefore (Dear Chriſtians) the merit' of
Chriſt for the inflaming your hearts with the love of God, that when I ſhall
direct to rules and means how you may come to love God, you may as well
addreſs your felves to Chriſt for the grace of love, as for the pardon of your
want of love hitherto. Befpeak Chriſt in ſome ſuch (but far
more) preſſing
language, Lord thou haſt purchaſed the grace of love for thoſe that want, and
crave it ; mylove to God is chill, do thou warmit; my love is divided, Lord
do thon unitéit ; I carinot love God as he deferves, O that thou would'st help
me to love him more than I can defire. Lord make me ſick of love, and then
cure me; Lord make me in this as conformable to thy ſelf, as 't is poſsible for an
adopted Son to be like the Natural, that I may be a Son of God's love, both
actively and paſſively, and both as near as it is poſſible infinitely.
Let's therefore addreſs our felves to the uſe of all thoſe means and helps, b Fovetur, au-
whereby love to God is b) nouriſhed , encreaſed, excited, and exerted. getur, excita-
I will begin with removing of the impediments, we muſt clear away the rub- tur, & exeri.
bilh, e're we can ſo much as lay the Foundation.
Impediment 1. Self-love, this the Apoſtle names as Captain general of the impediments of
Devil's Army, whereby titular Chriſtians mannage their enmity againſt our love to God.
God, in the dregs of the laſt dayes, this will make the times dangerous,
Men fhäll be lovers of their own (c) felves. When men over-eſteem them- c 2 Tim.3. 1,2.
felves, their own endowments of either body or mind; when they have a
ſecret reſerve for ſelf in all they do, felf-applauſe, or ſelf profit, this is like
an errour in the firit concoction, get your hearts diſcharg'd of it, or you can
never be fpiritually healthful; the beſt of you are too prone to this; I would
therefore commend it to you, to be jealous of yourſelves in this particular,
i
fur.
C2
for
14
How may we attain to love God
Serm. I
t
for as conjugal-jealouſie is the bane of conjugal love, so ſelf-jealouſie will be
the bane of ſelf-love. Be ſuſpicious of every thing that may ſteal away, or
divert your love from God.
Imped. 2. Love of the world, this is ſo great an obſtruction that the moſt
di Joh.2.15. loving and beſt beloved Diſciple that Chrilt had, ſaid, (d) love not the world,
nor the things that are in the world, if any man love the world, the love of the
e Jam.4. 4.
Father is not in him; and the Apoſtle James makes uſe of a Metaphor, (e)
calling them Adulterers and Adulteresſes that keep not their conjugal love to
God tight from leaking out toward the world, he chargeth them, as if they
knew nothing in Religion, if they knew not this, that the friendſhip with the
world is enmity with God, and 'tis an univerſal truth, without fo much as one
exception, that whoſoever will be a friend of the world, muſt needs upon that
very account be God's enemy; the Apoſtle Paul adds more weight to thoſe
fi Tim.6.9,
that are e'en preſs'd to Hell already, (f) They that will be rich fall into temp-
10,11. tation, and a ſnare, and into many fooliſh, and hurtful lusts which drown men
in deftruétion and perdition ; for the love of money is the root of all evil,which
while ſome coveted after, they have erred from the faith, and pierced them-
felves thorow with many ſorrows; but thou o man of God, flee theſe things,&c.
when men will be fome-body in the world, they will have Eſtates, and they
will have honours, and they will have pleaſures, what variety of vexatious
diſtractions do unavoidably hinder our love to God; when our hearts are
hurried with hopes and fears about worldly things, and the world hath not
wherewithall to fatisfie'us; how doth the heart fret under its diſappointments,
and how can it do otherwiſe ? we would have happineſs here; Sirs, I'le offer
you fair, name me but one man that ever found a compleat happineſs in the
world, and I dare promiſe, you ſhall be the ſecond; but if you will flatter
your ſelf with dreams of impoffibilities, this your way will be your folly, though
& Pfal.49.13.
'ris like your pofterity will approve your ſayings, and try experiments while
they live as you have done, but where's your love to God all this while ? 'tis
excluded; by what Law? by the Law of Sin and Death; by the love of
the world, and deſtruction; for Chriſt tells us, all that hate him love
B Prov.8. 36. dearh. (b)
Imped. 3. Spiritual floath, and careleſsneſs of Spirit, when men do not
trouble themſelves about Religion, nor any thing that is ſerious. Love is a
bufie paffion, a buſie grace ; love among the paſhons, is like Fire among the :
Elements; Love among the Graces, is like the Heart among the Members.;
row that which is moſt contrary to the nature of love, muſt needs molt ob
struct the higheſt actings of it; the truth is, a careleſs frame of Spirit, is fit for
nothing; a ſluggiſh, lazy, floathful, careleſs perſon never attains to any
excellency in any kind; what is it you would intruſt a lazy perſon about ? let
me ſay this, and pray think on't twice, e're you cenſure it once; Spiritual
Loath doth Chriftians more miſchief, than ſcandalous relapſes. I grant their
groffer falls may be worſe as to others, the grieving of the Godly, and the
hardning of the wicked, and the reproach to Religion; muſt needs be ſo
great, as may makea gracious heart tremble at the thought of falling; but
yet as to themfelves a floathful temper is far more prejudicial, e.g. thoſe
gracious perſons that fall into any open fin, 'tis but once, or ſeldom in their
whole
***
Serm. I. with all our Hearts, Souls, and Minds ?
15
,
whole life; and their repentance is ordinarily as notorious as their fin; and
they walk more humbly, and more watchfully ever after ; whereas Spiritual
Noath runs through the whole courſe of our life, to the marring of every dutý,
to the ſtrengthning of every ſin, and to the weakning of every grace. Sloath.
(I may rather call it unfpiritual floath )is a ſoft moth in our ſpiritual wardrobe;
à corroding ruſt in our ſpiritual Armory; an enfeebling conſumption in the
very vitals of Religion. Sloath and careleſsneſs without an Epithere, bare
Noath without any thing to aggravate it, ordinarily doth the Soul more burt
than all the Devils in hell; yea, than all its other fins. Shake off this, and
then
you will be more than Conquerors over all their difficulties; ſhake off
this, and there is but one fin (that I can think of at preſent) that you'l be in
danger of; and that's ſpiritual pride. You'f thrive fo falt in all grace, you'l
grow up iniu ſo much communion with God, that unleſs God ſometimes
withdraw to keep you humble, you will have a very Heaven upon
Earth.
Imped. 4. The love of any ſin whatſoever; the love of God, and the love
of any Sin, can no more mix together than Iron and Clay; every Sin ſtrikes
it the being of God. (i) The very beſt of Saints may poſibly fall into the very i Deicidium. .
vorſt of pardonable Sins, but the leaſt of Saints get above the love of the leait
of Sins; we are ready to queſtion Gods love unto us, as Dalilah did Samp-
in's love to her, if he do not gratifie us in all we have a mind to : but how
could Dalilah pretend love to Sampſon, while ſhe comply'd with his mortal.
enemy againſt him? how can you pretend to love God, while you hide Sin,
his enemy in your hearts ? as it was with the grand-child of Athaliah (k) ſtoln k 2 King. ih
from among thoſe that were ſlain, and hidden, though unable at preſent to di- 1.2, 66.
ſturb her,e're long procures her ruine:ſo any Sin (as it were) ſtoln from the or
ther Sins to be preſerv'd from Mortification, will certainly procure the ruine of
that Soul that hides it ; can you hide your Sin from the ſearch of the Word,
and forbear your Sin, while under the ſmart of affliction; and ſeem to fall out
with Sin, when under griprs of Conſcience, and return to Sin as ſoon as the
ftorin is over ? never pretend to love God. God ſees throughyour pretences,
and abhors your hypocriſie, (1) His eyes are upon the wayes of man, and he i Job 34.21,22;
Seeth all his goings; there's no darknefs, nor ſhadow of death, where the
workers of iniquity may hide themſelves. Come Sirs, let me deal plainly
with you; you are ſhameful ſtrangers to your own heart, if you do not know
which is your darling Sin, or Sins; and you are Traytors to your own Souls;
if
you do not endeavour a through Mortification; and you are wilful Rebels
againt God, if you do in the lealt indulge it; never boggle at the Pfalmiſt's
counſel, (m) ye that love the Lord, bate evil.
m Pfal.97.10.
Imped. 5. inordinate love of things lawful, and in ſome reſpect here's our
greateſt danger ; here perſons have Scripture to plead for their love to ſeve-
ral perſons, and things, that it is a duty to beſtow ſome love upon them, and
the meer ſtones are not ſo plainly ſet, as eaſily to diftern the utmoſt bounds
of what is lawful, and the firſt ſtep into what is finful, and here having fome
plauſible pretences for the parcelling out of their love, they plead not guiltys
though they love not God with all their hearts , ſouls, and minds, whereas
they ſhould conſider that the beſt of the world is not for enjoyment but uſe;.
16
How may we attain to love God
Serm. 1.
means.
Means to attain
dore to God.
not our end, but means conducing
to our chief end. Here's our fin, and our
mifery, our fooliſh tranſplacing of end, and means : Men make it their end
to eat, and drink, and get eſtates, and injoy it in delights, and what reſpect
they have to God (I know not whether to call love or Service) they ſnew
it but as means to flatter God, to gratifie them in their pittiful ends.
Having warned you of ſome of the chief Impediments, I ſhall propoſe
ſome means to engage your hearts in love to God, which you may confi-
dently expect to be effectual, through the operation of the Holy Gholt,
and you may likewiſe expect the operation of the Spirit in the uſe of ſuch
The means are either Direlting, Promoting, or Conferving.
1. Directing, and that is Spiritual Knowledge, this is beyond what can be
ſpoken in its commendation : A clear and diſtinct knowledge of the love and
lovelineſs of God in the amazing, yet raviſhing methods of its manifeſtations,
and the clear underſtanding of the heavenly priviledge of having our hearts
inflam'd with love to God, this will do----I would fain perſwade you to try,
I am not able to ſay how much, to direct you in this caſe; plainly get, and
exerciſe this twofold knowledge.
1. The knowledge of Spiritual things; did we but perfectly know the
Nature of the moſt contemptible infect; nay, did we but know the Nature
of Atoms, this would lead us to admire and love God; but then to know
thoſe things that no graceleſs perſon in the world cares for the knowledge of,
6.8.
the inward workings of Original Sin, and how to undermine it; the
powerful workings of the Spirit of grace, and how to improve it; what are
the joyes of the Holy Ghoſt, and how to obtain them; would not ſuch things
inſinuate the love of God into you? add then,
2. The knowledge of ordinary things in a Spiritual manner, ſo as to make
the knowledge of Natural things ſerve Heavenly deſigns. Thus Chriſt in all
the Metaphors, in all the Parables he uſed. To value no knowledge any
further than it is reducible to ſuch an uſe, this would lead us into the loving
of God. Thus Wame but one directing means, promoting means are various,
not but that Spiritual knowledge doth fingularly promote the love of God,
but it's proper work lyes in directing. The ſeveral things I ſhall name for
inward means, your way of managing muſt make thein fo.
1. Self.denyal, this is ſo neceſſary, that no other grace can ſupply the want
of it. It is among the graces of the Soul, as among the members of the Body,
one member may
ſupply the want of another, the defect of the Lungs may
be ſupplied by other parts. The want of prudence may be ſupplied with
Goſpel-fimplicity, which looks like quite another thing; but nothing can
fupply our want of love to God; nor can any thing ſupply our want of
n E30 fatidiſ Self-denyal in order to our loving of God. We can never have (n)
fimus fum ego too low thoughts of our felves, provided we do not neglect our duty, and
ftercus, do
let go our hold of Christ. Thoſe very things that not only we may love,
vermis nequif- but we muſt love, 'ti; our duty to love them, and our ſin not to love them;
Simus. Bona- yet all thefe muſt be denyed, when they dare to ſtand in competition with
vent. ſtimul.
Amor.p.153
love to God.(0) If any man come to me, and hate not his Father, and
o Luk.14. 26. Mother, and Wife, and Brethren, and Siſters, yea, and his own life alſo, he
cannot
Serm. I.
with all our Hearts, Souls, and Minds?
17
cannot be my Diſciple : Chriſt would have us count what Religion will coft
us,
before we meddle with it.
2. Contempt of the world. As love of the world is a great impediment, fo
contempt of the world is a great promoter of our love to God; may not our
contempt of the world be beſt expreſs'd by our worldly diffidence ? we have
no confidence in it, no expectation of happineſs from it. I take both the
underſtanding and will to be the ſeat of Faith ; now to have both theſe againſt
the world, is to have our underſtanding ſatisfied, that the world cannot ſatis-
fie us; to look upon the world as an empty Drum, that makes a great noiſe,
but hath nothing in it; and therefore the will doth not hanker after it, hath
no kindneſs for it. That perſon is a good proficent in divine love, that can
make the world ſerviceable to devotion ; by drawing arguments from his
worldly condition, be it what it will, to promote piety, e.g. Have I any
thing conſiderable in the world ? I will manage it as a Steward , bleſſed be
God he hath entruſted me with any thing, whereby I may ſhew my love to
him, in my love to his. Have I nothing in the world? Bleſſed be God for
my
freedom from worldly ſnares; God knows I need food and raiinent, and
I am of Facob's mind, (p) if God will give me no more, he ſhall be my God, p Gen.28.20,
and I will be content whatever my condition be in the world, 'tis better than 25.
Cinjt'; was, and Oh that I could love Godas Chriſt did!
3. Obſervation of God's benefits to us, 'tis goodneſs, and beneficence that
draws out love; God is our infinite Benefactor, the very brutes love their
Benefactors. The Oxe knoweth his owner, and the Aſs bis Maſter's qIſa.r. 3. Qui
crab, foret people doth noth not conſider. Who can reckon up the benefits beneficia inve .
he receives froin God? the commoneſt of our mercy deſerves a return of nit, compedes.
invenit. Sen
love, how much more our Spiritual mercies? thoſe very mercies that are
tu! Pome to us, deſerve our love, e.g. Trouble for Sin though to a degree
of horror; bungring after Chriſt, though unto languiſhing; diſappointments
in the world, though without ſatisfaction any where elſe; lamenting after
God, though with fear we ſhall never enjoy him : Such like rows of anguiſh
make way for piritual joy, and comfort, and the Soul that goes through
fuch exerciſes, grows in love to God every day. As for other kinds of Bene-
fits, I'le ſay but this, God doth more for us every hour of our lives, than all
our deareft Friends, or Relations on Earth, than all the Saints and Angels in
Heaven can do, ſo much as once ſhould they do their utmoſt : and can you do
leſs than love him?
4. Watchfulneſs cover our own hearts. When we love God, we are to re-
member that we love a jealous God. This will reſtrain the ſtragling of our
affections: we ſhould keep as careful a watch over our own hearts, as we
ſhould over a rich Heireſs, committed to our Guardianſhip; we reckon ſhe's
undone, and we ſhall never be able to look God or Man in the face, if ſhe be
unworthily match'd through our default
. Chritians, your hearts through
the conde cenſion of God, and Blood and Spirit of Chriſt, are a match for the
King of Glory : ſeveral inferior objects not worth the naming , are carneſt
ſuitors; we are undone if any but God have our Supream love; if you be
not ſeverely watchful, this heart of yours will be ſtoln away: be perſwaded
therefore to examine every thing that you have cauſe to ſuſpect : call your
felves
18
How may we attain to love God
Serm. I.
felves often to an account; be jealous of your hearts, and of every thing
whereby you may be endangered.
5. Prayer. All manner of Prayer is ſingularly uſeful to enflame the heart
with love to God. Thoſe that pray beſt, love God best : miſtake me not, I
do not ſay thoſe that can pray with the moſt florid expreſſions; or thoſe that
can pray with the moſt general applauſe; but they that moſt feel every word
they ſpeak, and every thought they think in Prayer : they whoſe apprehen-
fions of God are moit over-whelming; whoſe affections to God are moſt
Spiritually paſſionate; whoſe Prayers are moſt wreſtling, and graciouſly im-
pudent, this is the man that prayes beſt, and loves God beſt. I grant
theſe
are the Prayers of a great proficient in the love of God, but you may pray for
this frame when you cannot pray with it. The Soul never falls ſick of divine
r Cant.2.5,6. love in Prayer, but Chritt preſently gives it an extraordinary viſit, (r) fo
ſoon as ever Chriſt's Spouſe ſayes, ſhe is ſick of love, the next words ſhe
ſpeaks are, that his left hand is under my head, and his right hand doth em-
s Cant.6.5.
brace me. Compare that with thoſe words, (s) Turn away thine eyes from
me, for they bave overcome me : Chrift fpeaks as of being overcome and
conquerd. Rouže up your ſelves therefore, give yourſelves unto Prayer,
Pray for a more Spiritual diſcovery of Gods amiableneſs, did you know God
better, you could not but love him more; and none can diſcover God to us,
as he diſcovers himſelf, fo fpiritually, ſo powerfully; take no denyal,
God will never be angry with your being importunate for hearts to love
him.
“O my God, it is thy felf I love above all things; 'tis for thy ſelf, in thee
“my deſires are terminated; and therefore what wilt thou give me? if thou
“ wilt not give me thy ſelf, thou wilt give me nothing. If I find thee not, I
“find nothing; thou doſt not at all reward me, but vehemently torment me:
"cheretofore when I fought thee finally, for thy ſelf, I hop'd that I ſhould
e quickly find thee, and keep thee, and with this ſweet hope I comforted my
" felf in all my ours; but now if thou deny me thy felf, what will thou
give me ? ſhall I be for ever diſappointed of ſo great a hope ? ſhall
I alwayes
"languiſh in my love? ſhall I mourn in my languiſhment? ſhall I grieve in
my mourning ? ſhall I weep and wail in my grief? ſhall I always be empty?
"Thall I alwayes diſconſolately forrow? inceſſantly complain, and be endleſly
(tormented? Omy moſt good, moſt powerful, moſt merciful, and moſt lo-
« ving God, thou doſt not uſe ſo unfriendly and like an enemy to deſpiſe,
refuſe, wound and torment thoſe that love thee with all their heart, ſoul,
" and itrength ; that hope for full happineſs in thee. Thou art the God of
“truth, the beginning and end of thoſe that love thee, thou doſt at laſt give
cthy ſelf to thoſe that love thee, to be their perfect and compleat happineſs.
« Therefore O my moſt good God, grant that I may in this preſent life love
u thee for thy ſelf above all things, ſeek thee in all things, and in the life to
"come find thee, and hold thee to eternity.
6. Meditation. A duty as much talk d of, and as little practis'd as any
daty of Chriſtianity. Did you but once a day [In that time of the day, which
upon experience you find to be fitteſt for ſuch a work] ſolemnly place your
ſelves in Gods preſence; beg of him the fixing and the flowing of your
thoughts,
Bradivard de
cau' a dei. 1.1.
P. 118, 119.
66
$
Serm.I. with all our Hearts, Souls, and Minds?
19
thoughts, that your thoughts might be graciouſly fix d, yet as graciouſly en-
larg'd; let the ſubject matter of them be fomething Spiritual, endeavour to
fill your heads, and affect your hearts with holy muſings, till you come to
fome reſolution, which reſolution cloſe with Prayer, and follow with endea-
vours. O how would this (even e're you are aware) engage your Souls to
love God, though you cannot methodize your Meditations to your mind, yet
inure your ſe ves to an holy thoughtfulneſs about things above. Endeavour
as you are able, to tye your thoughts together, and ſo faſten them that they
may not be loſt, that your muſing time may not be reckon d among your
loſt time. I diſtinguiſh between Meditation and Study: Study is for know-
ledge, Meditation is for Grace : Study leaves every thing as we find it;
Meditation leaves a Spiritual impreſs upon every thing it meddles with.
Though I will not affert, I may enquire, whether Meditation be not one of
thoſe duties of which the very conſtant performance ſpeaks the Soul to be gra-
cious, i. e: though I dare not ſay, they are not gracious, that do not every
day folemnly meditate, yet whether may I not ſay, they are gracious that
do. Try therefore, whether you may not fay with the Pſalmiſt, (t) whilºft t Pſal. 39. 3
I was muſing, the fire burned; whether while you are muſing, your heart
may
not be inflamed with love to God.
7. Choice of friends. I dare appeal to all experienced Chriſtians, whether
ever they met with lwely Chriſtians, that carried it like Chriſtians without
ſome warming of their hearts with love to God, and Godlineſs; the truth
is, Chriſtian-conference bath the moſt speedy and effectual efficacy, of any
Ordinance of God what foever. Do therefore in Religion as you do in other
things, e. g. If you meet with a Phyſician, all your diſcourſe ſhall be fome-
thing about your health. If you meet with a Traveller, you are preſently
inquiſitive about the places he hath ſeen. Why ſhould not Chriſtians when
they ineet, converſe like Chriſtians, and preſently fall into a Heavenly Dia-
logue. Chriſtians, this you know, there muſt be a forſaking of all wicked
company, e're you can pretend the leaſt love to Chriſt, (miltake me not) I
do not mean that the bonds of Family-relations muſt preſently be broken that
Husbands and Wives, Parents and Children, Maſters and Covenant ſervants
mult preſently ſeperate, if one of them be ungodly; No, where the rela-
tion is ſuch, as cannot be diſſolved without fin, then thoſe that are Godly,
muſt converſe with the ungodly, as Phyſicians with their fick patients. But
this is it I ſay, you muſt not willingly and out of choice make Gods Enemies your
familiar friends. Thoſe that are alwayes ſpeaking well of God, inſenſibly
draw out our hearts in love to him. (u) When Chriſt's Spouſe had told the uCart.5.9.&c.
Daughters of Jeruſalem what Chriſt was more than others, they preſently
offer themſelves to ſeek him with her; (w) as evil communication corrupts w i Cor.15:33
good manners, ſo good communication corrects evil manners. In ſhort, you
cannot but obferve, that none is able to hear any one ſpoken againſt whom
they love; and that every one delights to ſpeak and hear of whom they love;
ſo that here you have a means to enhame, an imploy to exerciſe, and a touch-
ſtone to try your love to God.
8. Thanksgiving. That perſon that makes conſcience of thankfgiving,
will thereby grow in love to God; that perſon that takes every thing kindly,
D
and
6. I.
4
20
Serm.l.
How may we attain to love God
and thankfully from God cannot but love him; and Chriſtians, if we be not
bafely wanting to our felves, we may by thankfulneſs make every thing a
help to promote divine love, e.g. I hear a man ſwear, and curſe, and blaf-
pheme God. O what cauſe have I to love God, that he hath not left me 10 do
Yo ; I am under the rebukes of God, I feel his anger in ſuch a providence;
O what cauſe have I to love God, that he will take any pains with me, and give
me medicinal correction, nor giving me up to myown hearts luſts till I perish;
Alas! I am not ſo fpiritual as to make ſuch Inferences : yet bleſſed be God,
I really value it as a priviledge to be able to put a good interpretation on all
Gods dealings. O that I could love God for the very means, and helps, and in-
couragements to love him! I ſhall name no more (though I might many)
promoting incans. But,
3. Suſtaining and Conſerving Means. Here ſeveral Graces are ſingularly
uſefull, I ſhall name only three.
1. Faith, whereby we are perſwaded that what God hath ſpoken is true,
& Mark.9.23. and good, (x) If thou canſt believe, all things are posſible to him that believeth.
Now then, take ſome particular Promiſe, Why not that which hath already
affected thy heart? you can't prefs a Promiſe as you ſqueeze an Orange, to
yIa.12.3.
extract all that is in it; no, 'tis called drawing water (y) out of a Fountain,
though you draw out never fo much, there's no leſs behind. Well then, také
* Prov.8. 37. that promiſe, (z) I love them that love me, and thoſe that ſeek me early ſhall
find me. I may here by my love to God, make out Gods love to me, and ſo
by theſe claſpings of love, have my love inflam'd and preſerv'd. But Chri-
ftians be ſure to remember this, whenever you lay one hand on a Promiſe, lay
the other on Chrift, you will thereby get your objections anſwered, and your
Fears, removed. e.g. I am unworthy of Divine Love, but ſo is not Chriſt.
I know not how to come to God, our acceſs is by Chriſt. Though I come I
know not how to believe, thy. coming is believing. Oh, for more acquain.
Joh.6.37
tance with the Life of Faith ; it is moſtly with us in ſpirituals, according to
2. Hope; whefcby we expect a future good. Hope is the daughter of Faith.
Many a time the weak Mother leans upon the Daughter : Hope (at leaſt to
our apprehenſions) hath not ſo many Obſtructions and hinderances as Faith.
I dare fay, I hope, what I'dare not ſay, I believe. Though I muſt tell you, That
which the over-modeft Chriſtian calls a weak Hopez. God often calls a ſtrong
. Pfal.119.49. Faith. Remember (a) the word unto thy fervant,upon which thou haſt cauſed me
to hope: There's a prayer of Hope, and here's a Promiſe-anſwer to Faith,
Alfa.26.3. Thou (6) wilt keep him in perfect peace, whoſe mind is ſtayed on thee, becauſe
he truſteth in thee, &c. So that in a word, as to the preſent Cafe, though I
yet cannot love God as I would, I hope God will help me, that my Love ſhall
be alwayes growing.
Jam. 14.
3. Patience. (c) Let patience have her perfelt work, that you may be per-
felt andintire, wanting nothing. And do but with Patience go on with your
work, and no neceffary Grace ſhall be wanting unto you. Look that you be
patient in waiting, and patient in bearing. Do not miſinterpret God's deal-
ings with
you. There are two paſſages I would have you take ſpecial notice
2 Luk.8.15.
of, that Ground that broughtfuch Fruit as anſwer'd expectation, (d) was an
koneft
our Faith.
Serm. I. with all our Hearts, Souls, and Minds?
21
honeſt and good heart, which kept the Word, and brought forth fruit with pa-
tience. The other is, in your patience posleſs your ſouls; patience contributes
much to both Fruitfulneſs and comfort. Let's make an Effay, Thou wouldſ
have God manifest his Love to thee in a more raviſhing manner; ſtay a while,
thou'wanteſt another kind of diſpenſation firſt, and moſt, viz. to feel more of
the evil of ſin, that thou mayſt be more watchfull and more holy. So foon as
a tryal comes, thou would'ſt bave it remov'd; ſtay a while, it hath not done the
work for which God ſent it. God in kindneſs binds on the Plailter, till he
hath effected the Cure. Thou art at a loſs, thou knoweſt not what God will
doe with thee: be it ſo, it is not fit thou ſhouldeſt, God doth not uſe to tell his
Children before-hand what he will do with them: God expects we ſhould
gather up our Duty from the Precepts of his Word, and from the hints of
his Providence. We read, (e) that when the Prophet Eliſha had given King e2 King. 13.
Joaſh a Proiniſe, and a ſign of deliverance from Syria, God expected that 17,18,19.
his own reaſon and faith ſhould prompt him ſo to improve a ſecond ſign, as
to purſue the victory to a conqueſt; but he underſtood it not, and fo mif-
carryed. Doe you learn to hold on in the uſe of all Means for the engaging
of your hearts more to God. We(f) deſire that every one of you do fhew the f Heb.6.11,12,
ſame diligence, to the full Aſurance of Hope unto the end: that you be not 13.
Rothfull, but followers of them who through Faith and Patience inherit the
Promiſes. Not expecting to obtain the Promiſe till you have patiently endu-
red: and the ſame Apoſtle in the ſame Epiſtle tells us, (g) that you have need g Heb.19.35.,
of patience, that after you have done the will of God, you might receive the
Promiſe. Thus much for the inward Means of loving God. Ontward Means
for engaging our Hearts to love God, are either Direčting or Exem-
plary.
1. Direčting. The onely directing Means is the Word of God, but ſeeing
you ſhall in the following Sermons have particular directions about both
Hearing and Reading of the Word, I ſhall only hint theſe few things.
1. Prize the Word. Though our eſtimation of it will be exceedingly height-
ned by a further acquaintance with it, yet you will find it ſingularly advan-
tageous to the enflaming of your hearts, to get your hearts (as it were)
graciouſly foreſtalled with the valuation of the Word. When we can count
the Word ſweeter than Honey to the taſte; better than Gold for a tresſure;
more neceſſary than Food for our ſuſtenance:(i) how can the Soul chooſe i Job 23.12.
but love God, whoſe love indited it? Shall filthy books provoke carnal love,
and ſhall not the Book of God provoke Divine love? endeavour to get but
as ſpiritual a fence and reliſh of Divine Truths, anſwerable to mens car-
nal guits and feeling of other things: do but dwell upon Truths till they
affect you. Only here obſerve this neceſſary Caution : Dwell not jo
upon difficulties as to hinder your further enquiry into things more eaſily un-
derſtood, but wait in a courſe of diligence, and you will be able to maſter
thoſe difficulties, which'tis next to impoſſible ſuddainly to fathom. Do but
ſteer an even courſe between a careleſs neglect, and an anxious perplex ty,
about what you read or hear, and you will certainly attain a deep knowledge
of the things of God, and a high meaſure of love to God.
2. Set immediately upon the praltice of thoſe things which you ſhal be convin-
D 2
ced to
22
Serm.I.
How may we attain to Love God
.
of moment; he had loſt the matter, and underſtood not the meaning; but was
to be your Dury.Let not your
Affections cool upon any duty preſſed upon you.
& Dan. 2:8,&c. Do ſomething like that ofck)Nebuchadnezzar;God revealed to him ſomthing
(as others thought) unreaſonably importunate to recover both, and that pre-
fently, before the impreſſion wore off
, and the heat went over. So my bre-
thren, fix the Word by ſpeedy practice. Though the ſeed of the Word is
long in growing to perfection, yet it preſently takes root in order to growth.
Were I therefore Now exhorting you to Repentance, and could bring you
to no nearer a reſolution, than to repent to morrow, my Exhortation were loſt;
So now, while I preſs you to love God, and demonstrate from Scripture, that
it is your Duty ; offer you Scripture-helps that may be effectual, provokc
you with Scripture-encouragements that may be overcoming; if
you now
put off all this till a fitter time; 'tis a thouſand to one, you put it off for
ever. Read this over again, and then think, why ſhould not I now believe
this; and how can I fay, I now believe it, if I do not now put it in practice ?
and how can I ſay I practiſe it, if I omit any one Direction?
II. Exemplary Means. And here I ſhall give you as ſhort a touch as may
be, of Men, Angels, and Chriſt himſelf. We are much drawn by Examples.
Examples they are not only Arguments but Wings. They give us a demon
ſtration, that Precepts are practicable.
Gen.22.2.3 1. Men, Why ſhould not we love God as well as ever Abraham did ?
God gives the word, (k) Abraham, take now thy Son, thy only Son Iſaac,
whom thou loveſt, and offer him for a burnt-offering. And Abraham roſe up
early in the morning, &c. Had he not loved God, ſo far as the Creature can
love God, infinitely, every word would have been as a dagger to his heart.
9.d. Abraham] I gave thee that Name, from thy being a Father of many
People, but now be thou the death of that ſeed which I intended to multi-
ply (God ſeemed to change his Name to Abraham, as Solomon named his
Son choboam, an Enlarger of the People, who enlarged them from twelve
tribes to two. Take now] no time to demurre upon it. Thy Son] ſo many
years prayed for, and waited for. Thine onely Son] all the reſt of thy children
are not worth thy owning. Iſaac ] the Son of thy Laughter, now the Son of
thy Sorrow. wham thon loveſt ] more than ever Father loved a child, and
that upon ſeveral juſtifiable accounts. And get thee into the land of Moriah]
though no time to deliberate before thou reſolveſt, yet time enough for re-
pentance before thou executeſt thy reſolutions. And offer him there for a
durat-offering ] 'tis not enough to give him up to be facrificed by another,
but thou thy ſelf muſt be the Prieſt to kill thy lovely child, and then to burn
hiin to aſhes. And Abraham roſe up early, &c.] he quarrels not with God,
What doth God mean to give me ſuch a Command, as never to any one
elſe in this world ? He conſults not his Wife, Oh what will Sarab ſay. He
ſticks not at what might expoſe Religion, what will the Heathen ſay? You
may well ſuppoſe great ſtruglings between Nature and Grace, but God
feemed to preſs upon him with this Queſtion; Whether doſt thou love me
or thy child moſt? Abraham doth as it were anſwer, Nay Lord, if that be
* Exod. 3. 13.
queſtion, it ſhall ſoon be decided, how, and where thou pleafeſt. Another
& 33.15.18.
inſtance we have in Moſesa(k) if you will compare two or three Scriptures;
Moſes
the
Serm. 1. with all our Hearts, Souls, and Mindes?
23
upon God's granting of that, his Love grows bold, and he ſaid, .be/eech thee.
Moſes at firſt he enquires of God, as we do of a ſtranger, what is his Name;
upon Gods further diſcovery he begges more of his ſpecial preſence, and
shem me thy Glory; upon his finding, God propitious, he begges that God
would remove the cloud, and ſhew him as much of his Glory as he was
,
poſſibly able to bear the ſight of. Take one inſtance more, and that is of Paul,
who thinking God might have more glory by ſaving of many than by ſaving
of him, was willing to quit the happineſs of ſalvation (for not the lealt Grace,
much leſs Grace in the height of it, could poſſibly
chooſe a neceſſity of hating
and blafpheming God, which is the venom of Damnation, but his Love
to God is greater than his love to himſelf; and fo he'l reckon himſelf happy
without Glory, provided God may be more glorified. And thus I have pro-
duced three Examples, of one before the Law, one under the Law, and one
under the Goſpel." How will you receive it, if I ſhall venture to ſay, We
have in ſome reſpect more Cauſe to love God than any, than all theſe Perfons
put together? What ſingular gleams of warm Love from God they had more
than we, are in ſome reſpects exceeded by the noon-day light, and heat of
Goſpel-love that we have more than they: What love-viſits-God was plea-
ſed to give them, are excelled by Chriſts (as to them) extraordinary pre-
fence among us. What was to them a Banquet, is to us our daily bread. (1)
| Mat. 18.10.
God opens the windowes of heaven to us. "God opens his very heart to us.
We may read more of the Love of God to us in one day, than they could in
their whole Life.
2. Angels, that unweariedly behold the face of God; they refuſe no-
thing that may evidence their love to God. 'Tis ordinarily the Devils work
to be the Executioners of Gods wrath : it is faid, (m) he caſt upon them the m Pfal.78:49.
fierceneſs of his anger, wrath and indignation, and trouble, by ſending evil
Angels among them; but the good Angels will not ſtick at it when God re-
quires it. (n) The Angel of the Lord went out, and ſmote in the Camp of the n 2 King,19:
Affyrians 18500). But now we have more cauſe to love God than the 35.
Angels.; God hath exprefſed greater Love to us in Chriſt than he hath to
them. He took no hold of Angels, &c. not any one of them receiv'd ſo much Heb2. 16i .
as the pardon of any one ſin. God would not bear with them in ſo much as
the leaſt titele. So ſoon as they teaſed to love God with a perfect love, God
hated them with a perfect hatred. And for the bleſſed Angels, (P) are they not p Heb.1:14
all miniſtring Spirits, fent
forth tô miniſter for them who shall be heirs of Jal-
vation? but none of the Saints are to miniſter to the Angels in any thing. How
ſhould we love ſuch a Maſter ? but I. have a Pattern to commend to you an
bove the Angels.
3. Chriſt; and oh that the mention of Chriſts Love to his father inight
tranſport us, though Chriſt did nothing but (9) what pleaſed his Father, a Joh.8.29.
Chriſt ſuffered every thing that might pleaſe him.() Chriſt obeyed every r Phil.2.&.
.
Command, endured every Threatning that it was poſſible to endure, and that
to the intenſive extent of them, yet God dealt more hardly with Chriſt, than
ever he doth with any of us. () It pleaſed the Father to bruiſe him, and to s Ifa.53.10..
put bim to grief; whereas the Church in the midſt of her Lamentations mult
acknowledge, () he doth not afflict willingly, nor grieve the Children of men, Lam.3; 334
yet
24
How may we' attain to love God
Serm. i.
-
and augmert our
love co God.
u Joh. 17.23. yet Chriſt pray'd (u) that the world may know that thou haft loved them, as
ibou haft loved me. Should not we then pray, and ſtrive to love God, as near
as it is poſſible, as Chriſt loved him? Chriſt had not one hard thought of
Gods ſevere Juſtice ; no, not when he endur'd what was equivalent to the
eternal torments of the Damned; and ſhall our love ſhrink at Gods fatherly
Chaſtiſements ? Chriſts love to God did not abate, while God poured out
his Wrath: and ſhall ours abate under Medicinal Providences? whatever
our outward condition is in this World, 'tis better than Chriſt's.
Thus I have endeavoured to acquaint you what Abilities are requiſite, and
how to attain them, that you may love God, &c.
How to improve
4. How to improve and augment all our poſſible abilities to love God,
with all our Heart, Soul, Mind, and Strength; and for this I ſhall give you
one general (yet ſingular) direction (though I muſt informe, direct, and
preſſe ſeveral things under it,) and that is, ſet your ſelves to love God. Set
upon it as your are able; do for the engaging of your love to God, as you
would do fór engaging your hearts in love to a perſon commended to you
for marriage. Here's a perſon commended to you which you never ſaw,
nor before heard of. All the report you can hear, ſpeaks a great ſuitableneſs
in the perfon, and conſequently happineſſe in the match, you thereupon en-
tertain the motion, and a treaty, to ſee whether reports be true and affecti-
ons feaſible, though at firſt you find no affection on either ſide; yet if you
meet with no diſcouragements, you continue converſe, till by a more inti-
mate acquaintance, there ariſeth a more endearedneſſe of affection; at length
a non-ſuch love becomes mutuall. Do ſomething like this in fpiritualls. I
now folemnly beſpeak your higheſt love for God. Perhaps God and thy
foul are yet itrangers : thou haſt not yet met with him in his ordinances, nor
ravingly heard of him by his ſpirit : Don't fight the overture, for from thy firſt
entertainment of it, thou will be infinitely happy. Every thing of Religion
is at firſt uncouth, the work of inortification is harſh, and the work of holi-
neffe difficult, but practice will facilitate them, and make thee in love with
them, ſo the more thon acquainteſt thy ſelf with God, the more thou canſt
not but love him, eſpecially conſidering, that God is as importunate with
thee for thy love, as if his own happineſſe-was concern'd, whereas he is in-
finitely above receiving benefit from us, but ſeeing he is ſo earneſt with thee
for thy love, Beg it of him, for him; God is more willing to give every
grace then thou canſt be to receive it. (w) Acquaint thy ſeif therefore with
w Job 22.21,
God, and thou ſhalt bave thy delight in the Almighty, and ſhalt lift
up thy face unto God. Thou ſhalt make thy prayer unto him, and be ſhall bear
thee. What though thou beginneſt at the loweſt ſtep of Divine love, thou
mayſt, through grace, mount up to the higheſt pinnacle. I willingly
wave ſo much as mentioning the ſeveral methods, propoſed and ſhall
from a modern Author commend to you theſe five ſteps or degrees of love to
God.
Degrees of
1. Degree, is to love God for thoſe good things, which we do (or hope to )
love to God. receive from him, to love God as our Benefactour. O love the Lord, all ye
his ſaints, for the Lord preſerveth the faithful. Though I name this as the
loweſt degree ofour loving of God, yet the higheſt degree of our loving God
is
26.
Pfal.31.23.
Serm.i.
with all our Hearts, Soulsy and Minds?
* 25
is never ſeparated from the loving of God as our benefactour. It is mention'd.
in Moſes's (a) commendation of that he eſteemed the reproacb of Chriſt greater a Heb. 11.25.
riches then the treaſures of Egypt: for he had refpelt unto the recompence of re-
ward. To love God for hopes of heaven is not a mercenary kind of love it is
not onely lawfull that we may, but it is our duty that we muſt love, God for.
the glory that is laid up for us.
Where is the man that will own the name of
Chriſtian, who dare charge Chriſt with any defect of love to God, while
the fcriptare faith expreſly (6) that for the joy ſet before him he endured the
croſs, despiſing the ſhame, and is ſet down on the right hand of the throne of. Heb. 12. 2.
Cod. Is it not (no queſtion but it is ) an infinite kindneſſe of God to make
promiſes ? and is it not groſly abſurd to fay it is a fin to believe them ? when
our love ſhall be perfected in heaven, ſhall we then love God? and ſhall not
we then love God, as well for our perfect freedom from ſin, for our perfecti-
on of grace, for the ſociety of Saints and Angels, as for himſelf. If
you
queſtion this, ſurely you will ſtartle more at what I ſhall farther affert viz.To
love God, for temporal benefits, does infallibly evidence us eminently Spiritual,
nay further yet, I ſhall commend to the conſideration of the moſt conſiderate
Chriſtian, whether our loving of God for the good things of this life, doth not
evidence a greater weaſure of love to God, then to love God onely for the graci-
ous communication of himſelf unto the foul? ( I ſpeak of truely loving God, not
of bare ſaying you love him) now I evidence it thus. God's gracious com-
munications of himſelf naturally tend to the engaging of the ſoul to love him,
but the things of the world do not fo. God's gracious communications of himn-
felf, ſpeak ſpecial love on God's part, and that draws our love again : but a-
las, common mercies speak no ſuch thing. Now then, that foul that is ſo gra-
ciouſly ingenuous, as to love God for thoſe lower kinds of mercies, that do:
rot of themſelves ſpeak any love from God to us, that love of God looks
ſomething like (though it is infinitely ſhort of it, for it is impoſſible to pre-
vent God in his loving of us, but it looks ſomewhat like ) our being before-
hand with God in the way of Special love. To love God ſpiritually for tem
porall mercies, how excellent is this love, though to love a Benefactor may
be but the love of a brute, yet to love God Thus, as our Benefactor, cannot
but be the love of a Saint, you ſee therefore that though you begin your love
to God at below what is rational, it may inſenſibly grow up to what is little
leſfe then Angelical.
2. The ſecond ſtep of our love to God, is to love God for himſelf, be-
cauſe he is the moſt excellent good.; you may abſtract the confideration of
his beneficence to us from his excellency in himſelf, and then when the Soul
can riſe thus, Lord though I ſhould never have a ſmile from thee while I live,
and ſhould be caſt off by thee when I dye, yet I love thee. Alas! why is this
nained as the ſecond ſtep, furely there are but few.canrife ſo high? 'Pray':
Chriſtians mind this, There's many a gracious Soul loves God for himſelf, wha
dare ſcarce ownit, that he loves God at all, e. g. when the Soul is in per
plexing darkneſs, and cannot diſcern any Covenant-intereſt in God; but as
the Church bemoans her felf, God hath(c) filed me with bitterneſs, he hath
made me drunken with wirmwood---- Myſtrength and my hope is periſhed from
c Lam.3.8.15,
the Lord; when I cry and ſhout be fhuttethout my prayers, &c. In ſhort, 'tis
18,&C
the.
tu
26
Howwe maymay attain to love God
Serm.i.
the cafe of every Soul that is under fore temptations, or long deſertions ; yet
mark you, while they thus walk in darkneſs, and ſee no light : yet then a
diſcerning Chriſtian may ſee his love to God (like Moſes's face) ſhine to
others obfervation, though not their own, as may be particularly thus evi-
denced; when God ſmites tbem, they love him ; for they are ſtill ſearching
what ſin it is, that he contends for, that they may get rid of it (not hide it, nor
excuſe it) wben they fear God will damn them, then they love him; for they
then keep in the way of holineſs (which is the way of Salvation) yea, they
will not be drawn out of it, though carnal Friends like Job's Wife, bid them
curfe God, and dye ; though Satan tell them they ſtrive in vain, though their
diſcouragements are multiplyed, and their diligence is diſappointed; yet they
d Job 27.2,5, are reſolved like Job, who faid, (d) Though God hath taken away my judg-
6,10. ment, and the Almighty harb vexed my ſoul---- I will not remove my integrity
from me, my righteouſneſs I hold faſt, and will not let it go : my heart ſhall
not reproach me ſo long as I live, q. d. I will delight in the Almighty, or no.
thing; I will alwayes call upon God, though he ſhould never regard me. Or
though the Soul under trouble will not own ſo much goodneſs in it felf, as to
ſay thus, yet the converſation of ſuch Chriſtians ſpeaks it plainly, and can
ſuch a frame proceed from any thing but love to God? doth not grace work
in the Soul like Phyfick in the Body?? the Mother gives her Child Phyſick,
the Phyſick (in its working) makes the Child Sick, the Child when Sick in-
1tead of being angry with the Mother for the Phyſick, makes all its moan to
the Mother, hangs about her, layes its head in her boſome : Is not this love
to the Mother, though ſhe gave this Sick-phyſick ? So my Brethren, God
deals with his Children; what though ſome of his dealings makes them
heart-ſick, yet they cling to him, fearing nothing but Sin, and can bear any
thing but his diſpleaſure. Is not here love? and do not theſe love God for
himſelf? 'tis true, God's love to them all this while is great, but they per-
ceive it not.
3. The third ſtep is, to love nothing but for God's ſake, in him, and for him,
and to him. It is ſaid to be Tereſia's Maxime [All that is not God is nothing]
27 indeed the very word that Solomon uſes for () vanity, which he indorfeth
vanitas,quafi upon the beſt of Creature-happineſs in the very notion of it, proclaims it,
It
78% is not God, therefore it is vanity; 'tis a noble employment to try experiments
non Deus, upon every lovely object, to reduce our love to them to the love of God.
Merc. Pagn. To be ſtill’muſing upon ſpiritual caſes, ftill ſupplying of ſpiritual wants, ſtill
longing for ſpiritual enjoyments, that I may not only love other things in ſub-
ordination to God, but to love nothing, but for God, e.g. In all outward
enjoyments, bave I an eſtate ? I will honour God with my ſubſtance, becauſe
I love him. Have I any thing pleaſant or delightful in this world? I'le run it
up to the fountain. O how pure and ſatisfying are the loving Soul's delights
in God? Have I any eſteemin the world? I am no way fond of it, but ſo far
as it may make my attempts for the honour of God more ſucceſsful, I'le im-
prove it, and upon all other accounts decline it. Nearer yet, My Relations
are dear unto me; I truely love them, but yet my love to God ſhall animate
my love to them, e.g. I truely love my friend - but this ſhall be my love's
exerciſe, to perſwade him to love God. Idearly love my Parents; but Oh,
03
no
܀
Serm. 1.
with all our Hearts, Souls, and Minds?
27
#
no Father like God, my Soul is overcome with that expreſſion of Chriſt's,(P) Mat. 12,50
whoſoever ſhall do the will of my Father which is in Heaven, the ſame is my
Brother, and Siſter, and Mother. My conjugal relation is deareſt to me,
but my heart is paſſionately ſet upon this, that we may both be infallibly
eſpouſed unto Chriſt; my heart yearns towards my children, but I had rather
have them God's Children than mine. Nearer yet; as to inward qualifi-
cations, e. g. for natural parts, I bleſs God that I am not an Ideot, that I
have any capacity of underſtanding; but I am reſolved to the utmolt of my
capacity, to endeavour the convincing of all I converſe with, that to love
and enjoy God is moſt highly rational, and moſt eminently our intereſt. Have
I any acquired endowments of Learning or. Wiſdom ? I bleſs God for them :
but I count all Wiſdom, folly; and ali Learning, dotage without the know-
ledge of God in Chriſt, (9) If any man thinks that be knoweth any thing , he ? ? Cor 8.213.
knoweth nothing yet, as he ought to know : but if any man love God the
ſume is known of him. Higher yet, for gracious qualifications that capacitate
me for glory. I love grace the beſt of any creature, wherever I ſee it: but
'tis for the ſake of the God of all grace, without whom my grace is inconſide
rable. Once more, higher yet, and higher than this I think we cannot go :
To love thoſe things that are not lovely, meerly for God's fake, or out of
love to God, e.g. How many have you heard complain for want of affli-
tions ? for fear God does not love them ? (though by the way thoſe betray
their weakneſs who thus complain , for did they but obſerve their want of
evidence of divine love, and did they more ſympathize with the Church of
Chriſt under the Croſs, they would find they need not complain for want of
afflictions) But be it fo, complain they do, and that for want of amfictions ;
Afflictions are no way lovely, we are no where bid to pray for them; but
'tis our duty to pray for preventing and removing them, and yet the gracious
Soul is through love to God, (in ſome reſpect) in love with them: Here's a
notable degree of divine love, that the Soul would upon any terms experi-
ment the love of God; and engage the heart in love to God again, and to
love nothing but for God.
4. The fourth ſtep ofour love to God is, for our higheſt love of everything
to be hatred in compariſon of our love to God. The truth is, we can never ſo
plainly know to what a degree we love God, as by weighing it againſt what-
ever ſtands in competition with it. Why ſhould I ſo far debafe my love to
God as to weigh it in the fame ballance with love to ſin? but alas ! why do
beſotted Sinners fo dote upon ſin, as if love to God were not worthy to be
compar'd with it? Methinks I may a little more than allude to that paſſage
of Iſaiah (b) they laviſh Gold out of the bay, and weigh Silver in the ballance, b Iſa.45.6.
and hire a Goldſmith, and he maketh it a God, &c. they give out their Gold
by handfuls, without weighing, for matter of their Idols, but they will be
good Husbands in their expences about the workmanſhip of them. Man
cares not at whatrate he loves his Idols, thoſe luts upon which they beítow
their affections due to God alone; though in all other things they are wary
enough. But why ſhould I waſt time in ſpeaking to theſe? they have not
yet gone one ſtep towards the love of God, and therefore are ſo far behind,
that they are not within learning of what is ſpoken to good proficients in
E
the
28
How may we attain to love God
Serm.I.
the love of God. Let me only leave with them this parting word, From us
perſon's
A
first ſincere and ardent love to God, he can neither ſpeak nor think of
fin without abhorrency. From the firſt infuſion of grace, there's a graciouſly
natural antipathy again't fin. Sin receives its death's wound, 'tis too true,
it may (truggle for life, and ſeem to be upon recovery, but grace will wear it
out, and will never leave the conflict till it has obtain'd the conqueſt. But
this is not the thing I intended to ſpeak to in this particular; it is other-gueſs
things than Sin, that the Soul that loves God is afraid to ſpill his love upon :
he prizeth thoſe Ordinances wherein he meets with Communion with God,
but is afraid his love ſhould terminate there : he values them but as Win-
dows to let in the light : though ſomething excellent may be written there,
as with the point of a Diamond , yet it is neither writing, nor window is
prized, but the light; when that's gone, ſhut up the window as if it were
à dead wall, that's no more regarded till the light returns. 'Tis the light of
God's countenance that is better than life it ſelf. Perhaps you'l ſay this
comes not up to what I aſſerted; that our higheſt love to every thing, is to
be hatred in compariſon of our love to God. Well, let this be warily conſi-
dered : one whoſe love to God is at this height, is exactly curious in the
management of his graces, and while he is ſo, he is as curiouſly jealous,
leaſt grace ſhould warp to rob God of his glory. He loves inherent grace
heartily, Oh (faith he) that my Soul were more enrich'd with it; but yet
while he is breathing after perfection in grace, he admiringly prefers God's
.
wiſe love in faving him by Chrilt, before Salvation by inherent grace ; he
utterly renouncech the belt of his graces, when pride would have them juſtle
with Chriſt for the procuring of acceptation. In ſhort, a Soul that is over-
come with God's methd of Salvation, is unable to bear any thing that dar-
kens it. Would God have me to be as watchful againſt ſin, as if there were
i s Joh. 2. I.
no Chriſt to pardon it ?(1) My little Children theſe things I write unto you that
you fin not.
Our firſt care muſt be not to fin, Oh that I could perfectly com-
ply with God in this; but alas, I cannot ! Would God have me to reſt as
entirály upon Chriſt after my utmoſt attainments,
R Let nor this be miſtaken, as if I made as that wretch who pretends to venture his Soul
no difference between good works and evil
. with him out of an ill-ſpent life ? O Lord ! I truſt no
The Apoſtle hath taught me better, Tit.3.8; more to my good works, than he can to his bad
will, that thou affirm conſtantly, that they ones for his meriting of Salvation, (k) as I would
that have believed in God might be careful to not ungratefully overlook any thing the Spirit hath
maintain good works : Theſe things are good done in me; fo I would not have any thing which
and prifitable unto men, and ver. 14. Let us I have almoſt marr'd in the Spirits doing of it, to
alſo learn to maintain good works, for neceſſary
uſes, that they be not unfruitful. Good draw a curtain whereby Chriſt ſhould be leſs
works they are genuine fruits, though not look'd un.
meritorious cauſes of Juſtification.
5. The moſt eminent degree of our love to
God, is Extaſie and Raviſhment; we need not go
down to the Legends of the Philiſtines to ſharpen our incentives to the love of
God. I could over-match what can be ſaid with truth of Ignatius, and Xave-
rius, with ſeveral (whoin many of you knew) whoſe unparallel d humility
hid them from obfervation; whofe communion with God was often over.
whelming; but I forbear.
but I forbear. Take a Scripture inſtance of this kind of love,
+
L
com-
.
Serm. I. with all our Hearts, Souls, and Minds?
29
::
compare
but theſe three paſſages in the Song of Songs, Cunt. 2. 5. I am fick
of love; This is upon Chriſt's firit overcoming diſcovery of himſelf.Cant.s.s.
I charge you 0 daughters of Jeruſalem, if you find my beloved., that you tell
him that I am fick of love. This charge is from her fpiritual languiſhment,
through earneſt deſire of reconciliation, after ſome negligence and careleſsneſs
in duty. Cunt. 8. 6. This is when ſhe hath had the higheſt communion with
God, that an imperfect ſtate affords, when ſhe was as it were, upon the
threſhold of glory; and then the faith, love is ſtrong as death, q. d. I ſhall dye
unleſs thou grant my deſire, or let me dye that my deſire may be granted;
Jealouſie is cruel as the grave; that as the grave is never ſatisfyed, fo neither
will my love without the utmoſt enjoyments of thy felf: The coals thereof
are coals of fire, which have a most vehement heat; my love burns up my cor-
ruptions, ſhines in holineſs, and mounts upwards in heavenly-mindedneſs;
many waters cannot quench it : the waters of afflictions are but as Oyl to the
fire. If a man would give all the ſubſtance of his houſe for love it would utter-
ly be contemned. She ſcorns all things that would force, or flatter her, out of
her love to Chriſt
. Now if you except againſt this as fpoken of love to
Chriſt, and not of love to God effentially, to God the Father, Son, and Holy
Ghoſt
. I readily anſwer, we cannot ſee God lovely but in Chriſt. If any
will be ſo curious as to aſſert they look upon Chriſt himſelf as but a means to
bring them to God, it is God Eſſentially, Father, Son, and Holy Ghoſt,
when Chriſt ſhall have given up his Mediatory Kingdom, (l) that muſt be 11 Cor.15. 28.
their compleat happineſs; the means is not to be reſted in, in compariſon of
the end. (m) This may well be compar'd to a Sea of Glaſs, ſlippery ſtanding. m Rev.15. 2,3
O that I could but diſcover what my Soul ſhould long for; viz. how to look
beyond Chriſt to God, in whom alone is my compleat happineſs, and then to
look (in ſome reſpect) beyond God to Chriſt, to give the Lamb his peculiar
honour, when I ſhall be with the Almighty,and with the Lamb as in a Temple;
(n) when the glory of God, and of the Lamb ſhall be the Light, whereby I n Rev.21, 22,
îhall ſee that God (o) who dwelleth in ſuch light, as no mortal eye can behold; 23.
That will be a bleſſed viſion indeed, (p) when that which is perfect is come,
0 I Tim.6.16.
p i Cor. 13.
then that which is in part fball be done away. We have yet but childiſh ap-1.&c.
prehenſions of theſe things, to what we ſhall have when (9) we come to a per- q Eph.4. 13.
felt man, unto the meaſure of the ſtature of the fulneſs of Chriſt. Now we ſee
darkly, through the glaſs of ordinances, but then we ſhall ſee face to face. Now we
know but in part, but then we ſhall know God (according to our meaſure ) as
God knowes us; and then the greateſt grace will be love, perfect love, that
will caſt out ali fear ; fear of not-attaining, and fear of losing that Joy of our
Lord into which we are taken. But alas all I can ſay in this matter is rather,
the restleſſe fluttering of the ſoul towards God, than the quiet reſting of the
Soul in God. Let me cloſe the Paragraph with that (I call a) rapture of pro- Bradward.de
found Bradwardjne. “O Lord my God thou art the Good of every good, c. 34. p.627,
“Good above all good things,a Good moſt infinitely infinite; How therefore 628,629.Jpar-
"ſhould I love thee? How Thall I proportinably love thee infinitely ? O thatſım.
"I could! But how can Ithat am ſo very little and finite,love thee infinitely?
u and how otherwiſe will there be any proportion between thy lovelineſs and
my loves? my God thou art fuper-amiable, thou infinitely exceedeſt all o-
"ther things that art lovely. Perhaps Lord, I ſhould love thee infinitely as
E 2
co to
30
Serm.i.
How may we attain to Love God
ac
(C
CC
u to the Manner, when I cannot as to the Act. It pertains to the manner of
( loving, to love thee finally for thy felf; and no other good finally for it
“ſelf
, but for thee, who art the chiefeſt good, and the beginning and end of
« all good things. But perhaps I may in ſome fort, love thee infinitely, as
"to the Act, both intenſively, and extenſively : intenſively, in loving thee
“more intenſly; more firmly, more ſtrongly than any finite good, and when
"I love nothing but for thy fake : extenſively, when I compare thee Lord,
" with all other great and good things, and had rather they, and my
ſelf alſo
“ had no being, than once to offend my good God. But yet moſt loving Lord
" when I conſider a proportion of love, I am greatly troubled. If love ſhould
“be according to the worth of the Object; by how much thou art better
sthan I am, and more profitable to me, than I am to my felf; I ſhould love
thee more than thou loveſt me:but that I never can. O Lord I beſeech thee,
6 how much doſt thou love me? is it weakly, and remifly according to my
"goodneſſe ? that be far from thee Lord. Thou loveſt thine incomparably
more than thou art loved of them; as Thou art incomparably greater, and
* better than they. But O great, and good God, that filleſt heaven and earth,
yea the heaven of heavens cannot contain thee. Why doſt thou not fill my
“poor little foul? Omy ſoul, why doſt thou not open all thy little doors?
why doeſt not thou extend thy utmoſt capacity, that thou may ſt be wholy
“poffeít, wholy ſatiated, wholy de ebriated with the ſweetneſfe of ſo great
e love ? eſpecially when though thou art ſo little, yet thou canſt not be fatis-
"fied with the love of any leſſer good. Many queſtions might be propoſed
"tu expotulate my ſoul into a fame of love. But I ſee Lord, 'tis eaſie to
“ſpeak and write theſe things, but 'tis hard to doe, and perfect them in effect.
“Thou therefore moſt good and Almighty Lord, to whom nothing is difficult,
“grant I pray thee, that I may more eaſily doe theſe things with my heart,
“than profeſſe them with my mouth,&c.
And thus having after my poor manner put you upon practice, and point-
ed you the way from the lowest to the higheſt ſtep of divine love, I am ſen-
fible that both good and bad have their exceptions ready againſt what I have
delivered. The humble trembling Chriſtian, he fears that if the loweſt de-
gree of tove to God, hath ſuch heights in it, he ſhall never be able to reach
it; and he is grieved whom God would not have made fad. On the other
hand, thoſe that call themſelves Chriſtians (though there's no reaſon for their
nſurping that title ) without any conſideration of either the duty, or them-
felves, will bear you down, that they love God with all their hearts, fouls,
and minds; and that they have alwaies done fo ; and they are unworthy
to live that doe not love God; an if you enquire into any particulars whatſoe-
ver about their love to God, they't rather quarrel with you then give you any
fatisfying anſwer. If I could therefore propoſe any thing that would apply
it felf, i.e. by its own evidence work it ſelf into the conſcience, I might.
hope to diſſolve their ſelf-flatteries; I cannot at preſent think of a more com-
pendious way ofundeceiving both theſe, and of further perſwafively urging
the love of God, than by plainly naming the infallible Properties, and con-
ſtant Effects of this love: hereby thoſe that deſpondingly fear they want it will
find they have it, and thoſe that groundfefly boaſt of it, will find they want
it, and both be indtructed what muſt be done to evidence and exert it.
I ſhall
Martina
Serm.I. with all our Hearts, Souls, and Mindes?
31
Thall begin with the properties of our love to God. And here (as in all Properties of
the reſt ) I muſt ſtudy contraction, and therefore dare not particularly men- love to God.
tion v'erſon's fifty properties of Divine Love. I ſhall rather follow Voetius's
method, who ranks the Properties of Divine Love thus. They are partly
Negative and Privative : partly Poſitive and Abſolute : partly Comparative
and Tranſcendent. I ſhall fpeak briefly of each of theſe (your Conſciences
may manage it as if it were a Uſe of Examination.)
Negarive Properties or Adjuncts are ſuch as theſe, and theſe may pre.
vent the miſtakes of drooping Chriſtians; and alas! a great part of Chriſt's.
Family are ſuch upon one account or other.
1. This Divine Love is not at all in the unregenerate, unleſs onely in ſhew
and" imitation ; that Soul that is ſolicitous about loving of God, that Soul
loves him. This is proper and peculiar to all thoſe, and onely thoſe that are
born of God, that are the adopted Children of God. Let it be conſidered,
whether the Devil can counterfeit Love to God, as he can other Graces:
their Faith works by Fear, not by Love.(a) The Devils believe and tremble. a Jam.2. 19.
'Tis true, he doth not only ſuffer but(b) promote an hypocritical Divine Love bpópowoty:
in fome, and he may appear in a Love mask (c) to others, as to Adam in c Larva amo..
Paradiſe, (d) God dob know that in the day y: u eat thereof, then your eyes ris.
ſhall be opened, and ye ſhall be as Gods. He pretends he hath more kindneſs d Gen. 3.5.
for them, than God himſelf, and the like to Chriſt, (e) but did he himſelfever e Mat.4.3, &c.-
pretend ſo much as to love God? I grant, wicked men pretend to love God,
but the ridiculouſneſs of their Diſcourſe plainly evidences, they neither un-
derſtand what they ſay, nor whereof they affirm.
And whereas thou complaineſt that thou feareſt thy Love is not ſincere,
becauſe 'tis felsfh; be not diſcouraged, while thou ſtudyeſt to pleaſe God,
feareſt to offend him, prizeſt his preſince, mourneſt for his abfence; thy.love:
to God is infallibly ſincere, though there be an ingredient of ſelf in it: nay,
let me ſay more, it could not be fincere, if thou didſt not mind thy felf: as
in the very quinteſſence of Conjugal Love, 'tis impoffible to abſtract it from
felf-love; fo the more we love God, the more we cannot but love our felves,
yea even then when we moſt deny our felves out of Love to God.
2. This Divine Love is far from perfetion, 'tis fubject to more fenſible
languiſhments and infirmities than any other grace; though it can never be
totally and finally extinguiſht. What though fometimes to thy own Appre.
henſion, thou canſt not tell whether thou loveit God at all ? and what though
at all times thou complaineit of fickleneſs and inconkancy? what though the
time of thy Fear be longer than the time of thy Love, yet while thine heart
can fay, 'tis unquiet in this temper; and it is thy reſtleſs deſire to love God
more perfectly. Theſe very complaints ſpeak Love; we never complain of
want of Love to thoſe perſons whom we do not already love. This as well...
as other graces is here but in part: (f) while we are in this lower World,our f1 Cor.13. It
very Graces will have their Nepe as well as their Spring-Tides. We cannot
yet be ſo wiſe as to foreſee all our hinderancès, nor ſo watchfull as to avoid
all Satan's Ambuſhes; nor fo perfect as to maintain a fpiritual frame ofheart.
Though this Grace is alwayes in motion, yet it doth not alwayes nor cqually
go forward.
3: Our:
32
How may we attain to love God
Serm. I.
formam, nec
3. Our Love to God ſhall never be aboliſbed: (5) Love never faileth
g Non quoad
;
the fame kind of Love, the fame Numerical Love that was in gracious Per-
quoad modum fons on Earth, ſhall be continued in Heaven, and receive it's perfection pre-
tendendi in
fently after its delivery from the Body of Death. There will be a greater
obje&tum,
1 Cor.13.8. charige in all our Graces than in our Love: A great part of our Life is taken
Voetibid. up in the Exerciſe of thoſe Graces, that (I may in ſome reſpect fay) dye
with us. The one half of our Life is (or ſhould be) ſpent in Mortification :
The whole of our time needs the exerciſe of our Patience: Our Life at beſt,
is but a Life of Faith: much of our ſweet Communion with God is fetch'd in
by fecret Prayer : But now in Heaven there ſhall be no fin to be mortifi’d;
nothing grievous to be endured; Faith ſhall be ſwallow d up in Enjoyment;
and your
Petitions ſhall be all anſwer'd. So that now Chriſtians fet your felves
to love God, and you ſhall no way loſe your labour. Other Graces are but
as Phyfick to the Soul, deſireable for ſomething elſe, which when obtained
they are uſeleſs; but Love to God is the healthfull Conſtitution of the Soul,
there's never any thing of it in any ſence uſeleſs. Moſt of the Graces of the
Spirit do by our Souls as our Friends by our Bodies, who accompany them to
the Grave, and there leave them: But now Love to God is the alone Grace
that is to our Souls the ſame that a good Conſcience, our beſt friend in both
Worlds.
4. This Divine Love is fu unknown to the World, that when they behold
the Effects and flames of it, in thoſe that love God in an extraordinary man,
ner, they are ready to explode it as meer Vanity, Folly, Madneſs, Oftenta-
tion and Hypocriſie. When Paul manag'd his Audience more like a Ser.
# AA.25.24. mon than a Defence, Feftus cries out upon him as mad. (b) Yea when Chriſt
himſelf in Love to God and Souls, is more hungry after Converts than Food;
his neareſt Relations think him craz'd: and the multitude cometh together
again, ſo that they could not ſo much as eat bread: and when his Friends
Mark 3. 20, beard of it, they went out to lay hold on him ; for they ſaid he is beſide him.
ſelf. But were they any other but his carnal and graceleſs Relations that
did this ? See, bebold, thy Mother and thy Brethren without ſeek for thee.
i 1 John 3. 13. ()No marvel then, that Enemies reproach you, Friends forfake you, Re-
k Joh.15:18,"lations flight you, and the World hate you. Chriſt tells us, (k) ifihe World
hate you, ye know that it hated me, before it hated you. But how can the
World hate Chriſt, who in love to it came to dye for it ? Chriſt tells his
I Joh. 5.40,42. Hearers the true Reaſon: () I know you (this is no groundleſs ſurmiſe, nor
cenforious raſhneſs, but I know you) that you have not the Love of God in
you. Let what will appear at the top, this lies at the bottom. And therefore
judge I pray you, who more phanatick, thoſe that hate God, when they pre-
tend to love him; or thoſe that are counted phrantick for their ſerious Love
to God? I ſhall neither name more, nor enlarge further on this firſt rank of
Characters, but be brief alſo in the ſecond.
The Abſolute Properties of Love to God are among many, ſome of them
ſuch as theſe.
1. It is the moſt ingenious of all Graces. In poor inconſiderable Loves,
not worth the mentioning, how do perſons contrive wayes for the expreſſing
and exciting of Love; and there's no way to prevent it: Oh how. much
more,
21,32.
23.
Serm.I. with all our Hearts, Souls, and Minds?
33
p.114
more, when the Soul loves God? there's nothing melicrates the parts like
GraceDivine Love makes the beſt improvement of Wit, Parts, Time;
when a Perſon loves to pray, though he can ſcarce ſpeak fence to men, he can
ſtrenuouſly plead with God; a perſon that loves to meditate, though he knows
not how to make his thoughts hang together in other things, they multiply
on his hand with a ſpiritual and profitable conſiſtency. In ſhort, to do any
thing that may engage the Heart to God, what gracious ſtratagems doth
Love abound with? That (m) as he that beholds his Face in a Glaſs, makes m Nieremberga
the Face which he fees; his very Look is the Penſil the Colour, the Art; ſo de «rt. Vol
he that loves God, ſees ſuch a Reflexion of God's love to him, that a proud
perſon doth not more pleaſe her ſelf in her own fancyed beauty, than this
gracious Soul is graciouſly delighted in the mutual dartings of Divine Love.
Keep from Will-worlhip and humane Inventions in the things of God, eſpe-
cially from impoſing upon others your Prudentials of Devotion: and then
I will commend it to you, to try all the Experiments which the Scripture
will warrant, to encreaſe the flame of your Divine love.
2. Love to God is the moſt bold, ſtrong, conſtant, and daring Grace, of all
the Graces of the Spirit of God. (n) Love is ſtrong as Death: every one n Cant.&.Ga
knowes what work Death makes in the World. It is not the Power of Po-
tentates, nor the Reverence of Age, nor the uſefulneſs of Grace, can prevent
its ſtroke, it conquers all. So doth Love to God. Nothing can ttand before
it: what dare not love to God attempt? It deſigns impoſſibilities, viz. Per-
fection, and is reſtleſs for the want of it. I may in ſome ſence ſay, it would
fain have contradictions true, viz. to be without the Body, while in it; (the
Body's being a clogge is ſo weariſome.) Love to God not only baffles Sa-
tan, but through God's gracious condeſcenſion, it even prevails with God
himſelf
, that God will deny nothing to the Soul that loves him.
3. Love to God is the onely ſelf-emptying, and ſatisfying Grace.( Love, o Nieremb.p.:
'tis ſelfs egreſs, 'tis a kind of Pilgrimage from felf: he that loves is abfent 322,&c.Spar-
from himſelf, thinks not of himſelf, provides not for himſelf. But oh how fim.
great is the gain of renouncing our ſelves, and thereby receiving God and
our felves! we as it were dead to our ſelves, and live to God; nay more, by
love we live in God; (P) Godis love, and he that dwelleth in love, dwelleth
in God, and God in him. By Faith we live upon God; by Obcdience we live p Jolin 4. 16.
to God; but by Love we live in God. It is herein alone that we can give
fomething like a carnal (though 'tis indeed an highly ſpiritual) anſwer to Ni-
codemus his queſtion, (9) How can a man be born when he is old? can be
9 Joh.z. 4
the ſecond time into his mothers Womb, and be born? We have our Souls
immediately from the Father of Spirits; by Regeneration we return to God
again, from whom by Sin we are eſtranged; and by love we live in him in
fome little reſemblance to the Child's living in the Mother's womb: what the
mother loves, the child loves; what the mother longs for the child longs for;
in the mothers health, the child is well; the child lives there in a far different
manner, from how it lives in the world; though it can't ſtirre out of its en-
cloſure, yet it never cries nor complains of it's. Impriſonment: So the Soul
that entirely loves God, hates what God hates, and loves what God loves;
its life is far above the life of others, and it defires no greater liberty. than
enter
34
Serm.i.
How we may may attain to love God
& Gal.2.20.
*
to be (as it were) impriſon'd in God; to have no will of its own, no one mo-
tion but what God graciouſly concurres in; yet 'tis fo far from eſteeming
this a reſtraint, that it counts it the higheſt happineſs of its imperfect ſtate 3
he feels a ſweetneſs in that, beyond what the Heathen that ſpake it, ever
thought of, in God we live, move, and have our being.
4. The Love of God makes us anxiouſly weary of Life it ſelf: in this
love there's one Death and two Reſurrections. (r) lam crucified with Chriſt,
nevertheleſs I live, yet not i, but Chriſt liveth in me. Chriſt lives, and the
Soul lives, and both by Love. I muſt acknowledge, all manner of love is
apt to be extravagant and irregular ; our very love to God is in this blind,
when it comes to any conſiderable height; 'tis apt to over-look (not in a way
of Neglect, but Extaſie ) what is to be done and ſuffer'd, and would fain be
at the enjoyment of God in Heaven. By the way, let not doubting Chriſti-
ans be diſcourag'd, becauſe it is not thus with them. Though theſe Proper-
ties be but in the bud, they may in time be full blown; therefore believe and
wait: heights of grace are ordinarily as well the work of time, as of the
Spirit of God: Beſides, you know there's nothing inore common than for
Lovers to diſſemble their love; fo here, 'tis too common for gracious per-
fons rather to bely the Spirit of God, than thankfully to own their love to
God: becauſe they are afraid of being miſtaken, and they are afraid of
boaſting of a falſe Gift; and here, though Love when 'tis perfect, it caſteth
out Fear, yet while it is imperfect Fear proveth our Love. Thus much of
the Poſitive Properties, I le be very brief in the tranſcendent properties of
our love to God.
1. Love to God is the great general direlting Grace, containing all other
particular Graces in it, and mot intimately goes through the Acts of all of
them.(s) Love in the Soul is as the Pilot in the Ship, who ſteers the Ship
and all its Paſſengers. Love ſteers the Soul and all its Operations. Love is
the Necdle in the Compaſs that's ſtill trembling towards its Divine Load-
ſtone. Eufeb. Nieremb. compares other Graces to Bullion uncoyn'd, which
though it have an intrinſick value, yet 'tis not that Money that anſwers all
things : what ſhall I fay, find out a thouſand tranſcendent Metaphors, love
will anſwer them all?
2. It is in a ſingular manner infinite. Among all the Faculties of the Soul,
there's none but the Will that can in any found ſence be ſaid to be infinite ;
all the other Faculties are more bounded than the Will; now love is the
natural Act of the will, and love to God is the fupernaturally natural Act of
the renewed Will. Its deſires (which is the love of deſires) are to be united
unto God, the Fountain of all Bleſſedneſs. And here, thoſe that love God
leaſt, (ſo it be ſincerely) their deſires are infinite. e. g: Defires are the feet
of the Soul, their love will creep when it cannot goe; Deſires are the wings
of the Soul, love will Autter when it cannot fly; Deſires are the breathing's
of the Soul, love will pant, and groan, and gaſp, where it can do no more.
Again, the contentment and ſatisfaction of the Will (which is the love of
complacency) is infinite (in as large a ſenſe as that word can be aſcribed
to Creatures, ) deſires are the motion and exerciſe of love ; delight is the
quiet and repoſe of it. My beloved, to have the heart to delight in God, or
s Voet.ibid.
I Cor. 13.
to
Serm. 1.
with all our Hearts, Souls, and Minds ?
35
1
to God.
to ake and tingle with the diſcourſe of the love of God, through reflection up-
on the want of it, as unable to ſtand under his own thoughts, this infallibly
ſhews great love, and this Soul's fatisfaction in God is in ſome fort infinite.
Effects of love to God, they relate either to God himſelf, or to our felves,
or they are mutual; I le ſpeak briefly of each. Effects that relate to God, Effeås of love
are ſuch as theſe; I doe not onely ſay theſe, but theſe, and ſuch as
theſe.
1. Hatred of, and flight from all that is evil. Foſeph may be our inſtance,
his miſtriſs would have inveigled him into ſin, but though ſhe ſpake to him day 1 Gen.z9.1%.
by day, yet he hearkned not unto her, to lye by her, or to be with ber; he
that fears ſin will get as far as he can out of the reach of a temptation. Hatred
of fin alwayes holds proportion with our love to God : our inward hatred of fin
with our inward love of God; our return to ſin with the decay of our love to
God. The renewing of our repentance anſwers the reviving of our love to
God. Every one that doth not love God, loves fin, plain down-right ſin, ſin
without any excuſe e.g. either ſome moral wickedneſſe, or a reſting in their
own righteouſneſs.
2. The fear of God. A reverentiall tenderneſſe of conſcience, leaſt we fin
againſt God. It is not onely fear of hell
, but fear of God's goodneſs, (w)they u Hof.3.5.
Jall fear the Lord and his goodneſs in the latter dayes. The foul that
loves God, is troubled that he either does, or omits any thing for fear of hell
and that he is no more affected with love-arguments. Though pray take no-
tice by the way, That all fear of hell dorb not preſently argue a ſpirit of bon-
dage ; Hopes and Feares poyz the foul while in this world. I would there-
fore leave this charge upon you, viz. Be ſure that you love God better than
the bleſſed Apoſtle loved him, before you cenſure any for want of love, who
are diligent in duty upon this motive, left they be at laſt caſt aways.(w) But to w 1 Cor.9. 27.
return,
Though Gods gratious condeſcention
be ſo great as to allow thoſe that
love him a non-ſuch familiarity, yet that never breeds the leaſt contempt.
Senſe of diſtance between God and the Soul, between the holy God, and a
finfull Soul, between the faithfull God, and the fickle Soul : O this cauſeth
holy tremblings, and humble Apologies in our moſt familiar pleadings with
God The Father of the faithful, whom God honoured with the title of his
friend, (of whoſe love to God you have already heard) when he pleaded with
Chriit face to face in fo familiar a way, never any like him; ſee how he then
prefaceth his prayer (y) Behold now I bave taken upon me lo ſpeak unto the y Gen.18.27,
Lord, which am but dujt and afhes. Again, Oblet not the Lord be angry og 30.
I will ſpeak, (z) God is greatly to be feared in the aſſembly of the ſaints and Pfal.89.7.
to be had in reverence of all them that are about him. Methinks that paſſage
of Chriſt to his diſciples, with the circumſtance of time, when he ſpak it, juſt
upon the moſt ſervile action of his life, may for ever keep an awe upon our
hearts, (a) Know yee what I have done unto you? Te call me Maſter and a Joh.13.12,
Lord, and ye fay well, for fo I am. When God deals moſt familiarly with 13.
us as with friends, let us carry it reverently as becomes ſervants.
3. Obedience to the commands of God, and to thoſe commands which would
never be obeyed but out of love to God. (6) For this is the love of God that b'; Joh.s.z.
we keep his commandments, and his commandments are not grievous. e.g.too-
F
bey
1
.
OV,
15.
How may we attain to love God
Serm. I
bey thoſe commands that are unpleaſing and troubleſome. Thoſe commands
that thwart our carnall reaſon, and ſo part with things preſent for the hopes
1 Joh.2.5.
of that we never ſaw, nor any man living that told us of them. Whofo keep-
eth his word, in him verily is the love of God perfected; hereby we know that.
we are in him. Once more hear what Chriſt faith, He that hath my com-
mandments, and keepeth them, he it is that loveth me, and he that loveth me
shall be loved of my Father, and I will love him, and will manifeſt my ſelf unto
him. And again, if any man love me, he will keep my words, and xy Father
Joh. 14.21,23. will love him, and we will come unto him, and make our abode with
bim.
4. Reſignation of our felves to God; whereby we devote our felves whol
e quoad xlnow ly to God, to be wholly his, (e) to be every way diſpoſed of as he pleaſeth.
& quoad xeñ- (f) The love of Chriſt conſtraineth us, becauſe we thus judge; that if one dy-
f 2 Cor. 5.34
ed for all, then were all dead. And that he died for all, that they which live
shouldnot henceforth live unto themſelves but unto him wbich dyed for them &c.
This reſignation is like that in the conjugall relation, it debars fo much as
treating with any other ;it(as it were) proclaims an irreconcileable hatred to
any that would partake of any ſuch love. God doth not deal with us as with
ſlaves, but takes us into that relation, which ſpeaks moſt delight and happi-
neſſe; and we are never more our own than when we are moſt abſolutely his.
5. Adheſion and cleaving unto God, in every caſe, and in every condition;
& Pſal. 63.7,8. () in the ſhadow of thy wings will I rejoyce; my ſoul followeth hard after thee.
b Deut.22. 6. Methinkes we may ſay of the law concerning (b) birds, what the Apoſtle faith
of the law concerning oxen, doth God take care of birds ? for our fakes no
doubt 'tis written to inſtruct us againſt cruelty; but may we not learn a fur:
ther leſſon, the bird was ſafe while on her neit; our onely ſafety is with God.
now to cleave to God in all conditions, not onely when we fly to him as our
onely
refuge in our preſſures, but in our higheſt proſperity, and outward hap-
pineſſc, when we have many things to take to, whence the world expects
happineſſe, this is a fruit of great and humble love, this demonſtrates an un
dervaluing of theworld, and a voluntary chooſing of God; this is ſomewhat
like heavenlylove.
6. Tears and fighes through deſires and joys; when the ſpiritual love-fick
foul, would in fomc fuch, but an unexpreſſable manner, breath out it's for-
rows and joys into the boſome of God. Lord why thus loving to me, and
wily is my heart no more overcome with divine love ! thoſe that never re-
ceiv'd fo much from thee, love thee more. O I am weary of my want of
love ! O I am weary of my diſtance from God! O I am weary of my unſpi-
rituall frame! we that are in this tabernacle do groan being burdened, not
à a Cor.5.4. for that we would be uncloathed, but cloarbed upon, that mortality might be
ſwallowed up of life. Here when the heart is ready to dye away through exceffe
of love, 'tis paſſionately complaining of defects. Dcar Lord what ſhall I
fay? what ſhall I'do? what ſhall I render ?O for more endearing communi
cations of Divine love! O for more anſwerable returns of love to God! Thus
much of effects as to God.
The onely effect I ſhall name as to us,is, a ſeeking of heaven and things
bove, with contempt of the world, and all worldly excellencies. One that loves
God
-
:
Serm. I.
with all our Hearts, Souls, and Minds?
36
God thinks he can never do enough in heavenly employments.. A perſon
that abounds in love to God is too apt to neglect ſecondary duties, which are
in their places neceſſary: they are apt to juſtle out one duty with another,e:3,
thoſe duties wherein they have moſt ſenſible communion with God,bear down
leffer duties before them : whereas could we keep within Scripture-bounds,
and mind every duty according to it's moment; then this is an excellent ef-
fict of divine love,eg.to be afraid of worldly enjoyments,left they ſhould ſteal
the heart from God:yet at the ſame time not to dare to omit any worldly du-
ty,leſt I ſhould prove partial in the work of Chriſtianity. To make conſcience
of the leaſt dutys, becauſe no fin is little, but to be proportionably careful of
the greateſt duties, leſt I ſhould prove an hypocrite : fuch a carriage is an
excellent effect of divine love, this is fruit that none who are not planted near
the tree of life can bear.
Mutuall effects are there, and ſuch like as theſe:
1. Union with God, Union is the foundation of communion, and commu:
nion is the exerciſe of union. The ſpirit of God is the immediate efficient
cauſe of this union, and faitb is the internal inſtrument on our part, but love
is the internal inſtrument both on God's part, and ours, (k) Chriſt dwells in
k Eph.3.17.
our hearts by faith,we being rooted and grounded in love. This union is moſt
immediately with Chriſt, and through him with the Father, and Holy Ghoſt.
It is an amazing and comfortable truth, that our union with Chriſt
does much reſemble the perſonal union of the two natures in Chriſt.
(1 grant 'tis unlike it in more confiderations, becauſe of the tranſcen-
dency of the myſtery, but yet there's ſome reſemblance) e.g. the Humane
Nature in Chriſt is deſtitute of it's ſubſiſtence and perſonality, by it's union
with, and it's aſſumption to the divine: ſo the gracious foul hath no kind of de
nomination, but what it hath from its union with Chriſt : It's gracious being
is bound up in its union with Chriſt. Other
men can live without Chriſt, but
ſo cannot the gracious foul. Again, in Chriſt there's a communication of
properties, that is, that which is proper to the divine nature is attributed to
the humane; and contrarily, that which is proper to the humane nature, is
attributed to the divine : fo here in the foul s union with Chriſt; Chriſt is
made fin for us, and dealt with as if he were a finner; we are made the righte-
ouſneſle of God in him and priviledged as righteous perſons. Chriſt's riches
are ours, and our poverty his : yea more, the offices of Chriſt, are attribut-
ed to Believers ? ( they are an holy and a royall preiſthood to offer up Spiritual 1 1 Pet.2.5,9;
ſacrifices acceptable to God by Jeſus Chriſt;and Chriſt hath inade(m) us Kings m Rev.1.6.
and Prieſts unto his father, Chriſt hath a ſtock of created grace, 'twas for us
(n) of his fulneſſe bave we all received and grace for grace. The Apoſtle bids n Joh.1.16.
be ſtrong in the grace that is in Chriſt Jeſus. What ſhall I ſay is Chriſt 2 Tim.2. 1:
the natural Sonne of God : they are the adopted. Is Chriſt the beloved
Sonne of God ? Believers (in their meaſure) are ſo too. They are dead
with Chriſt, buryed with Chriſt, riſen with Chriſt, ſit together in heavenly
places with Chriſt, fellow-heirs with Chriſt, in ſhort, as there never was
ſuch another union in the world, as the union ofthe two natures in Chriſt, So
there never was, nor ever can be, ſuch another union in the world, as be-
tween Chriſt and the believer. It is beyond what any metaphors from art
US
É 2
or
How may we attüt to 'tove God
Serm. 1.
Conſcience, ard the breaking of our peace; yet even then the Soul, under
or nature can fully expreſie. That of a Foundation and Building; of a Vine
and Branches of Head and Members; of Soul and Body, are but dark ſha
dowes of this union. But I muſt not enlarge.
O Cum res uni-
2. Communion with God; Communion conſiſts in communication, )
us fit alterius. when there's a kind of community of propriety. I might run over the
former particulars, and enlarge them, but the ſubject is not ſo barren, that
I need name one thing twice. Chriſtians I beg of you that you would be care-
ful of receiving, becauſe I can be but brief in delivering a few hints of the
2 Pet. 1.4. communication of divine love between God and us, e.g. () God commu-
nicates the divine Nature to us through his fulfilling exceeding great and pre-
cious promiſes. We make returns as thoſe that are born of God in obeying
his commands; becauſe God loves us, he communicates unto us his commu.
nicable properties, of holineſs, wiſdom, goodneſs. Seeing we have nothing
to return, we proſtrate our felves at his feet, ingenuouſly acknowledge our
unholinefs, folly, and badneſs. God and the Soul holds communication in
9 Through his all gracious actions : God communicates ſtrength to the doing of thoſe things
perfe&tion, not which he cannot do; (9) but we muſt'; to repent, believe, obey God; theſe
defert.
are our actions through his ſtrength. Again, we exerciſe our graces upon
God for thoſe his actions which we cannot do, but (we may through his
covenant-engagement, with humble thankfulneſs fay) he muſt, e.g. for the
pardon of fin, ſpeaking peace to the Confcience , giving out of gracious in-
Auences, &*c. for theſe we adınire God, we praiſe him, rejoyce in him. Once
inorc, in rhofe things wherein we can make no return to God, but may to
orkers for God's ſake; our love to God neceffitates us to do it. e.g. God
pities us, is merciful and kind to us; God is infinitely above all ſuch returns :
Ay, but fo are not the Members of Chriſt, who are the beſt viſible Image of
God in the world : I'le give them not only my alms, but my very bowels,&c.
In ſhort, in this cominunication, God and the gracious Soul have the ſame
intereit, drive on the fane deſign the advancement of Christ and the Goſpel)
have the ſame friends, and the ſame enemies. They communicate fecrets
to each other; none but the loving Soul knows the ſecrets of divine love, and
none but God hears all the ſecrets of the Soul without a referve. Among the
deareſt friends in the world, there's fome reſerve : Some things we'll rather
fpeak to a ſtranger, than to our deareſt bofome friend; we think them not fit
to mention, or we are lóth to trouble them; but there's none of this between
God and the Soul: God tells us all that may benefit, not overcharge us : we
tell'God all the very worſt of our own hearts, which we are aſhamed to men-
tion to thoſe that moft love us. God deals with us according to our capaci-
ties, our bottles would break ſhould God over-fill them ; but we deal with
God according to the utmoſt of our active graces : Godis both compaffio-
nate to pity and pardon what's no way acceptable, and even incredibly
condeſcending to accept of what none but his infinite grace would accept.
3. Familiar love-vifits. When God makes fad viſits to the diſquieting of
trouble of Conſcience, would not change its ſpiritual trouble for the belt of the
Worlds peace, no not for its former peace, with which twas ſo well pleas'd
before converſion; the Soul that loves God carinot conſtrue that to be a viſit
ly
which
Serm. I. with all our Hearts, souls, and Minds ?
37
which others count fo. The Sout never goes to God as we go to viſio chole
we care not for, that weare glad at their being from home, fo the viſit be
but pay'd, we care not. Pray compare ſome paffages in that Song of loves;
one while you have the Spouſe enquiring of Chrilt; (,) Tell me (o ahoń r Cant.1.7.
whom my foul loveth) where thou feedeft
, where thou makeſt thy flocksto rest
at noon for why ſhould I be as one that turnerh aſide by the flocks of thy
Companions, q. d. Tell me, O Lord, my love and life, where I may have
both'inſtruction, and protection in an hour of trouble; left through thy ab-
fence I be ſeduced by thoſe that only pretend to love thee. Chriſt gives a
preſent anſwer, and quickly after returns an invitation. Ony dove (s) that s Cant.2. 14.)
art in the clefts of the Rock in the ſecret places of the ſtairs, let me ſee thy
countenance, let me bear thy voice; for ſweet is thy voice, and thy counte-
nance is comely. 9. d. O my mourning dove, that dareſt not ſtir out of thy
fecret place, itir up thy faith, hold up thy face with comfort, let me hear
thy prayers and praiſes; though others cenſure them, I eſteem them; though
others count thee deformed, thou art in my eyes beautiful. Here's ſome-
thing of affection, but fee more, () Let my beloved come into his garden, and Cant.4. 16,
eat his pleaſant fruits. q.d. O my Lord, what I have from thee, I return to
thee; accept I beſeech thee the fruits of obedience, and praiſe. Chrilt pre-
fently accepts the invitation, (u) I am come into my Garden, wy Sister, my u Cant.5. I.
Spouſe, I have gathered my Myrrh, with my Spices, I have eaten my Honey-
comb with my honey; I have drunk my Wine with my Milk : eat. O friends,
drink, jea drink abundantly, O beloved. q.d. Thou ſhalt no ſooner ask,
than be anſwer'd; I accept thy graces, and duties, thy bitter repentance, and
thy fragrant holineſs, they are moſt ſweet to me, notwithſtanding their im-
perſections; and ye, O my Friends, whether bleſſed Angels, or gracious
Souls, do you chear your felves with the ſame ſpiritual dainties, wherewith
Ian refreſhed. This is much, but there is more in the next expreſſion I ſhall
name. (w) Turn away thine eyes from we, for they have overcome me.q. d. » Cant.6.5.
I am raviſh'd and vanquiſh d by thy fixed eye of faith;in ſhort, ſee the Spouſe's
clofing requeſt (y) Alake hajt my beloved, and be thou like to a Roe, or a y Cant.8.14
Joung
Hart upon the wountains of Spices; 9. d. as I began this Song iny
deareſt Saviour, with paſſionate deſires of thy firſt coming by the Preaching
of the Goſpel; ſo though I thankfully praiſe thee for all the communion I
have had with thee; yet I cannot (my Lord) but more paſſionately long for
thy glorious coming, to take me with thee from theſe bottoms of death, and
valleys of tears, to thoſe eternal heights where nothing ſprings but life
and glory; that inſtead of this Song I may ſing a new one to the Lamb, and
• to him that fits upon the Throne unto all eternity: Thus (but in a far more
Seraphick manner than I am able to expreſs) the Soul-loving God, as the
God-loving Soul (z) are rejoycing in each other with joy, till they reſt in each z Zeph.3:17-
other's love. In ſhort, the Soul that loves God is never ſo well, as when
moſt immediately with him, and while there's any diſtance, many a love-glance
paſſeth between God and the Soul, even in the greateſt croud of bufineſs and
diverſions.
4. A putting a love-interpretation upon all things. God looks upon the
very miſcarriages of thoſe whom he loves as their jofirmities, and puts a
better
How may we attain to love God
Serm. 1
A Mark.14.
better interpretation upon them, than they dare do themſelves. (a) The
37,38,40. Diſciples ſlept when Chriſt bade them watch, they wilt not what to anſwer
him : Chrilt himſelf excuſeth it better than they could; in ſaying, the Spirit
truly is ready, but the fleſh is weak. And the loving Soul is as Ioth to take
any thing ill at the hands of God; when 'tis never ſo bad with the Soul, he
bleſſeth God that it is no worſe. God and the loving Soul do thoſe things to-
wards each other, which nothing but love can put a good interpretation upon;
the truth is, without love 'twere intollerable. e. g. God requires that Service
of the gracious Soul, that he requires of no other ; viz. to bleſs-God when
perſecuted, to rejoyce in tribulations, to hope againſt hope, &c. God puts
the Soul that loves him, upon thoſe trials that he puts upon no other, viz.
Thoſe chaſtiſements from himſelf, thoſe reproaches from men, thoſe buffetings
from Satan, which are peculiar to Saints; but the Soul heartily loveth God
under all theſe. Again, the Soul grows upon God in prayer, and the more it
receives from God, the more inſatiable it is, and God loves the Soul the better
for it. When afflictions are extream, thoſe that love God put the affliction
upon the account of God's faithfulneſs : On the other hand, when the poor
Soul is foild, and Satan runs with the tidings of it to ſet God againſt him;
Zech. 3.1,2.&c God pities the Soul, and rates the Accuſer. And he shewed me Joſhua the
High Prieſt ſtanding before the Angel
of the Lord, and Satan ſtanding at his
right hand to reſist him; and the Lord ſaid to Satan, the Lord rebuke thee,
O Satan, even the Lord that hath choſen Jeruſalem rebuke thee, Joſhua was
cluathed with filthy garments----take away the filthy garments from hire, &c.
Here's Joshua the High Prielt, while executing his Office in offering Sacrifices
and Prayers for the people, Sat an arraigns him as a Priſoner at the Bar, and
the accuſation being true and vehement, Satun takes the upper hand; but
now, Jeſus Chriſt, as well the Patron as the Judge of Saints, cuts him ſhort
with a vehement reproof, and tells him, thofe ſins could not make void that -
choice, which they could not at firit hinder; and farther Chriſt as it were
tells him they had been ſeverely puniſhed, half burnt and waſted by the heat
of Gods diſpleaſure ; and would he now re-kindle that fire? No Satan, thy
chargé is, as it were, thrown out of the Court, his ſins ſhall be pardoned, his
graces multiplyed, and upon the well-diſcharging of his office, he ſhall have
places to walk among them that ſtand by ; Alluding to the walks and galleries
about the Temple, 9.d. Thou ſhalt walk with theſe glorious Angels, they
ſhall be thy Companions and Guardians, where Satun hath no place. So
that Chriſt loves a Soul the more, not the leſs, for Satan saccuſations.
To all theſe effects add theſe Concomitants
, or thoſe things that have agree-
ment with, or are near of kin to Divine love; which do not really differ from
it, only expreſs fome part, or manner of it. In ſhort, 'tis love under ſome
other form or notion. I ſhall only mention two Concomitants.
1. Devotion. which is an abſolute delivering up of our ſelves to Gods Wor
e 1 Tim. 4.15. Ship and Service, fo as by no flatteries or dangers to be diverted (e) Medi-
taie upon theſe things, give thy ſelf wholly to them, that thy profiting may ap-
pear to all
. Herein lyes the ſtrength of Religion, and the ſpiritual pleaſure of
fila, 12.2,3. it, herein the Soul can ſay with ſome kind of triumph, (f) Behold God is my
Salvation; I will trust and not be afraid; for the Lord Jehovah is my ſtrength,
and
i
.
van
Serm. I.
with all our Hearts, Souls, and Minds ?
38
8
and Song, be alſo is become my Salvation. Tberefore with joy shall ye draw
water out of the wells of Salvation. Chriſtians, we muſt not only be barely
frequent in religious actions ; but we muſt act as thoſe that are given up to
God, we muſt mind the fervour of Religion. We muſt be exceeding watch-
ful over our thoughts to keep them from vanity, and over our affeitions to
keep them from entanglement. I would therefore commend it to you, to
fingle out every morning ſome ſhort paſſages of. Scripture, or ſome encouraging
promiſe that bath affelted you, to roll in your minds, or tolye upon your hearts
all day to maintain this holy fervour; nothing works and keeps ſuch an im-
preſſion upon the heart as Scripture.
2. The other concomitant is Zeal, which is the moſt intenſe degree of de-
fire and endeavour to pleaſe, and honour God. 'Tis the boiling up of the affe-
ctions to the greateſt heat; this inuſt be the companion of every grace; now
Zeal is expreit againſt fin, or in duty. In the exerciſe of Zeal againſt fin,
I beg of you to obſerve this Rule, viz. Whatever act of Zeal you exprefs 10-
wards others, double it firſt upon your ſelves : whatever evil you reprove, or
would reform in others, be doubly ſtrict againſt it in your ſelves." This is
Chriſt's counſel, Caſt out the beam out of thine own eye, then ſhalt thou ſee
clearly to pull out the mote out of thy Brother's eye; Mine eye is not capable of Math.7.5,
having a beam in it, but a mộte in mine own eye, ſhould be to me as a beam,
in compariſon of what it is in anothers. Take a few Scripture inſtances (for
this had need to be inculcated in the preſent age) in caſe of diſhonour done to
God and your felves, compare Moſes his carriage, (8) Miriam and Aaron & Num.12.20.
ſpake againſt Mofes, Hath the Lord indeed Spoken only by Mofes ? hath he
not Spoken alſo by us? and the Lord heard it, but Mofes was as if he heard
it not, for he was very meck above all men that were upon the face of the eartb:
He was ſo indeed; but it was only in his own cauſe; when the glory of God
is concerned, you'l find him of another temper. As ſoon as he ſaw the Calf,
and the Dancing, Moſes's anger waxed bot---and be took the calf which they
had made, and burned it in the fire, and ground it to powder, and ſtrewed it Exod.32,197
upon the water, and made the Children of Iſrael drink of it --- And. Moſes
ſtood up in the gate of the Camp, and ſaid who is on the Lord's ſide, let him
come unto me----and he ſaid, put every man his Sword by his jide, and go in and
out from gate to gate throughout the camp, and ſay every man his brother, and
every man his companion, and every man his neighbour, &c. Here is one ice-
cold in his own cauſe, fire-hot in God's. Take another inſtance of Paul, (h) 1 Gal.4. 12a
Brethren I befcech you be as I am, for I am as ye are; you have not injured
me at all, q. d. the wrong you have done me, I count as nothing : but to
Elimas that would hinder the entertainment of the Goſpel, he faith, thou
Child of the Devil, thou Enemy of all Righteouſneſs , &c. and he ſtrikes Ads 13.10.
him blind. I inſtance in theſe now, becauſe I mentioned them before, as fint
gularly eminent for their love to God.
For Zeal about duties I commend unto you this rule, In every duty you take
in hand, endeavour to do it above your ſtrength, not only to the uttermoſt of
your ſtrength, but above it. I bottom this rule upon the commendation gir
ven to the Churches of Macedonia. (i) For to their power (I bear record) i 2 Cor.8:31
jea, and beyond their power, they were willing of themſelves. My Brethren,
20,22,270
1
How may we attain to love God.
14.
It becomes us in every thing of Piety to paat after the utmoſt perfection at-
{Phil.3.12,13, tainable. (k) Not as though I were already perfect : but I labour after, for-
getting thoſe things are behind, and reaching forth to thoſe things which are
1 Pfal.69.9. before, &c. And David faith, (The zeal of rbine houſe hath eaten me up.
In a word, we muſt not only be ſometimes zealous under pangs of Conſcience,
m Gal.4.18. but alwayes in the whole frame of our converſation. (m) It is good to be zea-
louſly affected alwuyes in a good thing, and not only when a Miniſter or ſome
other is preſent who may commend you.
The laſt thing I firſt propoſed was,to urge ſome perſwalives to be graciouſly
ambitious of ſuch qualifications, and as graciouſly diligent in ſuch exerciſes.
And here I muſt paſs by more arguments, than I can ſo much as mention. For
the truth is, you can name nothing in the world, but it may be an Argument
to promote our love to God.
1. Conſider, Godis our great Benefaltour. I mention this twice, that it
may be often in your thoughts : Who can reckon up the benefits we recieve
from God ? If love be to be recompenc'd with love, greater love was never
ſhown than this, that God hath given his Sun to dye for his Enemies? If love
be to be purchas'dat any rate,who can give more for it than eternal life? if love
be to be beſtowed gratis, who more worthy of it than God? and canſt thou
then do leſs than love him? It is commended as an expedient to overcome the
p Rom. 12. 20. worſt of our enemies : (P) If thine enemy bung cr feed him, if he thirft give
bim drink, for in ſo doing, thou shalt heap coals of fire on his head. Oh
what hearts have we, that mercies will not melt them? Reflect a little upon
your felves, we uſe to indent with little Children for their love; if we give -
them but an apple, or a plumb, we preſently ask, will you love me ? and if they
promiſe to love us, we then enquire , where will you love me? Oh dear
Chriltians turn in upon your own hearts a little : 0 how many, how great
q Prov. 17.8. mercies do you receive from God? (9) Solomon tells us, that a gift whether fo-
ever it turneth, it profpereth, ſhall God's gifts be the only exception to that
Proverbial Maxime? For ſhame Chriſtians let us ſtrive who ſhall be firſt in
crying, come let us worſhip, and bow down , let us kneel before the Lord
✓ Pfal.95.6. our Maker; (r) Know ye that the Lord is Cod. (s) It is he that made us,
Pfal.1oCoz; and not we our ſelves; we are his people, and the Sheep of his paſture. (1)
+ Pfal.31. 23.
O love the Lord all ye his Saints, for the Lord preſerveth the faithful. God
is pleaſed to give us in aktual poſſeſſion of what his wife love thinks fitteſt for
Mat.6 31,32
us : and God is pleaſed to give us promiſes ſuitable to every condition we
can be in, in this world. e. g. In caſe of want, (u) Take no thought, ſaying
33.
what fha! we eat, or what ſhall we drink, or wherewitbfhall we be cloathed;
ſurely, if we may be follicitous about any worldly concern, it is about food
and raiment ;: but Chrit chargeth us upon our Chriſtianity, not to be thought-
ful about them. For afrer all theſe things do tbe Gentiles ſeek. But if
we do not take care for food and raiment, we may ſtarve. Chrift doth as it
were ſay, nay; there's no danger of that, for your heavenly Father knoweth
that you have néedof all theſe things. Were this believed, men would lay
aſide their Callings : Nowarrant for that, Chriſt layeth down a rule for
our practice, as the condition of the promiſe, Seek ye firſt (not only, but
firſt) the Kingdom of God, and his Righteouſnefs, and then (in a way of
i
dili-
Serm. I. with all our Hearts,Souls,and Minds?
34
of want.
diligence, not negligence) all theſe things ſhall be added to you; This in reſpect
Take another in caſe of danger. The name of the Lord is a(w) w Prov 18.10.
strong Tower; the Righteous runneth into it, and is ſafe. O how ſafe is that
perſon that is as it were garriſon'd in the divine Attributes ! In caſe of ſuffering,
(2) Verily I ſay unto you, there's no man obat hath left houſe, or brethren, or xMark 10.29,
filters, or father, or worher, or wife, or children, or lands for my fake and 30.
the Goſpel; but that he shall receive an hundred fold; Now in this time, an
hundred fold more comfort in parting with all for Chriſt, than he could have
had in keeping all, and denying of him. But why ſhould I name particulars?
there s enough in one Scripture, whence to form many incentives to love
God : (y) We know that all things ivork together for good to them that love y Rom.8.28.
God, to them that are called according to his purpoſe. Pray inark this place,
We] 'Tis not only the Apoſtle, but all Believers. Know] 'tis not we only
Think,or Hope, but we Know, that all things] all thoſe afflicting providences
which are mo grievous to be born, all thoſe dark providences which we
know not what to make of, work together] though we cannot preſently
anatomize every particular providence, yet in their contexture we can't
but ſay they are gracious, and for good] for the ſpiritual and eternal good
of all them that love God.] O but here I ſtick , I cannot ſay I love God.
Read on, the next clauſe is the beſt Interpreter of this. To them that are the
called according to his purpoſe] that is plainly, to thoſe that obey Chriſt's call
in his Word to all that are converted, tu all that are willing to be taught, and
rul'd by Jeſus Chriſt. And though thou dareit not own thy converſion, yet
thou dareſt not deny this evidence of it, viz. That ihou world'ſ fain comply
with Chriſt in every thing.
2. Love to God enobles all other graces. I will not meddle with the con-
troverſie about faith's being informed by love, or love being as it were
the Soul of faith. The Scripture tells that faith works by love, (z) and 2 Gal. 5.6.
'tis by loving nothing ſo much as God. Love is the moſt ingenuous grace,
the moſt heavenly grace, the moſt God-like grace; all other graces are more
or leſs excellent, as they are enlivened with love to God. (a) Sa'es a Sales of the
illuſtrates it thus, The General of an Arny having gain'd fame renowned love of God,
victory, will have all the glory of it, for he ordered the Bettel, and led them P. 670, &c.
on; we name the Services of the ſeveral parts of the Army, both the Van-
Sparſin.
guard, the Body, the Wings, the Rear. So here, ſome Chriſtians are fin-
gular for Faith, others for Alms deeds ; ſome for Prayer, others for H14-
mility; but Love to God commands all theſe : Love commands Patience to
bear, and Hope to wait, and Faith to believe. Elſewhere he compares love
to Scarlet, which is a Royal cloath, not for the wooll, but for the dye; fo
a Soul, (as it were) double-dip'd in love to God, is the moſt excellent
Chriſtian.
3. Love to God retifieth all other loves, and keeps them in duc bounds. The
fame Author hath this other illuſtration, viz. I may love my ſervant, but if
I doe not love my child better than I love my Servant, I am defective in my
love. Well then, I muſt love my child, but if I do not love my wife better
than I love my child, I am defective in my love. Well then, I muſt love my
wife, but if I do not love God infinitely more than I love my wife, I am de-
(f)
fective
2.1
:
#094
How may we attain to love God
Serm.i.
fective in my love. You ſhall fee (faith he) a Mother lo buſie about her
child, as if ſhe had no love for any one elſe, a; if her Eyes were for nothing
elſe but to look upon it, and her Mouth for nothing elſe but to kefsit: But
now if ſhe muſt loſe her child or her husband, her love to her Husband is ſo
great, as if ſhe had no love for her child at all. So when God and thoſe we
inoſt dearly love, ſtand in competition; you inay ſoon ſee the ſubordination
of our fove. Though let me adde this for your encouragement, God never
calls for the hating of other things for love to himſelf, but he doth moft fingu-
larly make up in himſelf whatever any one parts with for him, when God
requires the baniſhment of other objects, it is to communicate himſelf more
fully, more clearly, more ſweetly. Look over what Martyrology you pleaſe,
I think you will ſcarce find fo much as One, dying for Chriſt any other way
than Triumphing ; whereas many of as eminent Graces as they, dye in their
Beds, little leſs than deſpairing. What encouragement may this bc for the.
worit of times?
4. Our love to God doth more ſenſibly quiet our hearts, than God's love to
us; for though Gods love to us be infinitely greater than our love to God,
yet till his love to us have drawn out our love
to him, we do more abuſe his
kindneſs than other perſons doe whom he doth not ſo love. This is moſt
evident in a Perſon juſt upon the borders of converſion, but yet unconverted;
God is abundant in his love of Benevolence, he is now engag d upon the
making of means effectual for his through-regeneration ; but now in this work
there are ſeveral things to be done, which though they ſpeak greater love on
Gods part, than ever he before ſhewed him ; yet while God is at work, the
perſon quarrels with God more than about any former providences of his
Life. God to tame him, brings him under great Africtions, upon which he
either flyes in his face, or lyes fullen at his feet, and thinks he may well do
fo; 'well, but God will not thus leave him, God follows him with terrors of
Conſcience, the arrows of God ſtick faſt in him, and the poyfon thereof drinks
esh up his ſpirits, but he will not yet yield, he holds faſt his iniquity, which
he's as loth to part with as his life, and rather bates than loves God for all
this kindneſs: ſo that till he is brought to love God, God's love to him doth
no way quiet him; by which you may plainly fee, that let Gods love to us be
never so great, we miſinterprét all, till we love God again, and then let God
Da mihi Do. do what he will, he is quiet, let his ſufferings be next to Hell-torments, he'l
mine Sanétum not allow one hard thought of God. Therefore be perſwaded to get, encreaſe,
a morem tuuin, and exerciſe this. Love to God with all your hearts, fouls and winds. Thave
mitte me
vis in ignem
been too long alrcady, and therefore will be as brief as may be in anſwering
inferni, Stell, theſe two Complaints.
de amore dei 1. Complaint. All that hath been ſaid, makes me fear I have no true love
P. 314,&c.
to God at all; I cannot ſay I love God more than the Creature, I feel my
heart inore fenſibły warping towards the World in the Service of God, than
Springing towards God in my worldly affairs.
To this 1 Anſwer by thefe Diſtinctions.
Diffinition 1. We muſt diſtinguiſh between the Eſtimation of our love,
and the Commotion of it;, the Commotion may be greater, where the Eftima:
tion is leſs : One whoſe love is fixed upon God; though he is ſo far from föra
faking
Serm.i. with all our Hearts,Souls and Minds?
40
-
Oh no,
of his being tickled. The Souls love to God is well rooted, (b) As a ſick man 6 Eph.3.18..
ſaking God, that he will forſake all things for God, yet he may till he re-
collect himfelf, be more moved with ſome petty loſs. In ſhort, he may have
ſome violent Guft of Affection after other things, but the conſtant breathings
of his soul is after God.
2. We muſt diſtinguiſh between the ſolidity of our Love, and the faſhi-
neſs of it, between a ſuperficial, and a lafting Joy; p.g. A Covetoys man
may laugh more when he is tickled, than when you give him a thouſand
pound, but he is a thouſand times more joyfull of his thouſand pound than
is pleaſed with one that will fit with him, and alleviate his pains by diverſion;
but he is more pleaſed with thatinan that ſhall cure him. While our Souls
are in a ſickly frame, we are pleaſed a little with variety of Diverſions, but
we ſoon ſee their emptineſs, and charge our Souls to return unto God for a
perfelt cure.
3. We muſt diſtinguiſh between our ſpiritual love and our ſenſible love:
while we live in this world, ſuch is our weakneſs through the remainders of
Sin, and imperfection of Grace, that our Animal and Vital ſpirits are more
affected with ſenſible things, than with ſpiritual. The things of the World
are neer to us, and we cannot live without them; but yet he that loves
God, never ſayes upon the Enjoyment of them, (c) Soul take thine c Luk.12. 19
eaſe;
he is angry, and grieved that he is at ail pleaſed about ſuch
things.
2. Complaint. I hope I am not wholly deſtitute of this excellent Grace,
yet I am afraid to own that I have it. Is it impoſſible to get my Heart above
this uncomfortable uncertainty ? O that my heart were inore raiſed and fixed
above this an ious temper!
I'le cloſe all with an Eſſay to anſwer this Complaint; onely premiſe, Let
not any thing that ſhall or can be ſpoken, be wreſted to give the leaſt en-
couragement imaginable to any thing of Sin; take heed you do not upon
any account gratifie your posh or indifferency of ſpirit
, or any ſins of Omiſſi-
on keep off this Rock, and then thy ſolicitude about thy fickleneſs, gives
thee graunds of hope to get above it. Take therefore theſe ſhort Directions,
how to get and keep the moſt certain, conſtant, comfortable, ſpiritual frame
of Divine love that is to be had upon Earth.
1. Keep a ſevere Warch againſt all fins: yet give not way to drooping
Fears, becauſe of unavoidable infirmities. (d) if thou Lord ſhouldeſt markini-d Pfal.130,3. 4.
quities, O Lord, who ſhall. ſtand? But there is Forgiveneſs with thee ihat
thou mayeſt be feared.
2. Obſerve your own temper, what it is that moſt draws out your love to
any perſon or thing in this world, and improve that very inducement to love
God. He is altogether lovely; that is, Imagine or name any thing that is e Cant. s.16
most defire ble, most worthy to be loved and admired, and that's he.
3. Endeavour to love God out of Duty, when (to your own apprehenfion)
you cannot love him out of Grace: I would commend this to you for all
your gracious carriage towards God, and for all the kindneſs you would
recrive from God; e. g. Repent as 'tis a duty, even while you fear you
want the Grace of Repentance. Believe as 'tis a duty, while you
think
you
cannot
How may me attain to laue God
Serm. 1.
cannot att Faith as a Grace. So juſtifie God (i. e. acknowledge Gód to be
Righteous, though he condemn you,) when you fear God will not juſtifie
you. San&tifie God, (i.e. celebrate God's Holineſs) when you fear he'l not
fanctifie you, i. e, not make you holy. So ſet your ſelves to love God,
3.e. take heed you do not offend him, do all you can to pleaſe him, také
up with nothing on this ſide himſelf. In ſhort, Let God find you in a way
of Duty, and you'l find Godin a way of Grace.
4. Study Chriſt.. What Divine love we either receive or return, 'tis
through Chriſt
. You may look for encouragement from Chriſt for everything
f Col. 2. 10. but Sin. In every thing have recourſe to Chriſt, (f) for the performance of eve-
ry Duty, for the attaining of every Grace; when you fear Grace is wither-
g Cànt.3.15. ing, Chriſt will revive it. (g) In a word, pray and ſtrive that you may fed
what it is for Chriſt to be all in all. Chriſtians, practically mind theſe four
Directions, and they will be as the Wheels of Chriſt's Chariot that's pavid
with Love, to bring his Beloved to Glory.
3
i
..
.
.
}
How
A
.
!
pis
Serm. 2
41
How ought we to love our Neighbours as our
ſelves?
Serm. II.
Math. 22. 39. Thou ſhalt love thy Neighbour as thy ſelf.
ſabant.
Vide Drur.com,
HE Apoſtle bids us conſider Chriſt,who indured (a) ſuch
Heb.12, 3.
a Tolaúrnu
(that is, ſo great) contradi&tion of finners againſt bim-
Emphatixws
ſelf: It was from a great fpirit of this kind, that his poluit: decla-
T
adverſaries uſed to propoſe ſo many captious queſtions rans magnitu-
to him. We find him no leſs than three times oppoſed dinem armao-
pias Arelius.
in this one chapter: Firit, by the diſciples of the Pha-
b Forſitan in po-
riſees,& the(b) Herodians,about the lawfulneſs of giv- pulo tunc qui
ing tribute unto Caſar: again, the ſame day by the Sad- dicebant opor-
duces, with a queſtion about the reſurrection; which they denied. When cum Cæſari, vo-
he had ſo well acquitted himſelf of both theſe, that the firſt marvelled and cabantur Heio-
left him, and the laſt were put to ſilence; behold he is again ſet upon by the hoc facere recu-
Phariſees, who ſeem to have choſen out one of their nuniber to oppoſe him
with a queſtion: Then one of them, which was a Lawyer asked him a queſti- ad voces N. T.
on, tempting him, ver. 35. The ſame perſon is by another Evangelift cal-
led a Scribe, Mark 12.28. One of the Scribes came, &c.
There were two forts of Scribes among the Jews, viz. Scribes of the L. De Dicu.
People, who were Altuaries in and about matters of publick concernment;
and Scribes of the Law, whoſe buſineſs was to read, and interpret the Law
of God unto them: ſuch a one was Ezra, who is ſaid to be a ready Scribe in
the Law of Moſes, Ezra 7.6. and upon this account they are ſaid to ſit in
Moſes's feat: of this laſt fort was the perſon in the Text, as plainly appears Math. 23. 2.
by joyning both Evangeliſts together : Mark ſays he was as of peoplémy
one of the Scribes ; Matthew ſays he was rou.xls a Lawyer ;
put them both together, they ſay he was a Scribe of the Law. And the que-
ſtion that he tempted Chriſt with, is concerning the Law: Maſter, which is
the great Commandment in the Law?v.36.He who was able at twelve years of
age to diſpute with the Doctors, in ſuch a manner as that all that heard him
marvelled at his underſtanding, and anſwers; was not like, at this time, to go
far to ſeck for an anſwer to ſuch a queſtion: we have him therefore ſpeaking
roundly and directly to it, ver. 37. 38. 39. Jeſus ſaid unto him, thou ſhalt
love the Lord thy God, with all thy heart, and with all thy ſoul, and with all
thy mind; this is the firſt and great Commandement ; and the ſecond is like un-
toit : Thou ſhalt.love thy Neighbour as thy ſelf. The later part of this anſwer
falls
Luke 2. 17.
G
42
How ought we to love
Serm. 2.
c Hillel Senex.
Lcx noftra uno
lit nunquam fa-
tis proſpicignuna
falls under our preſent conſideration : thou ſhalt love thy Neighbour as thy
ſelf. This is ſaid to be like unto the firſt, i.e. a great Commandement ; be-
cauſe as that comprehends all the duty we owe to God immediately, ſo this
includes all that duty we owe to man.
The(o) Jewiſh Doctors were wont to call it,the Univerſal great precept:fom-
pede continetur; times again the Head: ſometimes the foot of the Law; alluding poſſibly to the
Diliges proxie total ſum in accounts. For as in adding many particulars together, if
you
quam te ipfum. begin below, and go upward, the total fum is fet above, and called the Head
Vno pede, hic of the account : if above, and proceed downward, it is ſet below, and called
quod vocant u the foot of the account, containing in it as much as all the reſt : ſo if
you
be
niverſale mag. gin at Mofes, and go down to the Prophets; or at the Prophets, and go up
Drus. Apoph to Moſes; of all that is ſpoken by any,or all of them about our duty to man,
theg. Ebre.lib. 1. this is the ſum; Thou ſhalt love thy Neighbour as thy ſelf.
John 15. 14.
When Chriſt commanded his Diſciples to love one another; he charged
them with many things in that one thing: Theſe things I command you, that
Phil. 4.8. you love one another : and who can tell how many things are required of us in
this one thing ? whatſoever things are true,whatſoever things are honeſt,what-
ſoever things are pure, whatſoever things are lovely, whatſoever things are
of good report; all theſe whatſoevers are required in it; yea, whatſoever
dDecalogas con- elſe that is good and vertuous ; if there be any vertue,any praiſe it is (d) com-
tinet du&rinam prehended in this one command, love one another, and alſo in this faying,
& ſubilimem, Thou ſhalt love thy Neighbour as thy ſelf.
It cannot be expected, that in fo ſhort a time as is allotted to this exerciſe
quam exhauriri we ſhould ſpeak of all things contained in theſe words ; we can but take up a
few drops out of the Ocean, or a handful of ſand from the ſhoar.
11.40.12. It is only he that meaſures the waters in the hollow of his hand, and com-
prehendeth the duſt of the Earth in a meaſure, that is able to give us the true
dimenſions of them : as there is height and depth, a length and a breadth in the
Eph.3.18.19.
Love, ſo alſo in the Law of God, which paſſeth knowledge. This David
PS:3.119.96. acknowledged when he ſaid; I have ſeen an end of all perfeltion, but thy com-
mandement is exceeding broad.
Neither is it our fcope to ſpeak of the words in the way of a treatiſe : we
ſhall therefore give ye the Doctrine, and proceed with as much ſpeed as.
well we may to the Query, the reſolution of which is our main bụſineſs at this
tiine.
· Doct. It is the duty of every man to love bis Neighbour as himſelf.
When God ſays, Thou ſhalt; he intends thee and me, and every man elfe of
what rank, ſtate, or condition foever he be,
Before we propound the Quæry it will be requiſite.
'1. That we ſhew who is our Neighbour.
2. That we ſpeak fomething of the lawfulnefs of a mans loving himſelf
,
3: That we lay down fome concluſions, which are to be taken along with
us, as a thread that muſt run through the whole contexture of our enſuing diſ-
courſe.
1. Who is our Neighbour? our Neighbour is, not onely he who lives
near to our habitation, in the ſame ſtreets or City; nor he only that is of the
fame Country, or nation that we are of; but every man, of what place, or
poflit Melancibon
Site
nation
Serm. 2.
our Neighbour as our ſelves.
43
nation foever he be; whether he be one of our acquaintance, or a ſtranger;
a
friend, or an enemy: You find this queſtion put ſomewhere to Chriit him- Luke 10.29.
felf, by a certain Lawyer, (whether he where the fame we have here in this
Chapter, it matters pot) and there you have Chriſt anſwering him by a para-
ble, to this effect. A certain man went down from Jeruſalem to Jericho, and
fell among theeves, which ſtript him, and wounded him, and left him half
dead: there came a Prieſt that way, and faw him, and paſſed by on the other
ſide ; after him, a Levite in like manner : but a Samaritan ſeeing hin, had
compaſſion on him, bound up his wounds, and brought him to his Inne, &c.
Now which of theſe three was Neigbour to him? he anſwers: he that ſhiewed
mercy on him. What ſays Chriſt? go thou, and do likewife. As if he ſhould
have faid; Thou art a few, and as ſuch, haſt little or no dealing with a Sama-
ritan, or indeed with any man of another nation; there is a partition-wall be-
tween you & them;ſo that you look on them as ſtrangers if not enemies,
and none of your Neighbours ; :(e)but I tell thee a Samaritan,or a man ofany. Ipfe enim eft
other nation, whatever he be is one of thy Neighbours; and therefore if he be proximus, quen
in miſery, and come within thy reach, be ſure thoudhew mercy to him.
This God required of the Jewiſh nation of old. If a ſtranger Sojourn with conjunseringredo
you in your land, ye ſhall not vex him; but the ſtranger that dwelleth with you, dia copulaverit.
shall be as one born among you, and thou ſhalt love him as thy ſelf. Yea,although Ambros.de
he be an enemy, the cafe is the fame, for ſo Chriſt reſolves it: ye have heard pænir.lib. 1.
that it hath been ſaid, thou ſhalt love thy Neighbour, and hate thine enemy ; Levit. 19.33.
but I ſuy unto you, love your enemies. Ye have heard : the Scribes and Pha- & 34.
riſees might have taught them thus, blotting the text with their falſe inter-Math. 3. 43.
pretation, but Chriſt better informes them, and wipeing away their blots
with his ſpunge,reſtores the Law to its primitive beauty and perfection: I ſay
unto you, love your enemies. And doth not the Law ſay the ſame alſo ? we
find a very fair text in the Law to this purpofe; If thou meet thine enemies Exod.23.4.5.
Ox, or his Affe going aſtray, thou ſhalt ſurely bring it back to bim again: If
thou ſee the Ale of him that bateth thee, lying under his burden, and wouldest
forbear to help him, thou ſhalt ſurely help with him. Doth God take care for
Oxen? for mans fake doubtleſs this is written; and ſo it appears plainly in
the text, Thou shalt ſurely help with him : thou ſhalt bring it back again to
him; it was to be done,not only in mercy to the beaſt; but in love to the
non foluin con.
fornis nature
man.
:
Beſides, how can we think that God would require us to bring back a
ſtraying Ox and to relieve an Affe oppreffed with his burden, and lay no du-
ty on us to a Man in ſuch a condition ? doubtleſs, if we are bound to bring back
an Ox that goeth aſtray, we are much more obliged to bring back a Man,
when we find him going atray from God: and if we are to help an Affe, that
Iyeth under his burden, much more a Man, when we ſee him oppreſſed with
His.
We ſee then whom we are to account our Neighbour, it is any man whom-
fover, Friend, or Enemy; that lives nigh to us, or at a greater distance from
us,
2. We come now to ſpeak of the fecond thing propounded, and that is,
the lawfulneſs of a mans loving himſelf. Every man may; yea, it is a Duty.
tying on every man to love himſelf.
G 2
This
44
How ought we to love
Serm. 2.
This may ſeem ſtrange, when we ſee ſelf-love every where branded in the
Scripture ; ſo that there is hardly any ſin deſcribed in ſo black a character as
this. It is a fin indeed, that includes many others in the bowels of it; we may
James 3.6.8. ſay of it, as the Apoſtle James doth of the tongue, It is a fire, a world of
iniquity, it is an unruly evil, full of deadly poiſon.
Unbelief and felf-love are the immediate parents of all the miſchiefs and a-
bominations that are in the world; and therefore we have it ſet in the front of
2 Tim.3.1.2.3. all the evills that make the laſt times perillous : In the laſt dayes perillous
times ſhall come, for men ſhall be lovers of their own ſelves, covetons, boaſters,
proud, blafphemers, diſobedient to parents, anthankful, unholy, without na-
tural affection, truce-breakers, falſe-accuſers, incontinent, fierce, deſpiſers
of thoſe that are good, traitors, heady, high-minded, lovers of pleaſures,
more than lovers of God, &c. And if you can find a larger catalogue of abo-
minations than you have here ſet down tour hand, ſelf-love is the mother
of them all : it is this, that makes all the ſtir that is in the world : It is this,
that diſturbs Families, Churches, Cities, Kingdoms : in a word, this is the
grand Idol, that is ſet up to be worſhipped all the world over, greater by
A&.19. 27. far than Diana of the Ephejians, whom yet all Aſia and the world were faid
to worſhip. It is that Idol, which every man mult endeavour to take down,
for untill that be done, we ſhall find little peace within our felves, or quietneſs
among men.
Notwithſtanding this; we muſt ſay that it is lawful, and a duty incumbent
on every man to love himſelf.
There is a two-fold felf,
1. A natural Self.
2. A finful Self.
This is to be hated, the other loved. We cannot hate ſinful felftoo much,
though it be to the deſtruction of it; dis is that which we are bound to kill,
mortifie, and utterly deſtroy : Chriſt came into the world, purpoſely to
1 John 3.8. help and aſſiſt us in the deſtruction of it; For this purpoſe the Son of God was
manifested, that he might deſtroy the works of the devil
. But we may law-
fully love natural felf, foul and body; becauſe theſe are the works of God,
and therefore good.
He that came to deſtroy the works of the Devil, came to ſave the ſoul and
Luke 19.10. body, the works of God. The Son of man is come to ſeek and to ſave that
which was loft.
1. Aman may love his own body,and is bound to preſerve the life of it; no
Eph. $.29.
man ever get bated his own fleſh. We read indeed of one out of the tombs, who
was day und night in the Mountains, and in the tombs, crying and cutting
Kings 18.28.
himſelf with stones: and of the Idolatrous Baalitesg(who facrificed to the Des
vil, and not to God, that they cut themſelves, after their manner,with knives,
and launcers, till the blood guſhed out upon them: but who in his right wits e-
Lev. 19.28.
ver did ſuch a thing? or where did God require it at any mans hands ? The
Lord forbids the Iſralites to make ſuch barbarous cuttings and manglings of
their feſh (after the manner of the heathen) becauſe they were his fervants.
A man may ſin againſt his own body many waies; as by exceſſive tabour,neg-
lecting to take neceſſary food, or phyfick; intemperance, and the like: He
that
Mark 5.5.
Serm. 2.
our Neighbour as our ſelves.
45
that committeth fornication, ſinneth againſt his own body.
1 Cor.6.18.
2. A man may and ought cheifly to love his own Soul. Every mans care
ſhould be that it may be well with his better part,both here and hereafter. And
to this purpoſe it is every ones great concern. (1.) To get into Christ,who
is that ark in which only, Souls can be ſafe. They who after all the calls, invi-
tations and beſeechings of God in the Gofpel, will perſiſt and go on in impe-
nitency and unbelief, are murderers of their
own Souls, and their blood will be
upon their own heads : He that ſinneth againſt me,wrongeth his own ſoul ; all Prov. 8.36.
they that hate me, love death.(2.) He that hath clofed with Chriſt mult endea- John 15.4.
vour to abide in him, by putting forth freſh and renewed acts of Faith ; He
muſt feed dayly on the promiſes, which are the food of his soul; and look to Prov.19.8.
it, that he keep alive the grace which is wrought in his heart.
The new nature, or ſpiritual ſelf, is the beſt ſelf we have; and ſhould be
moſt of all loved by us. They that have the charge of others Soules, are a
A&.20.28.
part of their own charge : Take heed to your ſelves and to all the flock. They
who are under the inſpection of others,muſt look to themſelves alſo, fo John
chargeth that Elect Lady and her Children, to whom he wrote his ſecond
epiſtle, ver. 8. look to your felves. As Miniſters muſt give an account of their
Rom. 14.1-
flock, fo every ſheep of the flock muſt give an account of himſelf: Every
one of us ſhall give an account of himſelf to God.
Queſt. If love to our ſelves be not only lawful,but a duty; why is there no
direct and expreffe command for it in the Scripture ?
1. Anſw.(f)There is no ſuch need of an expreſſe command for this. Though for one and oft uli
the Law of Nature, ſince the fall, be very much defaced and obſcured, that non omnia que
much of that which is our duty, is hardly diſcerned by us; yet there is no man fuæ, vel certe no
whom the light of nature doth not move to love himſelf: we find a Law of ſelf tilitatis gratiâ
preſervation, ſtampt upon the whole creation of God: it is plainly to be ſeen enim ad affes um
in all the Creatures, whether animate or inanimate; and in man in a ſpecial que appetitum
manner. To this end God hath placed affections in mans Soul, that he turæ iphus magi-
might uſe them as feet; to carry him forth readily to that which is good, and Perio atque im-
fulfione ducun-
from that which is evil or hurtful,to him. Hence it is, that when any thing is lur,
repreſented as good,there is not only an inclination to it, but fimēlsa purſuing Salvianus con
of it: when evil and deſtructive, there is not only an averſation, but peggi a
tra Avar.lib.2..
flight from it. It is ſaid of the prudent man, that he foreſeeth the evil and hid- Prov.22.3.
eth himſelf, and of Noab, that being moved with fear, he prepared an ark:
And even Chriſt himſelf
, who was altogether voyd of ſin, when they fought to Mar.3.6.7.
deſtroy him, withdrew himſelf; as he did hide himſelf at another time,
when they took up ſtones to caſt at him; thus he did, till the hour was come,
when he was to lay down his life, according to a command that he had re-
John 1o. 182
ceived from the Father.
2. Although there be no direct and expreſſe command ſaying, Thou ſhalt
love thy ſelf: yet all'the Commands of God do vertually and implicitely en-g Diligere Deum:
joyn it. No man can comply with that firſt and great command of loving God eft diligere ſe,
with all his heart, (8) but in ſo doing he loves himſelf; becauſe in the fruition into the no puzci
of God is a mans greateſt happineſs. The like may be ſaid of every other diligamuspræ:
commandment in proportion; for as it is good in its felf, ſo it will be found operā uz nos mex-
to be good for us : David had experience of it, when he ſaid, that in the tipfos diligamus
keeping Plái 19.112.
Heb. 11.7.
46
How ought we to love
Serm. 2.
cibi Ô homio,
contra te.
.; Bernardus,
Pfal.119.68. keeping of them, there was great reward; And when he prayed that as God
Was good, and did good, he would teach him his statutes.
Yea all (the promiſes and threatnings in the book of God,do fuppoſe that a
man May, and Should love himſelf: in the Promiſes God ſheweth us fome-
thing that is good for us, and ſo draweth us to himſelf, by the cords of a
man:when he Threatens he ſhews us ſomething that is evil,and bids us fly from
preſent wrath, or wrath to come: whether he threatens, or promiſeth, it is;
that we chuſe the good, and refuſe the evil. I have ſet before you life and
De1.39.19.
death, bleſſing and Curſing; therefore chuſe life. It is the will of God that
b Non cam Lex every man ſhould make the (b) beſt choice for himſelf, and every man doth
quàin tu Legi
fo, when he is regulated in it by the will of God; the ſumme which is this,
adverlaris; imò that we love him above all, and our neighbour as our ſelves.
illa pro te eft, tu
contra illarr,nec
3. We come now in the third place to lay down four ſhort concluſions, a-
contra illam tan. bout our love to God, our Neighbour and our felves.
tum, fed etiam
1. Conclu. The firſt is this; that as God is to be loved above all things elſe,
Salv.de Gu- fo he is to be loved for himſelf
. There is none good but one, that is, God
ber. Dei, lib.4. None originally, independently, eſſentially and iminutably good but he ; and
Luk. 18. 19.
therefore he only is to be loved for himſelf. It was well ſaid by one of the
Ancients, (1) Cauſa diligendi Deum, Deus eft : modus,fine modo diligere. The
cauſe of loving God is God himſelf: The meaſure, is to love him without mea-
ſure.
2. Concl. That Creatures may be loved according to that degree of good-
neſs which God hath communicated to them; not for themſelves, but for
Prov. 16.4. God, who made all things for himſelf.
As all waters come from the Sea, and goe through many places and coun-
tryes, not reſting any where till they return to the Sea again : So our love, if
it be right, hath its riſe in God, acts towards ſeveral Creatures, in due
manner and meaſure, but reſts in God at laſt, bringing into him all the Glory
of that goodneſs, which he hath derived to the Creatures, 1 Cor. 10. 31.
quibufcunque whatſoever you do, do all to the glory of God. We may neither love our
creaturis fines ſelves, or our neighbours; for our, or themſelves;(k) but for God: that
God in all things may be glorified.I do not ſay that in every act of love we put
Auzult contra forth, it is neceſſary that we actually mind the glory of God; but that our
gol.lib.4.
i Amor Dein culo
hearts be habitually diſpoſed and framed to glorifie God in all.
3. Concl. No man can love himſelf, or his neighbour aright, while he re-
buli a beo Patre, maines in a ſtate of fin : untill a man come to himſelf, he cannot love him-
felf, or any other man as he ought : the reaſon is manifeſt from what was
Chriftum,cuin
Spiritu Sancto. faid before;(1) He doth not, he cannot love either in God and for God: when
August contr. the Prodigal came to himſelf, and not till then he ſaid, I will return to my Fa-
Jul. lib.4. ther.
Gal. 5.22.
Eph. 6.23
Love is a fruit of the Spirit, and therefore is never found in any who are de-
mQ ali eft fidei ſtitute of the Spirit. The grace of Love flowes from Faith, and therefore the
en beharreko lisoft Apoſtle prayed for the Epheſians, that they might have faith and love, from
fide ihabitus effet Cod the Father and our Lord Jeſus Chriſt.
ge: fe&us, Chari-
The moſt gracious ſouls, on earth, though they may and do love God them-
taris habitus er
Sit etiam per- felves, and their Neighbours, truly and ſincerely; yet by reaſon of the relicts
fc&us.
of corruption in their hearts, there are many (m) defects in their love to God,
* Thell.3.10.
and
Ka Amor frucndi
ji neft â Deo,
pervenitur ad
Deum, no
per Jelum
Calmers.
Serm. 2.
our Neighbour as oxr ſelves.
47
*
our
and much inordinacy in their love to themſelves and to their Neighbour. As
there is always ſomething lacking in our Faith, fo alſo in our love.
We come now to the Queſtion.
How ought we to love onr Neighbour as our ſelves?
For the reſolution of this queſtion, we ſhall, (firſt) lay down theſe two
general propoſitions .
1. In the ſame things, wherein we ſhew love to our felves, we ought to
ſhew love to our Neighbour.
2. After the ſame manner that we love our felves, we ought to love our
Neighbour.
Firſt, In and by the things that we do and may ſhew love to our felves, we
ought to ſhew love to others : It is not poſſible to enumerate all the particu-
lar inſtances, wherein we ſhew love to our felves; It ſhall fuffice therefore
that we ſpeak of ſuch things as are incluſive of many more: We ſhall reduce
them to theſe Four heads.
1. Our thoughts of, and the judgment we paſſe upon our felves.
2. Our ſpeeches concerning our felves.
3. Our deſires after that which is good for our felves.
4. Our Actuall endeavours, that it may be well with us.
1. Let us conſider what thoughts we have of, and what judgments we paſſe
upon our ſelves. We do not ordinarily, nor ought we at any time to cenſure
felves with too much rigour, and ſeverity: We are indeed required again.1 Cor.zl: 38
and again to judge our ſelves, and it is our duty to doe it ſtrictly and fevere-
ly: yet we ought not without juſt cauſe to judge or condemn our Selves for a-
ny 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) capable of a double fence and interpretation, let us take it as done or ^ Defa&is meo
ſpoken in the beſt ſenſe it is capable of, unleſſe the contrary doth manifeſtly bono,vel malo
appear, by ſome very convincing circumſtances; for it is the property of nimo fieri, fe
Charity to think no evil. VVe may be much more bold to judge our ſelves judicare, maxi-
than others; we are privy to our own principles, from whence our words mè ut condemna
and actions flow, and to our own intentions in all we ſpeak or do: But the iCor.13.5,
caſe is otherwiſe, when we take upon us to judge others; their principles
and intentions are known only to themſelves, untill 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 felf: What man knoweth Heb. 4. 73,
the things of a man, ſave the ſpirit of man; which is in him ? Moveover, in- 1 Cor.2. II*
ordinate felf love hath often too great an influence on the judgment we paſſe
upon our felves; and the corruption of our wills and affections, on the judg-
ment we paſſe upon other men; that we feldom 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 paffe on them,as about that we paſſe
upon our ſelves: and there is great reaſon we ſhould be more; from the
fore-mentioned conſiderations.
1
2. We
48
Serm. 2
How ought we to love
foul upon
Titus. 3. 2.
mau.
2. We thew our love to our felves, in and by our peeches concerning our
felves, and it is our duty fo to doe. As we ought not to paffe too fevere a
judgement on our ſelves, in our own minds, ſo we may not ſpeak that which
is falfe, of our felves : and it is ſeldom known, that any mans tongue falls
himſelf. Yea our love to our ſelves, is and ought to be fuch, as
not to ſuffer our tongue to blab,and ſend abroad all the evil we certainly know
by our felves.
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 felf to
ſpeak the worſt we can of our Brethren. The Apoſtle chargeth Titus to
put Chriſtians in mind of this, among other duties : to ſpeak evill of no
There are ſeveral wayes and degrees of evil ſpeaking:
1. The firſt and moſt notorious, is, when men are ſpoken againſt as evil do-
ers, for doeing that which is their duty to doe ; 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 toʻthe
Jer. 18. 18. people, Come, (ſay they) and let us ſmite him with the tongue : The fame
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 a-
mong 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 carnall
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 ob-
ſerved fome ſuch thing in his dayes, when we find him beſeeching Chriſtians
Heh. 13. 22. to ſuffer the word of exhortation : and the Apoſtle Peter alſo, by his charg-
ing them in hearing to lay aſide, all malicegand all guile and hypocriſies, and
envyes 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
'Tirus 2. 3.
the Apoſtle intimates, when he faith ; That they be in behaviour as becometl,
O dracónics Holyneſs ; (), not falſe accufers. 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 Seabones,
by a name which is uſual given to the Devil.
3. There may be evil ſpeaking,in ſpeaking of ſuch evils as others are really
guilty of, as,
p Facilius eſt us 1. Firit, when a man doth induſtriouſly (p) ſearch out ſuch things as are
ftrum, alienacu-evil in others, for this very purpoſe, that he may have ſomething to fay
rioſa inquire e, againſt them. Of this David complaines, Pſal. 64. ver. 6. They
tolitra infpicere. ſearch out iniquities, they accompliſh a diligent ſearch. It is a
that Malice boyles up to a great height in mens hearts , when they
are fo active, to find matter again't their neighbours. Love would
rather
1 Pet. 20.1.
.
Serm. 2
49
our Neighbour as our
felves.
ncque videre
ad Zenam Ep.
aliorum fama
in
tom.
Hinc fit utſanais
quoque ſe infinu.
rather (9) not ſee or hear of others failings; or if it doth and mult, buſieth 1. Qui bene vule
vitam peragere,
it felfin healing and reforming them to it's power.
2. They alſo are Guilty, and more guilty of evil ſpeaking than the for- multa, neque au-
mer, who endeavour to bring others into ſin, rather than they will want fut Martyr.
matter againſt them : Thus the malicious Phariſees did their utmoſt to cauſe De vita Chrift:
Chriſt himſelf (had it been poſſible ) to offend, urging him vehemently and Luke 11.53.
provoking him to speak of many things, ſeeking to catch ſomething out of his
mouth, that they might accuſe him.
3. A man may be guilty of evil ſpeaking, and offend againit the law of love,
when he makes a fault greater than it is; when he repreſents a mole-hill as
big as a mountain, (r) thinking that he can never aggravate anothers fault tou r Vix centefimus
reperietur, qui
much.
You may have ſeen how Boys by continual blowing with a reed in their ità ciementer
nutſhells, have raiſed a little bubble to the bigneſs of a ſmall globe, which parcat, ut sibi
yet was but a drop of water ſtuft with a vapour ; even ſo doe ſome men blow manifeftis vitijs,
up others faults, till they ſeem very great; but if you examine them, you mus in bcuc.5.20
will find, that that which made them ſo, was only this, that they were filled
up with the others malice.
Some may think themſelves excuſable in this, as if they () ſhewed there. sobtre&atio
by their zeal againſt ſin; but let them look more narrowly into themſelves, tis prætextu fæ-
and poſſibly they may find more malice, than true zeal lying in the bot- pe laudatur
4, We may offend in ſpeaking of the faults of others, if we be not duly af cthoc virium,
fected in ſpeaking of them: It is too (o) common a thing to ſpeak of others ſins virtutis numine.
in mirth and with ſome kind of rejoycing, as if we were tickled with it ; all Calvin
ſuch rejoycing is evil.
mukos novi. qui
If Chriſt ſhould ſtep into your company as 7 he did into the diſciples, while enumereranimo
they were walking ſadly one with another; and ſay unto you, while you rum imputira.
are ſpeaking of other mens fins, to make your felves merry; What manner 'deliais
gaudent.
of communication have you here? Could you approve your ſelves to him in 7t. Mart.de
this matter? It was a fault among ſome of the Corinthians that when they
+ L'ike 24 17.
heard of the great fin of the inceſtuous perſon, they were puffed up when they Cor.5.s.
fiiould have rather mourned.
5. A man may be guilty of evil ſpeaking, when he ſpeakes of others faults,
if his end be not good; as when he doth it to pleaſe anothers humour, or fa-
tisfie his own, (u) or to lay the perſon ſpoken of open to contempt,or the like. x Obſervamus
Our end in ſpeaking of others faults, if it be not the reforming of the perſons peccata, non ut
themſelves, nor the ſecuring, and ſafe-guarding others from being hurt by lwgcamus, ſed ut
them, or enſnared in them, are not like to be good.
3. The 3d. thing, by which we lhew our love to our ſelves is,by our deſires, ſedatie cutia-
which are alwaies after ſomething that is good,or conceiv'd to be good for us:
Every man wilheth himſelf well:Should we goe through the congregation and
ask every man ſeverally what he would have,every ones deſtre would be after
ſomething that is good, or thought to be ſo. (w) Then this is that by which we consiglio de
ſhould maniſeſt our love to others, even by deſiring their good in all things as cietai 27401
our own; that all things temporal and ſpiritual may profper and ſucceed well éreivs ērsxd ,
with them, as with our ſelves, to the glory of God, and their eternal happi-
analul durs.
Arifti
H
neſs
+ Equidem per-
vic.Chrilt.
exprobremus:
nonut curemus,
mus. Nazianz.
» Φιλαν έςι, το
50
How onght we to love.
Serm. 2.
mic s fusilta
non dico vo is,
fed verbis lai
tamenort,non
5
34.
AQ.7, 60.
indig-
nantium mori',
votis malis pro
armis utimur ;
que evidentiffi-
quid fieri ad-
op-
ccre velle,
de Gub rnat,
Dei lib 3.
aa, 16. 29.
4.
nefs : That they may thrive in their ſtates, bodyės, fouls, as well as wein
ours. Thus it ought to be with us, even in reference to ſuch as doe not bear
Mars. 44 the ſame good will to us : It is(x) our Lords Command that we ſhould pray
* Quis pio ini.
for them that deſpitefully us and perſecute us : And herein he hath left us an
que deus juflit, excellent example : When his enemies were about that black piece of work,
bufying themſelves in taking away his life, fome piercing him, others blaf-
tem, amele din pheming him, he breathes out this requeſt for them, Father forgive them;
am fiquis fe cou for they know not what they doe.
facit
The like copy is ſet before us in Stephen the Protomartyr, while his ad
mente. Selvian. verſaries were throwing ſtones thick about his ears, he kneeled down and
de gubo, desdib 3. prayed for them; Lordlay not this finto their charge.
How contrary is the ſpirit of (y) many that profeſſe Chriſtianity to the ſpi-
In omni animo- rit that appeared in Chriſt, and the primitive Chriſtians, who upon every
provocation can be ready to deſire the utinoſt evil to ſuch as do offend them!
Were not the Jews Pauls greateſt enemies, wherever he came? Who fo
unde unusquis cruel to him as his own Countrymen? Yet ſee what deſires were in his heart
mè probat,quic.
for them; Brethren, my hearts de fire and prayer to God for Iſrael is that they
might be ſaved : So when he ſtood at the Barr, before a heathen judge, fur-
verfarijs fuis
tat,totum ſe fa." rounded with many enemies; what are his wiſhes for them? He deſires that
they might all participate in the good he enjoyed, but not in the evil he endu-
poffit. Salvian.
red : I would to God that not only thou, but alſo all that hear me this day,
were both almoſt, and altogether ſuch as I am, except theſe bonds.
Our love to our felves doth appear by our endeavours; we do not con-
tent our felves with wiſhings and wouldings, but we doe actually and indu-
ſtriouſly endeavour, that it may be well with us : If a man be hungry, and
his ſtomach calls for meat; or if he be pinched with cold, and his back call
for cloathing; his hand is ready in all good wayes to procure it; and ſo it is
in all things elſe. By this therefore ought we to manifeſt our love to others,
* Habuit Chri. even by our (z) endeavours in our capacity, and according to our ability, to
do them good, ſupplying their wants ſpiritual and bodily. God hath dif-
quam nobis ope. poſed men into ſeveral rankes, He hath fet ſome to move in a higher, fome
exhibitionis for. in a lower Orb ; He hath diſperſed his talents to ſome more, to ſome fewer :
mä nos ad dili. They that are in a higher place and have More talents, may and ought to doe
set. Lombardus More than others; They that ſtand in a lower place, and have fewer talents
may and ought to do something for the good of others. Every man as he
hath received the gift (in what kind or decree ſo ever it be) ſo he muſt mini-
fter the fame to the foules and bodyes of others. If a brother or a ſister be
a Invidentia eft naked and deſtitute of daily food, and one of you ſay unto them Goin peace,
angestudo,fufcep notwithſtanding you give them not the things that are needfull to the body,what
rius res fecundas doth it profit A man would find little profit in it himſelf
, if he ſhould feed
en un nihil nocent himſelf" only with good words and wilhes. True love is not in Word and
Tur qu.1.4.
Tongue only,but in Deed and in Truth. Contrary to this endeavouring others
Neben denne good, is to ſtand up in the way & ſtop the paſſage wherin good ſhould flow in
in plurimis ma- upon them, and to be (a) envious at the proſperity of others, if they be able,
lumeft : parum without our help to attain it. Many men think themſelves not well
, unleffe
fic felix, nifi al- it be ill with others : (6) it is not enough for them to be happy, unlefſe they
ter fuerit infelix fee their brethren miferable.
Gub. Dein
2. We
itus in corde
charitatem,
1.3. dift. 17.
s Pet. 4. 10.
Jam. 2.19.16.
dj h. 318.
Salvianus de
Serm. 2.
our Neighbour as our felves.
SI
2. We have ſeen now in what thing, Nue do and may ſhew love to our
ſelves : we come now to ſpeak of the manner of loving our felves, and to
ſhew that after the ſame manner we ought to love others alſo. We do, or
ſhould love our ſelves holyly, i. e. in and for God: we may not have a divid
ed intereſt from God; though God allow us to love ourſelves, it muſt be in
order to him, and to his Glory.Our love to our felves, as it muſt be regula.
ted by the will of God, and extended or reſtrained according to that ; So God
muſt be our utmoſt end in it, whether it be exerciſed about the obtaining
things temporal or ſpiritual, for body or foul : Salvation it felf although it be
our end, muſt not be our laſt or utmoſt end; but that God by it, as by all
things elſe may be glorified. Therefore in this manner we muſt love others, ,
as God hath an intereſt in them, and is or may be glorified by them: and
there is no man in the world, but God is or may be glorified by him. Every
man is a creature upon whole Soul, there is in a fort, the Image of God, and
doth him ſome ſervice in the place wherein he ſtands. God calleth Cyrus a 1ſa 44 28 8 451
heathen, his Shepherd, and his Anointed, and he did himn eminent ſervice
in his generation. The fame may be ſaid of every other man,in ſome degree &
proportion: God hath given him fome gifts, wherein he is and may be ſer-
viceable to him, at leaſt in the affairs of his providential kingdom. Beſides
all men, having immortal fouls
within them, are capable of bleſſedneſs with
God for ever in the kingdom of Glory: they who are at preſent enemies to
God may be reconciled and made friends : what was the moſt glorious Saint
now in heaven,but an enemy to God once, when here on earth? We our ſelves
(faith the Apoſtle) were fomerime fooliſh, diſobedient, ſerving divers luſts and Tit.3.3. 4.
pleaſures, living in malice, hateful and bateing one another : but after that
the kindneſs and love of God our Saviour toward man appeared; not by works
of righteouſneſs which we have done, but according to his mercy he ſaved us,
by the waſhing of regeneration, and renewing of the
Holy Ghoft.
Obj. How could David then fay, doe not I hate them, O Lord, that hate
thee and am I not grieved with thoſe that riſe up againſt thee? I hate
them with a perfect harred. He ſayes, that he hated them perfectly, and
approves himſelf to God in the thing; Do not I hate them o Lord?
Anſ. There is a twofold hatred, Odium fimplex, et Odium redundans in
perfonam, as the ſchooles ſpeak; a ſimple hatred, and a hatred redounding to
the perfon : A ſimple hatred, which is of the Sin of any man, is our duty; ye pfa.57.10.
that love the Lord hate evil; but to hate the Perſon of the finner would be
our ſin: as we are to abhor that which is evil, fo we muſt cleave to that which is Rom.iz 9.
good.
David who was a man after Gods own heart, knew how to diſtinguiſh be-
tween the ſin, and the perſon; See how he expreſſeth himſelf elſe where :
I hate the work of them that turn aſide; not them, but the work of them; he pla.101.3.
hated their ſin; ſaying, it ſhall not cleave to me.
Hear him again, I hate every falje way; this ſhews us plainly, that he ha- Pf?,!19.10 4.
ted ſin perfectly: he hated fin ſo, as that it ſhould not cleave to him: he hated
it where ever he found it: Every falſe way, For what is perfect hatred ?
Auftin deſcribes it very well : Hoc eft perfelto odio odiſe, -ut nec homines
propter vitia oderis, nec vitia propter homines diligas : This is to hate with
per-
pſa.139.21.
H2
3
52
How onght we to love
Serm. 2.
Dell. 49
A
wi
Tam, 5.19.
perfelt barred, not to hate men for their Sins Sake, nor to love the fin for the
mens fake. This is one manner how to love our Neighbour as our felves; ir
muſt be holily.
2. Our love to our felves is, or ſhould be orderly: we muſt firſt, and
chiefly love our fouls, and then our bodies. The Soul is of far greater worth
than the body. A world of things for the body will ſtand a man in no ſtead if
his ſoul be loſt; and where the foul goes, either to a place of bliſſe, or tor-
meat, the body muſt follow after : and therefore when we are charged to
take heed to our felves, we are charged to keep our fouls diligently, only
take heed to thy ſelf and keep thy foul diligently: if the ſoul be ſafe, all is fafe;
if the ſoul be loſt, all is loſt.
Inlike manner we ought to love our Neighbour, we muſt deſire and en-
deavour that it may be well with him in every reſpect, both as to his body,
and outward eſtate,but chiefly that his Soul may proſperzand his outward con-
cerns, as they may be conſiſtent with that 3d. Epiſtle John, ver. 2. I wiſh
above all things that thou mayit profper, and be in health, as thyſoul profpereth.
1. We muſt ſeek the converſion of thoſe that are unconverted, left their
fouls be loſt for ever. If we can be inſtrumentall in this, we ſhew the great-
eſt love imaginable: to give a man bread when he is hungry, or cloathing
when he is naked, is ſomething; but to convert a foul to God, is a greater
kindneſs by much. Brethren, if any of you do erre from the truth and
one convert him, let him know that he ſhall ſave a foul from death : He
ſpeaks of it as a great thing, when he ſays Let him kriow, that he ſhall ſave a
Joul
from death.
2. We ſhould ſhew our love to the fouls of others, by ſeeking and endea-
vouring the encreaſe of their Faith, Holinefs and comfort: as we ſhould not
be content to go to heaven alone, but carry along with us as many as we can,
ſo we ſhould not ſatisfie our felves to ſee them creep lamely thither, but gird
up the loynes of their minds for them, that they may more ftrenuouſly, and
with the more chearfulneffe and comfort walk thither. Thus John endea-
o John 1: 3: voured to bring the Saints to higher degrees of fellowſhip with God: That
wbich we have feen (fäid he) and heard, declare we unto you, that you alſo may
have fellowſhip with us; and truly our fellowſhip is with the Father and with
his fon Jeſus Chriſt : they had this fellowſhip-before, in meaſure, and degree;
but he would bring them to higher degrees of it, as doth appear by what fol-
lows: Theſe things I write unto you that your joy might be full.
3: Our love to our felves goes out freely? what we have at hand we are
ready to take, when we ſtand in need of it. The wiſe man obſerved it to be
a gift which God ordinarily gives the Children of men, to eat and to drink,
and to enjoy the fruit of all bis ļabour; that he taketh under the Sun, all the
quotidiana prece dayes of his life. In the like manner, we ſhould go forth to others: (c) If
dimitte nobis de- our Neighbour ſtands in need of forgiveneſs, we ſhould forgive freely,
bita noftra, ficut as we expect that God or man ſhould forgive us : if he need a gift
nus debitoribws from us, we ſhould give freely, and open our hearts readily to ſup-
ply his wants according to the ability God hath given us, as we expect
diſcrepante com
verbis, oratione that God or man ſhould give to us, if we were in the like neceſſity. The A-
poſtle commends the Macedonians for this, that when their brethren ſtood in
need
Eccle.:.13.
Eccl. 19.
¿Quomodo in
noftris : animo
dillidente cum
Fis? Hierom.
ad Cuttorinan
Serm. 2.
53
our Neighbour as our ſelves.
Pla.51.6.com
.
need of their Charity, to their power, yea and beyond their power, they were a Cor.8.33
willing of themſelves. To (d) give freely, and readily, adds much to the d Muleùm dettga
goodneſs of a good work : the way to be rich in good works, is to be ready to nolence meriton
diſtribute, willing to communicate.
ifre ſe ipſa Cun-
4. We love our ſelves unfeignedly;no man uſeth to diffemble with himſelf, datione teftatus
or endeavours to feed himſelf with good words only, but is very real and cor. dediffe quam
dial to himſelf in all things. And thus it is required we ſhould be to others : non retinuirre
,
God deſireth truth in the inward parts; he would have us true to him, and 1 Tim.6 18,
true to one another. 1 John3.18. My little children, let us not love in word,
neither in tongue,but in deed and in truth, Rom. 12.9. Let love be without diſ
fimulation. Outward and diſſembled love, is little better than inward and real
hatred; If bleffing be only in the mouth, curſing is not like to be far from
the heart; Pf. 62.4. They bleffe with their mouth, but they curſe inward-
ly. I. Such a bleſſing with the mouth, had Chriſt from the Phariſees in this
chapter, Mafter we know thou art true, and teachest the way of Godin truth; ver. 16,
neither careſt thou for any man;for thou regardest not the perſon of men: very
well ſaid,but Jeſus perceived their wickedneſs. They came with words of love ver. 18.
and reſpect to cover the wickedneſs of their hearts, and wanted that inward
affection that Titus is commended for toward the Corinthians, 2 Cor. 7. 15.
5. We do not only love our felves truly and ſincerely, but with ſome fer-
vency: there is always ſome heat, as well as heart, in love to our ſelve; :
you may obſerve it ordinarily, that when ſelf is concerned in any thing, that
affection which is moved about it, hath ſome heat in it; if it be anger, there is
heat in anger; if it be love, there is heat in love. Indeed all men are very
apt to exceed, and go much beyond their bounds when felf is concerned, as if
they were to love themſelves with all their hearts, with all their ſoul, and with
all their mind : however, it is allowable that a man be warm in love to him
felf, eſpecially to his ſoul which is the beſt part of himſelf. Well then, our
love to others muſt not be cold; when the matter of love is good, it is good
to be zealouſly affected in it. When Paul underſtood the fervent mind of the Gal 4 18.
Corinthians towards him, as he was a ſervant of Chriſt for the good of their 2 Cor.9. 7*
fouls, it did affect him with great joy. Let our love to others be firſt pure;
and then it is not like to be too fervent, 1 Pet. 1. 22. Seeing ye have purified
Your ſouls in obeying the truth, ſee that ye love one another with a pure heart
fervently.
6. We love our felves very tenderly. No man ever yet hated his own fleſh; Eph.4.***.
but nouriſheth it and cheriſheth it. If the body be wounded, or pained, how
tender are we of it? the eye will look to it very carefully, and it may be weep
over it: the hand will diligently keep off any thing that might hurt or offend
it, and is ready to apply any thing to it, for the cure of it, with the greateſt
tenderneſſe that may be. After the fame manner, we ought to expreſſe our
love to others; it is required of us that we be kind one to another, tender: Eph. 4.fo.r.
hearted.
(1.) When others are under ſufferings, we ſhould be fo tender as to have
a quick ſenſe of them in our felves. Others ſufferings ſhould work compa: Rom. 1a 15.
fion, and cauſe a fellow-feeling in us, ſo as to make us weep with them that Heb. 13. 1
weep, and to be bound with them that are in bonds. When Nehemiah-heard
1 Sam.18
54
How ought we to love.
Serm. 2
Neh, 1.
e Solemus pro-
.
alienorum veio
ftrii inquifito.
res. Greg. Na-
21anz.
Gal. 6. 1.
.
fitimini eum
quali luxatum
inembrum fuo
loco reponere.
Beza.
Job. 30.25.
of the affliction of his people, though he himſelf
was in a better condition, be
fee down and wept and mourned certain dayes. We fee that Beaſts themſelves
are touched with the ſufferings of any of their kind ; if one of the herd make an
outcry, or declare his ſufferings by his moaning, how ſenſible are the reſt of
it? How do they come about him and ſhew their readineſs to yeild him help
if it were in their power? How much more ſhould humanity cauſe men to
ſhew what a tender regard they have of the ſufferings and afflictions of other
men ?
(2) We ſhould be tenderly affected towards others when they are overta-
ken in a fault, and not be too (e) rigid and ſevere in dealing with them; and
Peserre judices, the more tender we ought to be the more afflicted they are with it themſelves;
We ſhould conſider, how we would deſire to be dealt with our felves, if we
ſhould be found in the fame, or the like fault, and accordingly behave our
ſelves towards them : If any man be overtaken with a fault, ye which are /pi-
frata 71?STE
rituall (f )reſture ſuch a one in the ſpirit of mcekneſs, conſidering thy ſelf,
róv Tuğrup.i.c. (3) We ſhould ſhew our ſelves tenderly affected towards others in their
wants and neceſſities and yeild them relief, with a feeling of their wants our
felves. Job when he was in a full and plentiful condition and eſtate himſelf,
was deeply affected with the neceſſitous condition of other men ; Did not I
weep for him that was in trouble ? Was not my foul grieved, for the poor ? The
way to get this tenderneſſe towards others is, to put our ſelves in this or that
mans cafe,(hungry, thirſty, naked) untill we find our hearts to grow ſoft &
Iſa.58.10,
tender towards them, and we are able to draw out our own(g ) fouls to them,
Erou deny &
tuxñs. Septu-
in giving them bread or what elſe they need. But the greateſt tenderneſſe is
to be exerciſed toward ſuch perſons as labour under ſoul troubles and neceſſi-
ties, becauſe the foul is of a quick fenſe and more capable of feeling than the
body. Chriſts greateſt ſufferings were in his Soul; ſo all men fpiritually di-
ſtreſſed, as under fome temptation, or ſoul-affliction, are deeply diſtreſſed :
Therefore as they ſtand in need of counſell, or comfort,our fouls ſhould go
forth in adminiſtring it to them; As Paul was ready to have imparted, not
only the Goſpell of God but his own Soul, to them who were dear unto
him.
You have ſeen in what things, and after what manner we may, and ought
to love our ſelves; and that it is our duty to ſhew our love to others in the
ſame things, and in like inanner. It may be requiſite that we ſpeak fome-
thing alſo about the degrees of love; which we ſhall do in anſwering two
queftions.
Qu. 1. Whether it be our duty to love our Neighbour as much as our
ſe'ves?
Anſ. The command to love our Neighbour as our felves, doth not require
fius inuquifque that our love ſhould be every way as much to our Neighbour as our felves :
The word, As, in the Cominandment, doth not denote a Parity, but a Simni-
anteriore delle fi. litude It is not as much as,but like as. (b) It is indeed our duty to deſire and
bus dari, malit endeavour that others may be bleſſed in thefull enjoyment of God to all eter-
unusquifiue fibi nity, which is as much as we can deſire for our ſelves; but every man more
alij, illam à deo intenſely deſireth this happineſs to himſelf than to another.If that grace, which
any man hath received of God would ſave another man;& he could communi-
ag.
& Ther, 2:8.
b Priùser inten.
dei fruiionem fi-
bi op:a: quam
comrun cari,
Daccinaniius, ,
cate
&
Serm. 2.
our Neighbout as our felves.
55
Cate it to him, he were not bound
to part with it to that end and purpoſe. When
the fooliſh Virgins ſaid to the wiſe, Give us of your oyl; they anſwered, Not:
foyleft there be not enough for us and you; but goyé rátber, to them that fell
, Mat. 25.8.
and buy for your ſelves : So it is in reference to temporal things. We are
charged with this as a duty to communicate to others in need, (i)
but if our i Ordo Charitatis :
own neceſſities be ( really and not in pretence ) fo great, that we ſhould not poftulat ut pri-
have enough for our own ſubſiſtence, if we did impart to them, we are not proprir, deinde,
bound in that caſe, to yield it to them. When the multitude asked John the de non neceſſi-
Baptiſt, what they ſhould do; He anſwered, He that hath two coats let him ceffitati provide
impart to him that hath none, and be that hath meat let him do likewiſe : By atur ali ne.
which he gave them to underſtand that it was their duty to impart to others in áit.29, Sect.a.
extream neceſſity, if they had any more than was neceffary for them. Luke 3, 11,
ſelves.
Notwithſtanding what hath been ſaid, there are ſeveral caſes in
which a inan is bound to exerciſe his love to another, more than to him..
felf.
I. A man is bound to hazard his own Life, to ſave the Life of another i Sam. 19.1.2.
who would certainly periſh, if he did not hazard himſelf in his be- chap.20.30 3 3
half.
2. Upon the ſame reaſon that a man is bound to preferre the (k) publick Confulet autem
advantage of a community before his own private, he is bound to ſeek the tilitati commu-
ſafety of a publick perfon; in whom the welfare of the Community is bound niter omnium,
up, more than his own ſafety. One man of publick capacity may be of more de vita Chrift
value than thouſands of other men : So ſaid the people of David, Thou art imille debat
worth ten thouſand of us. Priſcilla and Aquila thought the life of ſuch an A- erre finis, ubique
poſtle as Paul was, upon whom lay, the care of all the Churches, to be of præ aliorum uli..
greater concernment than theirs; and therefore for his life, they laid down dum fuum defpi-
their own necks, for which they had the thankes of all the Gentilé Churches. Cre, Greg.:
A man alſo that is of a publick fpirit, and layes out himſelf in doing much good, 2 Cor. 11. 28.7.
in the place and Country where he lives; although he be of a private capaci- Rom. 16.4.
ty, is worth many other men; For a good man one would even dare to die. Rom. 5-7.
We might inſtance in many other caſes; but let it ſuffice that we ſay in Ge-
neral, That when the glory of God is more concerned in another than in our
ſelves, we ought to ſhew a greater love to him than our ſelves; upon the
principle laid down above, that we ought to love our ſelves and our neigh-
bour, in and for God: And when there is a competition, between an incom-
parably greater good to our neighbour (eſpecially if many be concerned in
it,) and a leſſe to our felves; it is evident, that our love to our felves, mult...
yeild to the love of our neighbour.
Qu. 2. Whether ought we to love every other man with the ſame degree of
love..
Anſ. 1. All men good and bad, ſhould thus far be loved equally by us, in
f Diligit Chrifti.
anus inimicum,
that we ſhould deſire (1) that both the one and the other, might come to per- ut boc ei velit
fect bleſſedneffe in the enjoyment of God for ever:the firſt,by perſevering in abi; hoc el, uc
faith and holineffe to the end, the laſt, by being brought through faith in our ad regnum coelom-,
Lord Jeſus Chriſt, and repentance from dead works to the fame bleſſed com- renovaturque
munion,
perveniat. Aug.
(2) Goodneſſe, Dom.ia monte :
Omnis Prefidens
lib. i. de Serm,
une
:56
How ought we to love
Serm. 2.
idoneus rcrum
æftimator est
Ifa. 3. 3.
Mar.17.21.
*
(2.) Goodneſs, which is the object of love, being more or leffe, in this or
mit's juftè & that fubject; we may and ought, to love (m) more or leffe, according to the
vivit qui
degrees wherein every one excells another. God is the giver of every good
and perfect gift; as there are divers kinds of good gifts, ſo divers degrees of
Auguft.
Jan. 1.17.
them.
1. There are naturall gifts and abilities, as Wiſdome and underſtanding in
ſeveral matters, which are very beneficial to man kind ; and therefore God
threatens it as a judgement that he will take away the Honourable Man, and
the Councellor, and the Canning Artificer, and the Eloquent Oratour. Such
perſons as are qualified with gifts of this kind, are to be loved according to
the degree in which they excell.
2. There are alſo moral endowments, by which men doe become more fit
for humane Society, and nigher to the kingdom of God than other men: theſe
vertuous difpofitions are very lovely things in any man; and the more he
excells in them, the more we are to love him : Chriſt himfelf, who never
miſplaced his affections, looking on ſuch a perſon, is ſaid to have loved him.
3. There are gracious and holy qualifications of the foul, from a more than
common work of the ſpirit upon the hearts of men: Theſe are the beſt gifts,
and for theſe we ought more eſpecially to love men;and that, according to the
degree wherein they excel: as David was wont to let out his love to the
Saints that are in the earth, and to the excellent. Pfa. 16. 3. (n) Although
* Ego dico me
a man be not ſo like us in this or that point of opinion, or practice, yet if he be
nequc effe Zxin.
more like God than ſuch as are, we ſhould give him the preheminence in our
glianum,neq;
Lutheranam ne. love.
9; Calvinianum,
(3.) As to the ſignes and effects of our love, in beſtowing temporal good
reum;fed Chrifti- things, although the general rule muſt be obſerved by us(o) to do good to all;
yet there are fome ſpecialties in the caſe, which muſt alſo be obſerved by
Zring!ium, 8
(1.) They that are oppreſſed with the greateſt and extreameſt neceſſity,
**n, Martyrem are to be conſidered by us before ſuch as are not ſo deeply diſtreſſed: if one
gia Spiritûs
man be ſo poor that he cannot ſubfiſt unleſſe he be relieved by us, we ought
to extend our charity to him before another, who although he be poor, is not
Suſpicio,&c.
in that degree of poverty.
(2.) Though we ought to do good to all, yet the poor members of Jeſus
Tom.7. pag. (mi.
hi) 262
Chriſt ought in a ſpecial manner to be regarded by us. As Chriſt expects this
at the hands of all that bear his name; ſo he takes particular notice of what is
kuram diliga. done to them, as done to himſelf; and will greatly reward the kindneſs that
mus quam Deus is ſhewn to the leaſt of his Brethren, with a Come ye bleſſed, another day.
Gal.6. 10.
(3.) They (p) of our own houſe and ſuch as are near to us in blood are,
Mat.25.34.35, cæteris paribus, to taſt the effects of our love in this kind before others: nnd
35. in proportion to theſe, they that are our near Neighbours and our own Coun-
Tim.5.8.
Vult cugnatos trymen,
(4.) Although they who are enemies to God and us, cannot well expect
Le illas ad ecce that we ſhould, and though we be not bound to lhew our love to them, in do
ham non aman. ing good to them Equally with others, who are Gods friends and ſervants;
yet there is more due to them, by the will of God, than we are ordinarily
willing to allow, or ſome think we are bound to beſtow upon them : for í
neque Brceria-
anum: Lutherum
quidem atque
US.
cerum & Cala
vinum, Bullinge-
tanquam egre-
San&ti organa
veneror, atque
Zancbius.
o lin omnibus
Conmunicer na.
viduarum admo.
,
.dent, Boza.
CON
}
Serm. 2.
How ought we to love our Neighbour &c.
57
.
r Per panem &
.
cannot affent to them, who would reſtrain the duty of doing good to our ene-
mies, to caſes of (9) extream neceſſity; as if we were bound only to keep q In articulo ne-
them from periſhing. Chriſt propoſeth Gods examiple to us, who is cefsitatis aquis
kind to the unthankful and the evil: ſo kind, as not only to give the rain, 25, Art
8.
but fruitful ſeaſons thereby, filling their hearts with food and gladnefs"; and Luke 6:35.
therefore his goodneſs to them is called, the riches of his goodneſs. And we Rom.2.4.
may
be well affured, that when the Apoſtle charged the Romans, not to be
overcome of evil; but to overcome evil with good(r); he intended that they Rom.12. 2r.
ſhould ſpend greater ſtore of that kind of ammunition in order thereunto,than Prov. 25.21.
ſome of them then (I fear than moſt of us now) are willing to allow. We
aquam ntellige
have now ſeen a little and but a little of the duty that is required of us in this omne vi&âs ge-
great commandment;, yet enough to convince`us, that in many things we of- fcriptura,& vn-
fend all. Let us humble our felves that we have been ſo little in obferving of ne benefic is ge-
it, and endeavour to come up to a more full and exact perforınance of the du- vare poteris, ju-
ties therein required: this will be a good evidence of our love to God which Mercerus, in
we cannot ſo well make out to our felves or others to be ſincere,by any other 1 John 2. 3.
way or means, as by this : If we love not our brethren, whom we have ſeen, i John 3. 14.
how ſhall we think we can love God, whom we have not ſeen? without this John 4. 20.
all our external performances in Religion will ſignifie nothing with God. All Ma:58.3:4, 5.
our hearing, praying, faſting, and whatever elſe it be, will be of little or no
account with hiin.
The Apoſtle calls the way of love, an excellent way; it is an excellent way
to overcome enemies, and make them friends. This was the way God took
to overcome us; he drew'us with the cords of a man, with bonds of love :
Hof.11.4:
and he preſcribes the ſame way to us. O let us try and ſee, whether more s Vincit malus
may not be done in this than any other way. (1) This hath been an approved pertinax bonitas
way; the primitive Chriſtians tryed it and found it a good way. What tam duri infefti-
made way for the Goſpel through the world ? how came Chriſtians to make que adoertus di-
ſuch large conqueſts in the firſt times? look and you will find, that it was ei, ut etiam vi
Faciendo bonum,et patiendo malum; by doing well and ſuffering evil. What tra&us bonos
made for the reſtoring the Goſpel to England, but the patience of the Saints Sen.de Denef.
of God under their ſufferings, and their fervent Charity, whereby they pray-
ed ardently for their enemies, in the midſt of the fire? this convinced many
and turned them to the profeſſion of the truth. The way of Love is an excel- Eph.4.16.
lent way to edifie the Church, which edifies it ſelf in love: there is nothing to col.2. 2.
be done without it: this is the (t) cement and mortar that holds the ſtones of
the building together.
Συμβιβαζαν
To conclude, It is an excellent way, to unite all that is good in the world, pingere ut nexu
to promote the intereſt of God in the world : if we did but obferve what indiſſolubili co-
good is to be found in any ſort of men, and not only acknowledg it, but
make uſe of it for God as we ought; we ſhould quickly ſee another face of
things in the world. Love ( faith one ) is that which reconciles the jarring
principles of the world, and makes them all chime together. How pleaſing
would this be to God? and how delightful to all good men ? I ſhall ſay no
more, but deſire that God would make us to encreaſe and abound in love to
I Theſſ. 3.12.
one another, and towards all mer.
1
lib.7.
cft res arte com-
hereant. Aretius,
Serm. 3:
ܕܪ܇
:.
58
Serm. 3:
8
Wherein the love of the world is inconſiſtent
with the love of God.
Serm. III.
1 John 2. 15.
Love not the world, neither the things that are in the world : If
Any man love the world, the love of the Father is not in him.
Ta
N
Otto detain you with the Connexion of theſe words which are in
Sect. 1.
themſelves complete and entire. The better to underſtand their
The explicati-
on of the text.
Theologic fence, it will be neceſſary, that we a little inquire into
their Gramatic and Logic fence. As for the Gramatic ſence of the
words, we may take notice in the general, that John tbe Divine, who is ge-
nerally reputed to be the Author of this Epiſtle, has a peculiar Phraſeology,
Idiome,or manner of writing, as it will appear to any that diligently conſiders
his writings, and particularly this text. The firſt terme, that occurs, and
ought to be more diligently inquired into, is the Affeltion and Akt prohibit-
ed, Love not, The Greek éyanale admits of a double fence. (1.)It is taken in
a more large and general notion, for a ſimple Act of Love, without regard
to the meaſure or degree thereof; and ſo it is of the fame import with Div.
(2.) It is taken in a more ſtrict and confined ſenſe, for ſuch an Act of Love as
proceedeth from a plenitude of will,or full Bent of heart & ſo carries the whole
foul with it,either in the Proſecution of ſome chief good, when abfent; or in the
fruition of, and ſatisfaltion in the fame when preſent. For love, in this ſtrict
notion, has two main Acts : (1.)An active vigorous profecution of its chief-
eſt good, when abſent. In which regard ogon (and fo donav) is deriv -
ed, by the Greek Etymologiſt, and Pbavorinus out of him, from ấyev od
Tôr,or ögav Troldtuto éxdv which implies the Force and Ativity of love,
in the purſuit after its chiefeſt good. (2.) Love in this frict notion implies
alſo an Acquieſcence, repofe and ſatisfaction in its chiefeſt Good, when pre-
fent, and enjoyed. In which regard ogoną, is made to be the ſame with,
á MV TOWENToi, greatly to acquieſce, or rest ſatisfied in its beſt beloved, when
enjoyed, which they explicate by, ogu da zivi, y under théormentev,
to rest contented, and ſatisfied in any object, so as not to feek out for any thing
more, in point of happineſs. In this ſtrict and peculiar notion, conſidered as
to
Serm. 3:
is inconliftent with the love af God.
59
which are of a laxe and general
to both its branches, we muſt ánderſtand Love here, both as to the world and
the
Father. And ſo the love of the world, and the love of the Father are per-
fectly oppoſite, and therefore inconſiſtent each with other, in this ſtrict no.
tion, wherein John takes them,
This is farther evident from at great Athphorifine of our Lord, Mat.6.24.No
man can ſerve two maſters: For either be will hate the one and Love the other,
&c. Where we find ayatúre uſed in the ſame ſtrict notion and confined either
to God, or the world, fo as both cannot ſhare therein. Thence our Lord in-
ſtructes us, that love, in this proper limited ſenſe, belongs to God alone,
Mat.2 2.37. Thou ſhalt love the Lord thy God with all thine heart &c. Where
áratú Cesthou ſhalt lave, is taken, by our Lord in this ſtrict notion, and ex-
plicated by what follows, with all thine heart &c. i. c. with the plenitude or
Bent of thy will; which in moral eſtimation paſſeth for the whole Heart. So
that when Fobn ſaith, love not the world, it muſt be underſtood in this proper
notion of love, as it includes a predominant and prevalent degree ; and car-
ries with it thé Bent and force of the will, either in a way of active profecution
of the world if abfent, or delightful complacential Acquiefſcence therein if en-
joyed. Such a love to the world is no other than Concupiſcence, or luft, and
fo altogether inconſiſtent with the love of the Father, as John argueth. All
this will be more evident, when we come to explicate the things contained
under theſe termes, namely Love to God, and the World.
The next thing to be explicated by us, is the object of this prohibition ;
which is the World, ånd the things therein, The Greek name noouo was
as it is faid, firſt given to the World, by Pythagorås, from.ngouaca, to adorn:
it being, as it were, an houſe, hung with all manner of rich and beautiful or
naments, of Divine Wiſdom, Power, and Goodneſs, Rom, 1, 20. and in
this regard the World is, in its kind and meaſure, amable and love-worthy.
But John ſeems to take the World here in a more limited and narrow ſenſe, as
it is the fuel of Luft, and repugnant to, and incoherent with the Father. For
as I before premiſed, it is uſual with John to make ufe of notions
fined fenſe. Thus i Fobn. 3. 9. "whoſoever is born of God doth not com.
mit fin. Which muſt be underftood in a ſtrict corifined ſenſe, i. e. with a
plenitude of will, as wicked men do. So in our text, love not, i. e. in a
ítrict ſenſe, with a plenitude, and Bent of heart. The world, i.e. for it felf,
as the fuel of luſt, and contrary to God. There is a regular annd lawful love
of the world, when it is in an inferior degree, and in ſubordination to God;
but that which John here prohibits, is an irregular and inordinate love to the
world for it feff, in competition with, or oppoſition to the love of the Father,
as v. 16.
Hence it follows: neither the things that are in the World. (1) Here we
are again to take notice of another peculiar Idiome frequent with John, both
in his Goſpel and Epiſt?es, namely, to reiterate the ſame thing under different
expreſſions, partly by way of Exegeſis and partly to give an Emphatick ple-
nitude. It might have ſufficed, that he had faid, love not the world. But the
more fully to explicate his mind, as alſo to give an Emphaſe, and Accent to
what he had ſaid, he addes, neither the things that are in the world. He con-
2
I 2
tentes
ho
Serm. 3.
wherein the love of the World
ents got himſelf with Generals, but deſcends to particulars; which he more
fit. WH
fully ſpecifies v.16. (2) By things that are in the world, we may, in a more
ftrict and confined notion, underſtand thoſe things, which worldly men do
moſt magnifie and Idolize : Mundane Grandeur, Pompe, Glory, Riches,
Pleaſures Honours, Friends. Whatever elſe may Captivate the hearts of
degenerate men. In ſum, by the world, and the things that are in the world,
muſt be underſtood, all ſenſible, natural, civil, yea mental Goods, or what
ever is inferior to God," ſo far as it may ſtand in Oppoſition to, or Com-
petition with him, and ſo prove matter of abuſe, and fuel for Luſt, as
ver. 16.
It follows : If any man love the world. èov if, here is cauſal and rational,
ſignifying as much as, For, or Becanje if : and ſo it points out, and uſhers in
the main Cauſe or Reaſon. why we are not to Love the world, namely, be-
cauſe he that Loves the world hath not the Love of the Father in him. As if
he had ſaid : Alas! are not the World, and the Father perfectly oppoſite ?
Do they not both require the whole Heart
, yea, the whole man, as Mat. 6.
24? Is it poſſible then, that he who loves the world at ſuch a rate, can love
the Father? Or we may take the words thus : If any man Love the world &c.
i. e, ſo far as any man loves the world, the love of the father is not in him.
And in this fenſe it will reach all both Saints and Sinners. Though I take the
words cheifly to be underſtood of predominant love to the world, which is al-
together inconſiſtent with love to God.
Laſtly, there lies ſomething peculiar in that phraſe, The Love of the Fa-
ther is not in him. (1) Here we find another Idiome, or manner of ſpeech
proper to Fohr, who frequently makes uſe of Antitheſes, and that both of
Thing's, Words, and Sentences, for Illuſtration, and Confirmation; whereof
many Inſtances might be given, as John 1.5, 13, 17, 20, &c. So here he op-
poſeth the Father to the World: And then the Love of the Father, to the Love
of the world; which gives great Illuſtration and Demonſtration to his diſcourſe
For oppoſites illuſtrate and demonſtrate each other. (2) Another thing to be
confidered herein is the object, të natpoc, of the Father. Where the Article
THE, deſerves a peculiar regard : and ſo indeed do the various Articles in
this text, The world, The things &c. For albeit theſe Articles ſometimes,
in other parts of Scripture, are not ſignificative or emphatic, yet here they
ſeem to give ſome emphaſe. So that The Father is here mentioned to fpeci-
fie both the proper Objelt, and Formal Reaſon of Evangelic Love, as diſtinct
from that Natural Love, which Adam in Paradiſe had towards God, as Cre-
ator. Firſt by the Father here is ſpecified the proper object of Evangelic love -
namely that it muſt terminate on God, as a gracious Father in and through
Chriſt'; tvhereas Adam's natural love in Innocence terminated on God only as
Creator. Secondly by the Father alſo the formal Reaſon of Evangelic Love
is ſpecified, namely that Gods love towards us in Chriſt ought to be the for-
mal reaſon, or proper motive of our love to him.
(3) As for the Act the love it may be taken either paſſively and Objectively
for the Fathers Love Thed abroad in the heart, as Rom. 5.5. or elſe ſubjective-
ly, and actively, for our Love to the Father. This latter I take to be prima
rily intended.
The
A
Serm. 3.
61
is inconſiſtent with the love of God.
Love,
The words thus explicated admit this Logic Diviſion. We find in them
firit a prohibition; and then the reaſon thereof annext. In the prohibition we
have.” (1.) The A&t Love not. (2.) The Objelt, and this. (1.) In the
General, tbe World. (2.) In its Particularities, neither the things that are in
the world. The cheif whereof are ſpecified, v. 16. As for the reaſon of the
prohibition, it is wrapped up in an Hypothetic propoſition, which is eaſily
reduced to a Catagoric Syllogiſme thus : two loves perfectly oppoſite can-
not conſiſt together in one and the ſame heart: but love to the world, and love
to the Father are perfectly oppoſite : therefore he that loves the world hath
not the love of the Father in him.
What love in its general Idea imports?
Sect. 2.
The words thus explicated, contain in them this great Truth, That a A general
prevalent predominant Love to the World, is altogether inconſiſtent with the Chara&et of
Love of God. Hence alſo there is offered to us this practic caſe of Conſci-
ence, wherein the love of the World is inconſiſtent with the love of God?
The reſolution of this fo weighty a caſe, depends much on the explication
of its parts; which we ſhall endeavor to examine and open under theſe three
Queſtions.
1. What Love in its general Idea, or nature doth import? 2. What it is tä
Love the worla? 3. What it is to love God? theſe queſtions being explicated
the reſolution of our caſe will be facile and obvious.
1. Queſt. What Love in its general Idea or Nature doth import ? this
queſtion being more Philoſophic than Theologic, we ſhall not much inſiſt
thereon. But to clear up our way to the following queſtions, we may take
up this conciſe Character, or Idea of Love, as abitracted from this or that
ſubject. Love is the mot vigorous, potent, imperious and foveraign affcc-
tion of the humane foul; which has its Royal ſeat in the Will, or rather, in the
foul as willing what is Good. For albeit I cannot conceive how the Will and
Underſtanding may be really diſtinguiſhed, more than by their formal Objelts
and Aits ; yet I can eaſily grant, the ſoul, as willing what is good, to be the
proper Subject and feat of Love. Not but that there is alſo paſſion of Love,
or ſomething analogous to Love, in the ſenſitive ſoul, or Animal part. But
this is more Paſſionate, that in the humane foul, more Rational : this more
raſh; that more deliberate : this more ſuperficial and tranſient; that more
rooted and fixed: this more confuſed and difform; that more uniform and e-
qual: this more carnal; that more ſpiritual, in its objects and motions: this
more brutiſh and ſervile; that more humane and voluntary, ſpecially if regular.
Now love thus feated in the will, or ſoul, as willing, governs the whole
foul, with all the faculties, or rather Acts, thereof. As the will governs all
inferior faculties, ſo is ſhe governed by her love; which renders her what ſhe
is, as to good or evil. What the lo that the man is : and where the
love is, there the manis. If thy love in Heaven, there thou art, and if
thy love be in Hell, thou art there. For where the Treaſure is there the
love, heart, and man is, Matb.6.21. Audas Love governs the whole fout
in general, ſo has ſhe a more particular influence on the Affections, both ra-
tional and paſſionate. Love indeed is not only the prime, but alſo the origi-
nal ſource and ſpring of all humane affections, which owe their Being, Lifez
ant
16
portant
62
•Wherein the love of the World
Ser m. 3.
Sect. 3.
love the
and Motion thereto: What are all Affections but the ſeveral formes and ſhapes
of Love? whence have they their tincture and colour but from it? for look as
the object beloved is affected with this or that circumſtance; fo is Love
proportionably inveſted with this or that form. If the object beloved be ab-
ſent love goes forth to meet it hy Deſire; if preſent, love folaceth it ſelf there-
in by Fruition and Delight; if it be under hazards, love waxeth pale with
Fear; if the enjoyinent thereof be impeded or obſtructed by others, Love
grows angry; if it be loſt Love clotheth her ſelf with black forrow; if there be
a probability or but poſſibility ſometimes of enjoying it, loves moves towards
it by Hope. Thus love puts on ſundry forms, and Aſpects, which we call affec-
tions, according to the ſundry poſtures of its beloved. In Thort look as the
wife changeth her condition into that of her husband, and becomes noble or
ignoble, according to his condition; fo love changeth her condition accord-
ing to that of the object ſhe doth eſpouſe : if love eſpouſe God for her hus-
band, then doth ſhe become ſpiritual, Noble, and Divine, according to the
quality of God; but if ſhe Elect and adhere to the world, then doth the be-
come carnal, baſe, and worldly. So much for the general Idea of Love of
which more in what follows.
2. Queſt. What it is to love the World?
What it is to
Love to the world may be conſidered as Predominant, and ſo altogether
world.
inconſiſtent with the very being and exiſtence of love to God ;or elfe as infirm
and in part ſubdued, we ſhall here treat of it in the former reſpect only,
which ſeems chiefly intended by John. And ſo love to the world may be de-
ſcribed. A certain habitual pondus ar weight of concupiſcence, and Luft,
whereby the ſoul is ſtrongly impelled and inclined towards the fruition of, and
ſatisfaction in the world, as its last end, and chiefeſt Good. In this defcrip-
tion of love to the world, we find its Object, ſubječt, end, principle, Act and
meaſure; which will all fall under a more particular conſideration in the follow-
ing
propoſitions,
The Objed of
1. Prop. To love the world is to affect ſome private, particular inferior
predominant Good, for it ſelf, as the chiefeſt Good, and last end. This propoſition ſtatesand
ſpecifies, the proper formal Object of worldly love ; which is fome private,
world.
particular inferior good, loved for it felf, as the chiefeſt fupreme good, and
faſt end. Now the world may be conſtituted the chiefeſt good, and lalt end
two wayes. (1.) Poſitively, when it is loved for it ſelf as a total fupreme
good, unto which all things are referred. (2.) Negatively, when, though it
be loved only as a partial good, yet it is loved for it felf, and not referred to
God, either attually or habitually, as the ſupreme good. Such is the curſed
love of many worldly profeffors, who love the world only as a partial good,
yet ſo as they refer it not to God the ſupreme good; and therefore may be
faid to love it for it felf, as their hand chiefeſt good, negatively, though
not pozitively. This love to the world for itſelf, as the laſt ind, and chiefett
good, is fully deſcribed by Fohr in the verſe following our text, 1 John 2.16.
For all ihat is in the world, the laſt of the fleſh, the map of the eyes and the
pride of life, is not of the Father, but it is of ile world. Theſe words give
much light and evidence to our text and preſent ſubject; wherefore we Hall
a little inſiſt onthe explication of them,
And
love to the
Serm. 3.
is inconſiſtent with the love of Gad.
63
And (1) Weare to conſider their rational connexion with the words prece-
dent included in the particle For: which gives us the genuine reaſon and cauſe
why the love of the world is inconſiſtent with the Love of God; namely, be-
cauſe all that is in the world, whether fenfible, Civil, or Mental Goods, ſo
far as they are the fuel of Luſts, are not of the Father, but of the world.
(2) We are to Obſerve here, that John diſcourſing of worldly goods, as
the fuel of our Luſt, expreſſeth the things themſelves by the luſt in us. He
faith not pleaſures, Riches, Honours, though theſe be the things, he means ;
but the Luft of theſe things; becauſe the poiſon and evil of theſe things comes
not from the things themſelves, but from our luſts, that run into, and live
upon them, as our laſt end and choiceſt good. And in this ſenſe, faith John
they are not of the Father, but of the World. i. e. God never made or ap.
pointed theſe inferior goods to be our laſt end, chiefelt Good, or matter of
fruition and ſatisfaction; no it is the Luſts of worldly men that hath put this.
Crown upon the Heads of Pleaſures, profits, preferments &c. Hence it na-
turally follows that all love to theſe lower goods, for themſelves, as Our Laſt
end and chiefert Good, is but Concupifence or inordinate Luſt. For indeed
what is Luſt, but deſire to, or fruition of the Creature for it ſelf? (3) We
are to conſider likewiſe the Diſtribution, which John here makes, of all that
is in the world, into the Luſt of the Fleſh, the Luft of the eyes, and the pride
of Life. This as they ſay, is the worldly mans Trinity which he doch ſo
much Idolize and Adorc. ' '(a) Philo the Jew, who was greatly verſed, as a 360-
well in the Grecian as Judaic learning, makes all evils to conſilt,' in the Luft uías ü xey-
of Pleaſures, Riches, or Glorie, which ſeems to anſwer to Johns Diſtributi- potov, и
on here. For by the Luſt of the fleſh is uſually underſtood Pleaſures; By the Deus, ü
Luft of the Eyes, Riches ; and by the Pride of Life, Vain Glory, or Ho- Dovus,
We ſhall treat conciſely of each, as the Fuel of 'Worldly Philo in De-
Love.
calog:
(1) To Love the world, is to Luſt after the pleaſures of the fleſh, as our
laſt end, or ſoveraign Good, and ſo amable for themſelves. And, O! what
a bruitiſh piece of Luſt is this? And yet, Lo! how common, even among
thoſe, who would be accounted generous and noble ? Yea, how many great
Profeſſors come under this condemnation? For by the Luſts of the fielh we
muſt underſtand all inordinate love to, and delight"in ſenſual pleaſures of any
kind, be it in eating, drinking, recreations, or unclean objects. What(b) b Laertius iš
Empedocles faid of the Agragantines, holds too true of many now adays: Empedoc.
They give themſelves to Luxury, as though they would die to morrow; and
yet they build houſes, as if they were to live for ever. O! how happy would
it be for England, if thoſe Sumtuary Laws,commended by Plato,(c)in his Com. C.PlatoRepuihi
monwealth, were eſtabliſht amongſt us, for regulating our exceffes infeaſts,
Habits, Houſes, and others ſenſual pleáfures.? ! what ſeeds and cauſes
of forrow are there in ſenſual pleaſures? How is the Love of ſenſual Sinners
inveigled with the worlds Golden Pleaſures ! Such there were in the Apoſtles.
times, even in the Churches. So Jam. 5.5: réhave lived in Pleaſures, i. e.
as the Fiſh liveth in the water : Pleaſures have been your Element, the food
of your fenſual life: your hearts have been fteeped, immenfed, drowned in:
them, as the ſpring of your life, and happineſs. Thence it follows. re kave.
nourifbede
nours,
3:
64
wherein the love of the World
Serm. 3
Sed.io
nouriſhed your hearts, as in the the day of laughter. Or we may, by a me-
tonymie read it, as in the day of Feaſting. So the Syriac, NOIN, which
anſwers to the Hebrew 3y, may be rendred. And ſo it alludes to the Solemn
d. See court of Feaſts after Sacrifices, fo common among the (d) Gentiles as well as Jews.
the Gent. part Their great days both of ſlaughter, and Feaſting : For when the facrifice
1. Book, 2.c.9.
was ſlain and offered, they Feaſted on part thereby to denote their communi-
an with the God, they facrificed unto. And ſo the ſenſe is this : you nouriſh
your ſenſual Appetites daily, with Feaſting, as thoſe that feaſt on part of the
Sacrifice in the day of ſlaughter. O! how much doth this pampering of the
fleſh tend to the ſtarving of the ſoul ? And what is this but to make pleaſures
our God ? So Phil. 3. 19. whoſe belly is their God. and 2 Tim. 3. 4. lovers of
pleaſures more than of God. Which refers to ſenſual profeffors, in theſe laſt
perillous days. Unto which alſo our Lord ſeems to referre, Matth. 24.
38.39.
(2)To love the world is to luft after Riches for themſelves, as our Laſt end
and choicest Good. This John includes under the Luft of the Eyes, which is
well interpreted by that Character which Solomon gives of the avaricious man
Eccle. 4.8. neither is his eye ſatisfied with Riches. O! how greedy is the cove-
tous mans eye after gold and ſilver and other Riches ? and what Complacence
doth he take in the view thereof? Its true, Riches do not immediately affect
or pamper the fleſh, yet are they the Caterers of the fleſh; they lay in provi-
fion for it." For money is the meaſure of all things. And albeit Riches are
remote as to the fleſh, yet are they the proper object of the eyes luſting, which
takes in things remote.
(3) To love the World, is to Luſt after, or pride one ſelves in any worldly
Grandeur, or Finite Excellence, as our Last end and beſt good. So much
Ariftoteles Rhet. the pride of life denotes. For chaçoveix primarily ſignifies a vain gloriation
di valores de semana or boaſting of having or doing great things from
chažw!", a Boaſter; which
Gramarians derive from an a wandring, and gav liver. Such as your
Mountebanks and Vagabonds are, who go from place to place, boaſting
rabiny promiſe
great ibings of what great things they can do. It here fignifies a vain-glorious affecting or
aſſuming to our felves ſome created excellence, as the chief matter of our
Se'ves the deeds happineſſe. This is the great luft of more elevated, refined, generous Spirits ;
who peradventure ſcorne to defile themſelves with ſenſual pleaſures or Riches
yet are not without violent, and impetuous luſtings after ſome worldly Gran-
deur, or humane Excellence. Under this pride of life we may comprehend
alſo the minds luſting after Knowledge or any other Mental perfection, for it
ſelf as our laſt end; which is the grand lut of Philoſophers, School-men,
Janf Auguſt.
Tom.2.1.2.c.8.
and other great wits of the world. This Janſenius rangeth under the for-
mer particular, the luft of the eye.
2. Prop. Predominant Love to the world, in regard of its ſubjeit, confiftes
in an habitual pondus, weight, or violent Bent of heart towards ſome inferior
good, for it feif. Look as in nature there is a Centre of Gravity, unto which
all ponderous weighty bodies, by their Gravitie and weight,naturally tend.
So in corrupt Nature, Love to the world,or Concupiſence is that luſtful Pondus,
or weight whereby the heart is violently impelled and inclined towards the
world, as its centre of Gravitie. This ſeems lively expreſt Hebr. 12. 1. Let
Any boaſt wbar
they have, and
tbemfilvis, arro-
84ting to theme
Oye vibers.
fo. 132
us
+
Serm. 3. is inconſiſtent with the love of God.
65
out of hira.
lay aſide every weight, and the fin that doth fo caſily befét us. This verſe,
with the three following, are wholly agoniſtic, alluding to the Grecian
games, as it appears by the ſeveral terms. They, "who ran in the race,were
to lay aſide every thing, that might burden or hinder them therein. Thence
faith the A poſtle, let us lay aſide every weight: "oynos properly ſignifies a
ponderous, weighty,groffebeavy, body; and itis here applied, as (e) the learned c Grotius and
conceive, to the love of the world; which, as a great pondus or weight,
Hammond
preſſeth down the heart towards the earth, as its centre of gravity; and ſo
hinders its Chriſtian race heaven-ward. O! what an infinite weight is love
to this dirty world? with what an impetuous and violent force doth it preſſe
the heart downward, even unto Hell ? this alſo is well expreſſed by a Bent,
Hof. 11.7. And my people are Bent to backſliding from me, sie. Their
heart ſtands ſtrongly bent towards their beloved Idols, and worldly allies.
There hearts were in ſuſpence, as to God, (ſo the word ſignifies) but ſtrongly
bent towadrs the world. How doth the voluptuous mans heart fand bent to.
wards his pleaſures; the avaricious mans heart towards his riches; the
ambitious mans heart towards his honors, as his God? this bent of the heart
towards the world diſcovers it felf, in an inſatiable infinite thirſt after worldly
good, for it felf. This we find greatly exemplified in profane Eſau, Hebr.
12. 16. Or profane perſon, as Efau, wbofor one morſel of meat fold his birth
right. What birthright was it that Eſau fold ? why, it was his birth-right to
the promiſed land, Canaan in the type, but Heaven in the Antitype. And
for what did he fell Canaan and Heaven for a mor ſell of meat, or a poor
fenſible pleaſure, which his greedy luſt thurſted after. You find the ſtory at
large, Gen. 25.30.-34. V. 30. And Eſan ſaid unto facob, feed me, I prayute
with that ſame red potage. It is in the original,787 OM 10, of that red,
that red, namely potage : note here, that the repetition of the adjective ſig-
nifies Eſau's inſatiable and greedy appetite after Jacobs red potage. The
like alfo is implied in his omitting the word potage; which notes the haft and
greedineſſe of his luſt increaſed by the red color ;whence he was called Edom.
And what was it that Eſau's inſatiable luſt thus longs for that follows, v.
34.
potage of Lentiles. Which were a kind of pulſe, much like to Verche, or
ſmall Peaſe, very courſe food, ſuch as men in their forrow and mourning,
were wont to eat. O! what a vile prophane wretch was Eſau, to part with
his celeſtial birth-right and dignity, for a meſſe of ſuch courſe potage? well
might Moſes conclude: thus Efau deſpiſed his birth-right. An inſatiable
greedy thirſt after any inferior good argues 'a predominant love to the
world.
3.Prop.To love the World is to have the heart bound upin,and made one with
the world. All love tends to Union : and to have the Heart planted in, and
incorporated with the World argues a predominant love thereto. Thus in
our text, uù aga mat, love not the world, i.e. Let not your hearts be im-
planted, glued, or nailed to the world : let not your Thoughts and af-
fections run ſo deep into the world, as to become one with it.
The more any love the world, the more their hearts are united to, and in-
corporated with it. The Alligation and adherence of the heart to the Crea-
ture is the natural effect of predominant love thereto. Love to the world is
K
the
66
wherein the love of the World
Serm. 3.
the nail or glue, whereby the heart is faſtened to it. Thus Hof.4. 17.
Ephraim is joyned to Idols. an is faſtened or glued, ſo as to become one
therewith. Whereby the prophet teachetb us, that Ifraels heart was bound
faſt by indiſſoluble bonds to his Idols, ſo that it could not be plucked
thence.
4. Prop. To have the beart under the Dominion of the World argues fredo-
minant love thereto. Such is the nature of Love, that it ſubjects the Lover
to the thing beloved ; fpecially if it be loved for it felf. Its true, love to God
gives us a Dominion over all things beneath us; but love to the world brings
the heart into ſubjection to it. 0! what an imperious tyrannic Soveraignty
has the world over thofe that love it? what ſlaves are worldings to the world
through love to it? what ever the heart inordinately cleaves unto, it is un-
der the dominion of, fo H0f.4. 11. whoredome, and wine, and new wine take
away the beurt. There is a great emphaſe in the Hebrew MP', will take a-
way; which notes firſt a conteſt or conflict and then the conquest, which theſe
fenſual objects make over the heart, that adheres to them,
5. Prop. To ſpend the beſt of our time, thoughtsy studies, care, and endea-
vors for the procuring, or conſerving worldly goods, denotes predominant love
to the world. This feems to be the caſe of ſome carnal Jews, after the re-
turn froin Babylon, Hag. 1.4. Is it time for you, Oyeg to dwell in your fieled
boules, and this houſe lye walt? In your fieled boules, or houfes curiouſlymain-
(coted, and adorned, not only for uſe, but luxury and pleaſure. Whence
it is aptly rendred;by the LXX. no:Accéunic. As if he had faid; is this time a
time for you, O ye ſenſuali ts, to ſpend ſo much tiine, ſtudy, care, colt
anduntber expences, in trimming and adorning your ſtately houſes, not only
for uſe, but delight and luxury; whiles the houſe of the Lord lies wait ? this
piece of Love to the world our Lord cautions profeſſors of theſe laſt daysa-
gainit, Luke 21. 34. And take heed to your ſelves, left at any time your
beurts be overcharged with
furfesting and drunkennefesyand cares of this life ;
and ſo that day come upon you unawares. Bąguver to overcharge, anſwers to
71]İn to harden, ass appears by the LXX on Exod. 8.15: 323 which is alſo
vendred by, ouauguud!, Exod. 10. 1. fo that Boogúvedal here ſignifies ſuch
an overcharging of the heart, with complacential thoughts and amuſements
about worldly things as takes away all fenſe of Divine concerns.thence it fola
lows, with ſurfetting and drunkenneſſe. Theſe two denote all ſenſual pleaſures.
Then follows and cares of his life : hereby is ſignified all diſtracting,diſtruſt-
ful, anxious cares, about proviſion for this life; which are elſe where ſtiled
the cares of this world, as Mat, 13.22. this part of predominant Love to the
world is termed, Rom. 8. 5. minding the things of the fleſh; opoveiv to mind,
according to Paul's Phraſeologie, doth not ſo much regard the ſimple act of
the mind, as the complacential thoughts, ftudious contrivements and folici
tous cares of the heart; ſuch as naturally follow a carnal conſtitution or frame
of heart, and befpeak the man to be under the Dominion of predominant
love to the world. For when all a mans thoughts, inclinations, affections,
ftudies, and cares pay tribute to the fleſh, what is he but a Nave to the fleſh?
thence it follows, v.6. To yace eginpide olienos, tbe compluwential amuſe-
ment, contrivements ftudy, and care of the fleſh dgórnio here is the fame
*
with
Serm. 3.
is inconſiſtent with the love of God.
67
with y, Gen. 6. 5. the figment or contrivement of the heart. Theſe car
nal world-minders, are well deſcribed by Pani, Phil. 3. 19. mboo mind earthly
things, provavec, s. e. They amuſe themſelves in the complacential thoughts
and ſtudy of terrene things: they have nogult, favor or reliſh, but of ſuch;
they are under the ferpents curſe, to lick, the duft.
6. Prop. Another branch of predominant love to the world, is to make the
Creature the object or matter, not only of our uſe, but alſo of our ſupreme
fruition, complacence, and ſatisfaction. So much is implied in our text,
van digemale, make not the world, the object of your entire contentment, acqui-
eſcence and ſatisfaction,draw not your choiſelt comforts and delightsfrom ter-
rene goods. There is ſome kind of contentment and complacence in wordly
goods, which may conſiſt with the love of God; but when the heart inakes any
worldly good the entire, or main object of its fruition and ſatisfaction, this
de otes predominant love to the world. For Divine Wiſdom bath put this
Law or Order into things; that all Creatures are to be the object of our Uſe;
but God himſelf the ſupreme object of our fruition and ſatisfultion. Whence,
to make any Creature the chief matter of our fruition and fatisfa&tion, what
isit, but to violate and pervert the order of the Creation, and ſet up
the
Creature in the place of the Creator ? and doth not this beſpeak predominant
love to the Creatures ? This our Lord'elegantly deſcribes, in that parable of
the rich glutton, Luke 12.15.-19. you have the ſcope of the parable v. 15.
beware of Cavetoufne ſesont covežice here, as elſe where, ſignifies an avaricious
greedy humor,or deſire of having abundance, not only for uſe, but to pamper
luſt. The Metaphor being taken from the plethora or exceffe of any humor
in the bodie. And our Lord addes the reaſon of this caution, for a mans life
confifteth not in the abundance of the things, which he poſleffeth. The ſenſe
ſeems this: all theſe lower things, which mans covetous heart doth ſo much
luſt after, are not the matter of our fruition and ſatisfaction, but Vſe only;
therefore our life doth not conſiſt in the abundance of them; but in an ordi-
nate love to, and moderate uſe of them: to uſe them in that ineaſure, and with
that mediocrity as becomes them : whence they who make them the chief
matter of their fruition and ſatisfaltion, are poffet with a predominant love
unto them. This is exemplified in the following parable of the rich man, ſpe-
cially v, 18. all my fruit and my goods. He cals them his goods, as they
were the main object of his complacence and delight, ſo v. 19. I will ſay to my
foulgi.e. I will then recreat and ſatiate mine heart, with mine acquired goods :
whence it follows: take thine eaſe, dlanove, recreate, refreſhihine heart ac-
quieſce in them. Poor man! he had felt ſufficient anxiety, ſollicitude and vexa-
tion th the acquirement of his Goods, but now he hopes the fruition will
crown all with ſweet repoſe, reſt, and ſatisfaction. Thence he addes: 'eat,
drink, and be merry. The laſt terme bioedéve, be merry ſeems to refer to all
manner of ſenſual pleafures, in which voluptuous luxurious perſons take ſo
much complacence and delight; this fruition of, and complacence in worldly
goods, our Lord doth expreſſe in plain naked tekmes, in the reddition of the
Parable, v. 21. fo is he that layeth up treaſure for himſelf, [z. c. in worldly
goods, which he makes the main object of his fatisfaction) and is not rich tar
K 2
wards
68
Serm. 3.
Wherein the love of the World
wards God, é, e. and doth not make God his treaſure, and chief matter of
***
fruition, Complacence, and ſatisfaction. And what is this, but rank predomi-
nant love to the world?
7: Prop. To be afflicted and troubled for the loss of any Creature-comfort more
than for the loſs of God, and things ſpiritual, denotes predominant love to the
world. As our love is, ſuch is our forrow for the loffe of what we love : Im-
moderate Affliction for the loſſe of any worldly thing, argues inordinate af-
fetion to it, when enjoyed : and if the heart be more afflicted and troubled
for the loſſe of the creature, than for the loffe of God, it is a ſure ſign, that.
the enjoyment of it did more affect and pleaſe the heart, than the enjoyment
of God.' This was Ifraels caſe 1fa.17. 10.11. Where the prophet compares
the ſtate of Iſrael, in her Apoftafie, to a curious Lady, that delighteth in
beautiful flowers, choice fruits, and pleaſant plants. But he concludeth, the
harveſt ſhould be an heap, in the day of grief, and of deſperate forrow. Now
this deſperate forrow, or deadly pain, [as WIJN INI importeth ] for the
loſſe of her pleafant Idols, argues predominant love to them. This alſo was
the cafe of the young man, Luk: 18:23. And when he heard this [i.e. v.
22, that he muſt part with all his riches for a treaſure in heaven] he was ve-
ry forrowful. TEQINUAC, he was forrowful in a fuperlative degree; for fo akis
here in Compoſition ſignifies, which is not (as ſome conceive) a propoſition,
but Adverb intending the fenſe. And what filled him with this extream defpe-
rate forrow? Why ſurely thoughts of parting with his goodly treaſure, which
he valued and loved, more than treaſures in Heaven. They that cannot ſup-
port themſelves under the privation of any temporal good, God cals for, but
chooſe rather to part with Heaven,than with their beloved Idol, are under pre-
dominant love to the world.
But here, to obviate miſtakes, we muſt diſtinguiſh, (1) between a prede-
minant Principle or Habit, and a pravalent Alt of love to the world, as (2)
between a Rational and Paſſionate love or Sorrow. 1. One that loves God
may, under a fit of Temtation, be under a prevalent Alt, though not under
a predominant Principle or Habit of love to the world. 2. Hence his paſior
nate love to, and ſorrow for the loſſe of ſome temporal good, may be great-
er, under ſome diſtemper of heart, when his rational love to, and ſorrow for
the loſſe of God, and things fpiritual is greater at leaſt in the root and habit,if
not in the AU
Sect. 4.
what it is to
Love God?
3. Qu. What it is to love God? This Queſtion receives much Evidence and
Light from what precedes, touching Love to the world : For Contraries if:
lultrate each other: and love to God moves in the fame manner as love to the
world moves. So that to love God, is to transfer the A&tions and Paſions of
our Love from the world to God, as our laſt end and chiefeft Good. In ſhort,
the love of God implies, a fuperlative preference of God above all lower
Goods, Luke 14.26. A Divine Weight or Bent of heart towards God, as
our Centre, Deut.6.5. Its proper Acts are chiefly two (1) Anamdrous ve-
kement directinotion towards God, (2) a complacential fruition of and Re-
poſe in God as its Beſt Beloved, Pfal.116.7. As for the Adjuncts of this Di-
vine Love, it muſt be 1. Sincere and Cordial, Eph. 6.24. 2. Judicious and
Rational
Serifi. 3
is inconſiſtent with the love of God
69
Rational, Pſal.16.7. 3. Intimate and Paffionate. 4. Pure and Virgin, Cant.
5.3. 5. Regular and Uniforme. 6. Generous and noble 7. Permanent
and Abiding 8. Vigorous and Active. 9. In infinite and Boundleffe. Dit
vine Love thus qualified brings the foul into (1) An inviolable Adherence una
to, and amorous union with God, Eph.5.3 1932. (2) It works the eart to
an amorous Réſignation of all concernes unto God. (3) It commands the
whole Soul into the Obedience of God, John 14. 215.23. (4) It is exceed:
ing ſubmiſſive unto Gods Providential afflictive will, Lev. 10.3. (5) It is
extream vigilant, chearful and diligent in the ſervice of God, Luke 7. 37.47
O! how officious is love to God? (0) It uſeth all things in ſubordination to
God, Mat.6. 33. 34. (7) It windes up the ſoul to a Divine life : It tranli
formes the lover into the Image, and Imitation of God, whom he loves. Ephs.
5.1. Theſe particulars I intended to have handled more fully; but under-
ſtanding, that this caſe, touching the Love of God, is the proper task of ano-
ther, I ſhall refer thee to the Reſolution of that Reverend Divines Caſe.
**
love of the
4. Qu. Wherein the love of the world is.inconſiſtent with the Love of God? Sect. $
Having explicated the fundry Parts of our Cafe, we now come to the Conn Wherein the
nexion of the whole, namely, to demonſtrate the Inconſiſtence of Love to the
world is in-
world, with the Love of God. What love it is, that is inconſiſtent with the confiftenewith
love of God, we have already fully opened, in the fecond Queſtion, touching the loveof
predominant love to the world : Wherefore the only thing at preſent incum God?
bent on us, is to ſhew, wherein predominant Love to the world is inconſiſtent
with the Love of God.
ho
1. Prop. predominant love to the world is contrary to, and thareflore incon. +
stent with the love of God. This ſeems evidently implyed in our texe : 1f any
man love the world, &c. Fohn brings this as a reaſon of his prohibitions name
ly, that predominant love to the world, and love to God are perfectly oppos
fite, and therefore, by the rule of contraries, incoherent, i and inconſiſtenti
The like Mai.6. 24. No man can ferve two" maſters : For either be will
haie the one, and love the other, or elſe he will hold to the one, and
deſpiſe . the other : re cannot ſerve God and: Mamon. Thefe words.
are a good Comment on our text, and clearly demonſtrate the Inconu
ſiſtence of Love to the world, with the Love of God: : I ſhall therefore
allittle inſiſt on them. The deſigne of our Lord here is the ſame with that:
of John in our text, namely, to take off profeſſors from inordinate predomi- , Intelligendu za
nant love to the world; and bring them to a Divine Affection unto, and livi eft hoc prover-
ing on God, as their portion and treaſure,as v. 19,20,21,22,23. And v.24. he nis in Solidum
ſhews the inconſiſtence of love to the world, with love to God, in that the quomodo et Ju-
world and God are Contrary Lords, who require each the nvhole heart and non poffe duns
man. This will more fully appear if we examine the particulars. Hé faith, Na effe Dominos
man can ſerve. It is not exeiv, have, but do ndjev.ſerve: (9) Now to ſerve ano Grot..
ther, according to the laws and cuſtoms of thofe times and Nations, was to "sidées sávalley
have no power or right to diſpoſe of himſelf, or any thing that belonged to noter, partice got
him ; but to live and depend merely on the pleaſure of his Maſter. Such a ſerumlaheot.
vice could not be given to God and the world. - Why ?-(1) Becauſe they are moramo zato
Xersos nézdi xhves
*wo Maſterszi e. in Solidum, each of which require the wholekcart and man. Meu pri argitar
(2)Becauſe they are two (ro): contrary Maſters, which commands us to extes Chrype.
esteem
70
Wherein tbe love of the Warld
Serm. 3*
+
efteam, love, and endeavour after wooldly treafutes, more than heavenly :
God commands us to efteem, love, and endeavor after heavenly trea
ſures, more than carthly. The world commands you to engage no far-
ther in matters af Religion than may conſiſt with its Intereſt : But Chrift
commands you to part with all worldly Intereft for himfelf. The world
com-
mands you to take your fill of the creature; to fuck out the ſweets thereof,
and feed your hearts therewith : But Chrift commands you to uſe this world
as if you uſed it not, 1 Cor.7. 31. to affect an univerſal privation of theſe lo
wer goods, even whiles you enjoy them; to give periſhing things, periſhing
thoughts, efteem; and deſires; to bid farewell to all things, fofar as they are
a fare to you, or a ſacrifice that God cals for.. Again, the world commands
you to endeavor the greatning of your names and reputation : But Chriſt
commands you to glory in nothing but his Croſſe; to account abaſement for
Chriſt your greatest Honour. Laſtly the world commandeth you not to be
ſcrupulous about final fons; but to take your liberty, and latitude : But
Chriſt commandeth you to dread the leaſt ſin more than the greateſt ſuffering.
Now, how contrary and Inconſistent are thefé Mafters in their Commands ?
Is it poffible then, that we ſhould be Maſters, of ſuch contrary Loves ? O!
how doth love to the world eat out love to God?
(2) Predominant Love to the world is inconſiſtent with the Love of God, in
that is robs God of tbøt Love and Honor, which is due to him as the Soveruñgn
Chiefaft Good. According to what meaſure the heart turns to the world and its
concerns, in the fame metfure it turns from God and his concerns. When the
heart is full of the world, how foon is all ſenſe of, and love to God choaked ?
how is the Mind bemiſted; and will charmed with the painted heart-bewitch-
ing Shadows of the World? This was Ifraels Caſe, Hof.10.1. Ifrael is an.
empore vine, PP:7 191. Expoſitors have variety of Conceptions on theſe words;
but the moſt ample ſenſe teenis this Ifrael
: is (an evacuantoluxuriant Vine,
which ſeems to bring forth ſuch abundance of fruit, as if ſhe would empty her
ſelf of all her juice and fruits at once ; fò richly laden with fruit doth ſhe ſeem
to be. Ay, but what fruit is it? Surely fruit unto her ſelf, rotten corrupt
fruit : her heart and love is not beſtowed on God, but on her Idols: So it
follows, v. 2. Their heart is divided, 1. e. This beloved Idol hath one part,
that another and thus God is robbed of that eſteem and love which is due to
him.
(3) Love to the Werlabreeds Confidence in the World, whereby the heart is
turned off from its Dependerice on God; as its firſt Cauſe. And 'o! how in-
conſiſtent is this with the love of God? God, as he is our Laſt End in point
of Fruition, fo alfo our firſt principle, or Canſe in point of Dependence. Now
love to the world turns the heart from God to the World, not only as the
laſt end, but also as the Firft Caufe. They that love the world caſt.the
weight of their ſouls, and chiefelt concerns on the World ; ad fo bid Adieu
to God. This Confidence iñ worldly things is inconſútent with Salvation, and
ſo with the Love of God; as Márk 10. 24. How hard is it for them thit
truſt in riches to enter into the Kingdome of God. This Rhettric Interrogati-
on implics a Logic negation, namely, that it is impoſible for one, that in a
preva ent degree truiteth in his riches, do enter into the Kingdome of God.
So Pfal.52.73 Laithisias akie wubthat made tot Cod: bis ftrength; but trusted
iN
s vitis evacu-
Qas
Serm. 3. is incónfytent with the love of God.
71
6. 17
in the abundance of bois riches, and strengthened, [or fortified] bimſelf in his
wickednejle [or ſubſtance.] The like Prov, 11. 28. Ezech. 16. 15. 1 Tim.
(4) Love to the world is flat idolatry, and herein alfo inconſistent with the
Love of God. So Eph. s. s. nor Covetous man, who is an idolater. The
fame Col. 3. 5. and covetoufneffes, which is idolatry. Coverouſneffe is, in
a peculiar manner, branded with this black mark of Idolatry, in that it doth
expreſſely proclaim a love to the world as its laſt end; and confidence in it as
its firſt cauſe. So Paul faith of voluptuous perſons; that they make their
belly i heir God, Phil. 3. 19. becauſe they love pleaſures more than Goda2 Tim.
3.4. And indeed every lover of the world is a Cod-maker: ſo many luilts as
men have, ſo many Gods, The luft of the fleſh makes pleaſures its God; the
luſt of the eye worſhips Riches as its God; and the luſt of pride exałts fome
created excellence in the place of God. O! how do worldlings loſe the true
God, in the croud of falſe Gods?
(5.) Love to the world is spiritual Adultery, and thenge incoherent with the
Love of God. The jealoufie of God will not admit of any corrival in the bent
of the heart: but Oh! how doth love to this world run a whoring after other
Lovers, fo Ezech. 16. 17, 18, 38. and 23. 5, 11. and Aholah played the
bar'ot when ſhe was mine, &c. The like Janies 4. 4. Ye adulterers, and adul-
tereffes, know ye slot, that the friendſhip of the world is enmity with God?
Which implies, that love to, and friendſhip with this whoriſh world, is fpe-
ritual Adultery, and ſo hatred against God. O! how foon are thofe that love
the world killed by its adulterous imbraces ? hence.
(6.) Love to the world is a deliberate contrived luft, and ſo habitual enmi.
ty and rebellion against God. Alts of luſt, which arife fromſuddain pafli-
ons though violent, may conſiſt with the love of God; but a deliberate Bent:
of heart towards the world, as our fupreme intereſt, cannot. The ſingle act
of a groſſe fin, ariſing from ſome prevalent Temptation, ſpeaketh not fuch
an inveterate bitter root of enmity againſt God, as predominant love to the
world, James 4.4. whoſoever tberefore will be the friend of the world; is the
enemy of God. Oh ! how much of contempt, rebellion, and enmity against
God, is there in friendſhip and love to the world?
67.) Love to the world forms our profeſſion into a ſubſer vience unto our
worldly intereſt, and ſo makes Religion to ſtoop unto, yea truckle under luft
Now what can be more inconſiſtent with the Love of God, than this. This:
was the caſe of the carnal Jews, Ezech. 33. 31. With their mouth they shewy
much love, but their heart goetb after their covetoufnelle• They fhew inuch
love in profeſſion; but Oh! how little have they of fincere affection şi and.
why? becauſe their avaricious hearts made the whole of their profeffion to
conform to their worldly intereſt? Thus alſo it was with unbelieving Jews, in-
our Lords time, John 5.42. But I know you, that ye have not the love of God.
in you. I know you. There lies a great emphaſe in that; you: you, who pro.
feffe fo much, and yet have fo little love in you. They had much-love to
God in their mouth, but none in their heart: this appeareth by v. 43.44
where our Lord tels them in plain terms, that their worldly honor, and inzea.
reft was the only meaſure of their profeſſion. This alſo was the meafüre of
| Indesit
72
Serm. 3
wherein the love of the World
Judas's Religion, John 12.5, 6. where he pretends much love to the poor,
but really intendes nothing, but the gratifying his avaricions humor, The like,
Hof.10. 11. Ephraim loveth to tread out the Corn, &c. becauſe there was
profit, liberty, and pleaſure in that, but Ephraim loved not plowing work;
becauſe that brought her under a yoke, and brought in no advantage to her.
Love to the world brings us under fabjeltion to it, and ſo takes us off from
the ſervice of God. What we inordinately love and cleave unto we are ſoon
overcoms by. Now ſubjection to the world, and ſubjection to God are
inconſiſtent, Mat. 6. 24.
(8.) Love to the world is the root of all fon; and therefore what more incon-
fiftent with the love of God? To love God is to hate evil, Pſal. 97. 10. there-
fore to love evil, either in the cauſe or effelt, is to hate God. Now love to
the world has not only a love for, but alſo a cauſal influence on all fin. And
that, (1.) As it expoſeth men to the violent incurſion and aſſaults of every
tentation, ſo i Tim. 6, 9. But they that will be rich. i de Ryabkong
they that have their wils biaffed. with a violent bent, or vehement weight of
carnal love towards riches. This Solomon expreffeth, Prov. 28. 22. Byhaft-
ing to be rich. what befals ſuch? why, ſaith Paul, ſuch fall into tentation,
and a fnare, and into many fooliſh and hurtful lufts, which drown men in per-
dition and deſtrultion: and then he gives the reaſon and cauſe of it, v. 10. For
the love of money is the root of all evil, &c. lie. There is no ſin, but may
call the love of money Father: whence Philo calls it xonias pitestonis,
the Metropolis of evil. (2.) Love to the world is the cauſe of all fin, in that
it blirds and darkens the mind, which opens the dore to all ſin. It is an ob-
a nuorilay gou a ſervation of the prudent moraliſt, () that every lover is blind about that he
qené ukocy. Plx loves, which he himſelf interprets, of love to lower goods. And oh ! how
true is this of thoſe that love the world? what a black veil of darknefle is their
on their minds, as to what they love? hence Paul calls ſuch mens love,
1 Tim. 6.9. fooliſh lufts. They are indeed fooliſh, not only eventually, but
cauſally, as they make men fools and fors. (3.) Love to the world stifles all
convictions,brcaks all chains and bars of reſtraining grace,and ſo opens a more
effectual door to all ſın. We find a prodigious example hereof in Balaan,
Numb. 22. 22. 40. where you ſee at large, how his predominant love to the
wages of unrighteouſneſs, 2 Pet. 2.15. ftified all thoſe powerful convictions
of, and reſolutions againſt fin he lay under. (4.) Love to the world is the dif-
and death of the ſoul, and therefore the life of fin, 1 Tim. 5. 6. She tbat
# Amor eft qui Hveth in pleaſure is dead, while ſhe liveth, (5.) Love to the world (u) pol'utes
dam ingrcflus
our whole Being. Animal paſſions defile the foul: inordinate lultings after
matam: quæ fi things lawful pollute the moſt of profeſſors, more or leſſe. (6.) Love to the
mante ignobili- world puts the whole ſoul, yea world, into Wars, Confuſion, and Diſorders,
or polluic ſo fames 4. 1. From whence come wars, and fightings among you ? come they
Dignitatem
cjus. Fangen.
not hence; even of your laſts, that war in your members. In otel vdoval, of
mangat. Jour pleaſures, i.e. by a Metonimie, from your lults after pleaſures and ſa-
perfluous things. That war in your members. Hence note, that all externe
wars and confuſions come from the wars and confuſions of intern luſt in the
heart. Now all interne wars and diſorders are inconſiſtent with the love of
God, which is peaceable and orderly. In theſe regards love to the world im-
pedes and hinders the love of God.
(9.) Love
*
animi inrem a.
į
*
erm. 3.
is inconſiſtent with the love of God.
73
foon part
vice.
by it.
() Love to the world is inconſiſtent with the love of God, in that it cans-
eth Apoftafie from God. The Converſion of the heart to the Creature, always
implies its Averſion from God : He that cannot part with the World, will
with God. The world draws Men from God ac Pleaſure; becauſe
it doth engroſſe your beſt Time, Thoughts, Affeétions and Strength'in its fer-
How Many profeſſors, by being bewitched with love to the World,
have loſt many hopeful bloſſomes and beginnings of love to God? How little
do Spiritual Suavities Savor with Carnal Hearts? Yea, do not the Fleſh-
pleaſing ſweets of this World, make all the Delices of Heaven ſeem bitter to
a Senſual worldling? What makes the heart poorer, as to things Divine,
than the love of worldly Riches? How is the Honour of Chriſt and Religion
degraded in that heart, which affects worldly Honours ? what more power-
fully ſtains the Glory of a Chriſtian Profeſſion, than an ambitious affectation
of Mundane Glory? Where is that profeſſor, who has his heart engaged
in the world without being defiled by it, if not drowned in it? The world is
filled with ſuch a contagious air as that our love is foon poyſoned and infected
Love to the world is the Devils Throne, where he lords it; the
Helme of the Ship, where he ſits and ſteers the Soul Hel wards. This was the
bitter root of Lots wife her Apoftaſie from God. So Gen. 19. 26. But his
wife looked back from behind him. She had left her heart in Sodom; and thence
ſhe looks back after it, contrary to Gods Command, v.17. And what was
the Iſſue of her Apoſtaſie? She became a pillar of Salt, 1. é. She partaked of
of Sodoms Plague, which was brimſtone and ſalt, Deut.29. 23. the ſtorme
which fell on Sodom overtook her, and turned her into a Pillar of Salt, as a
ſtanding Monument of Gods Juſtice on Apoſtates, who love the world more
than God. Whence faith our Lord, Luk. 17: 32, Remember Lots wife.
What made Judas and Demus Apoftatiſe? but loveto the world? As man at
firſt fell from God, by loving the world more than God? ſo he is more and
more engaged in this Apoftaſie by love to the world.
(10) Love to the world tranſformes a man into the spirit and humor of the
world, which is inconſiſtent with the love of God. Love makes us like to, and
fo one with what we love. For all love aimes at Unity; and if it comes
ſhort thereof, yet it leaves Similitude which is imperfect Unity: Whence by
love to the world men become like to, and one with it. (w) He that loves w ſi terram a.
the earth is earthly. A worldly Man is called, Rom. 8. 8,9. a fleſhly man; mas,terra es,
becauſe his very foul becomes fleſhly : His heart is drowned in, and incor Aug.
porated with the world : his Spirit becomes incarnate with the fleſh.
(11) Tea Love to the world transformes a inan into a Beaſt, and ſo makes
him altogether incapable of Love to God. So Pfal. 49. 20. Alan that is in
konour, and underſtandeth not, is like the Beaſts that periſh. This verſe is an
Epiphonema to the Pfalm, with which he concludes, that a man, though ne-
ver ſo great in the world, yet if his heart cleave unto it, he is no better than a
Beaſt : albeit he be a man by Nature, yet he is a Beaſt by Affection and O.
peration. Yea, what ſhall I ſay? Love to the world transformes a man into
worſe than a Beaſt. For it is better be a Beaſt, than like to a Beaſt. As love
to God, the Belt Good, makes us better than the best of other men; ſo Love
to the world, which is the worit evil,makes men worſe than the worſt of Beaſts.
+
L
Love
Wherein the love of the World
74
Serm. 3.
Love to the world is extatic as well as love to God : and the more the heart
cleaves to the world, the Jeffe power has it to return to God, or it felf.
The Application.
..
Sect. 6. Having Stated and explicated the Caſe before us, we now deſcend to the
The Applica- ſeveral Improvements, that may be made thereof, both by Doctrinal Corolla-
rion of the
ries, and praltic Uſes,
Subject.
1. Do&rinal
1. As for the Doitrinal Corollaries or Inferences; that may be deduced from
Corollaries. the precedent Diſcourſe, they are various and weighty : I ſhall only mention
fuch as more immediately and naturally flow there froin.
1. By Comparing the Love of God with the Love of the World, in their
Univerſal Ideas and Characters, we learn, How much the love of God doth
Excel and tranſcend the Love of the world. Our love is by ſo much the more
perfect,by how much the more noble.and ſpiritual its Object is; and by how
much the more eminent degree it obtains in the ſubject. The greatneſſe of the
Object intendeth the Affection; And oh! how much doth this raiſe the value
of Love to God above worldly Love ?
Is not God, the moſt abſolutely neceſſary Simple Being, very Being,
yea Being it ſelf; and therefore moſt perfect? whence is he not alſo our Laſt
End, our Choiceft Good, every way deſireable for himſelf? Then O! what
an excellent thing is love to God, who is ſo amable? But as for this world
what a dirty whore, what an heart-enſnaring thing is It? and thence, how
much is our Love abafed by terminating thereon ? The Love of God is pure
and unſpotted ;. But O! how filthy and polluted is love to the world? What
more cordial and ſincere than love to God? But alas ! how artificial, painted
and hypocritic is love to this deceitful world? O! how judicious, wife and
diſcreet, is love to God? what abundance of ſolid, deep, and ſpiritual reaſon
has it in its bowels? But oh! what a brutiſh, fottiſh paſſion is love to the
world ? How fooliſh are all its luſts, 1 Tim.6.9. What a generous and noble
Affection is love to God? But what more fordid and baſe than love to this
vile world ? Love to God is Regular and Uniform : But O! what Irregular-
ities and Confuſions attend love to the World? How Mafculine, puiſſant and
putent, is love to God? But alas ! how Effeminate, impotent, and feeble, is
love to the world? What more folid and Subſtantial, than love to God? and
what more vain and emty, than love to the World ? It defervas not the name
of Love but Luſt : Worldly-minded men have a world of Luſts; but what
have they to fill them, ſave a bag of emty wind, and vexatious vanities ? Love
to God is moſt temperate, natural, and ſo beautiful. But ah! what preter-
natural, exceſſive, and prodigious heats are there in Love to the World ?
How is the Mind clarified and brightened by Love to God? But oh! how is
it bemiſted, and darkened by Love to the World ? Divine love is the Beſt
Philoſopher, and maſter of Wiſdome. The Love of God amplifies and widens
the Heart : But the Love of the world doth confine and narrow it. By Love to
God we become Lords over all things beneath our felves : But love to the
world brings us into fubjection to the moſt baſe of perſons and things. Worldly
minded men can neither obey nor command their Luſts : they cannot obey
them
*
Serm. 3 ts inconſiſtent with the love of God.
57
graces; the
+
them, becauſe they are infinite, and oft contrary: tfiey cartnor coinmand them
by reaſon of their own feebleneſſe. Love to God is tranquille; and ferene:
but love to the world, tempeſtuous and turbulent. Love to God gives re-
poſe antquiet to the foul: but love to the world fils it with perpetual'agitari-
ons, inquietude, and reſtleſſe motions, without end. Worldly love is a
lafive paſſion, but Divine love perfective of him that loves. In ſum, love to
God is of the ſame nature with God, and therefore the moſt expreffe Charac-
ter of the Image of God; the firſt-born of Faith, the ſoul of other
Rule of our actions, a ſummary of the Law; an Angelic life; a prelibation of
Heaven; a lively marque of a child of God: for we may, read Gods Love to
us in our Love to him. But O! how oppofite and black are the characters
of Love to the world ? nothing deſerves the name of Love, but that tu
God,
2. Hence alſo infer, that Love to God, and Love to the world, divide all
mankind. There is no middle ſtate between theſe two oppoſites; neither
can they ever conſiſt together, in their perfect degrees. If thou art a lover of
the world, in John's ſenſe, thou artan hater of God: and if thou loveſt God'
thou art an hater of the world. Hereby then thou mayeſt make a judgement
of thy ſtate, whether thou art a Saint or a ſinner; a Godly,or worldly man.And
remember this,that to love any worldly good more than God, is in the Scriptures
ſenſe, to hate God, Mat. 6. 24.
3. This alſo inſtructs us, that all natural irregenerate mens Love, is but
concupiſence or Luft. Do not all men in their natural ſtate prefer the creature
before the Creator are not the pleafures, profits, and Honors of this world,
the worldly mans Trinity, which he adoreth, and facrificeth unto Have
not all men by nature a violent impetuous bent of heart towards ſome one or
other worldly Idol? are not their fouls bound up in ſomething below God?
Do not all men naturally eſteeme, love, uſe, and enjoy the creature for it ſelf,
without referring it to God? and what is this but Luſt?
4. We are hence likewiſe taught that a regular and ordinate love to,and uſe
of this worlds goods, is very difficult andrare; Alas! how foon doth our love to
creatures grow inordinate, either as to its Subſtance, Quantity, Quality, or
Mode ? yea, how oft, and how ſoon doth our love to things lawful, grow ir-
regular and unlawful ? what an excelle are moſt men guilty of in their love to,
and uſe of things indifferent ? how few are there, who in uſing this world do
not abuſe it, as 1 Cor. 7.31? 'where is that perſon, that can ſay, with Paul,
Phil. 4. 12. Everywhere, and in all things I am inſtructed both to abound and
ſuffer want.
s. This alſo informs us, that where predominant Love to the world is noto-
rious, viſible, and manifeſt, we cannot, by any rule of judicious Charity, count
ſuch a Godly man. It was a Canon, common among the Jews, mentioned by
Rabbi Salone, that (x) the people of the earth are not called Godly, i. e. the
Lovers of the world may not be called Saints. And, Oh! how many worldly x Populus terre
profeffors are cut off from the number of viſible Saints, hereby? It is to me 7107 Hafod.
a diſmal contemplation, to conſider, how many follow Chriſt in profeſſion,
and yet have the black marque of worldlings on their foreheads. O! how
much love to the world lies hid under the mafque and vizard of profeffed love
L 2
to
76
wherein the love of the World
Serm. 3.
AN
to God? It is not the having or poſſeſſing of the worlds goods, but the over-
loving of them, that beſpeakes you worīdings. Its true, a Saint may fall un-
der many preternatural heats, yea fevers of Love to the world, yet in time
love to God, as a ſtronger fire, expels ſuch violent heats, and noxious hu-
mors,
6. Hence in like manner we may collect, That worldły minded profeſſors are
compoſed of world of Contradictions and inconſistences. Such Love God in
profeſſion, but hate him in truth and Affection : Their tongues are tipt with
Heaven, but their hearts are drencht in the Earth :: They pretend to ſerve
God, but they intend nothing, but to ſerve their Luſts : They make a ſhew of
confidence in God, but place their real confidence in the world. They make
mention of God in Name, but exalt the world in Heart : They Conform to
the Laws of God in outward ſhew, but Conform to, yea are transformed into
the world in Spirit : Finally they hate ſin and love God in appearance; but
they hate God and love fin in reality, Ezech.33. 31.
7. This alſo inſtructs thus, That for profeſſors of love to God to be deeply
engaged in the love of this world, is a fin. of deep Aggravation, O! whát a
peculiar Malignity is there in this ſin? How much Light and Love do ſuch fin
againſt? What a reproach and diſparagement is caſt on God hereby? Are
not profane worfdlings juſtified in their earthly mindedneſſe by the worldly
love of Profeſſors? Yea, do they not hereby take occaſion to blaſpheme the
holy Name of God ? Lo! ſay they, theſe are your profeſſors, who are as
covetuous, as over-reaching in their dealings, as much buried in the Earth, as
any other. And is not God hereby greatly diſhonoured ? Do not ſuch worldly
profeffors live below their principles, profeſſion,convictions,covenant Obliga-
tions, and the practice of former Profeſſors.
8. This gives us the genuine Reaſon, and Cauſe, why the word of God, and
all the good
things Contained therein, find
ſo little room
in the Hearts of many
great Profeſſors. It is to me a prodigious thing to conſider, among the croud
of notional Profeffors, and Hearers of Gods Word, , how few entertain the
fame in an honeſt heart. And where lies the main bitter root of this curſed
Infidelity, but in love to the world ? So Mark 4. 18. 19. And theſe are they
which are fowen among thornes : Such as hear the Word; and the cares of this
world, and the Deceitfulneſſe of Riches, and the Lufts of other things entring
in, choke the word and it becometh unfruitful. It deſerves a particular remar,
que,
that the Thorny-ground hearers, here characteriſed, are ranged in the
higheſt form of notional Hearers, as much ſurpaſſing the Highway-ground, or
Stony-ground Hearers : For in theſe thorny-ground Hearers; the word takes
fome root, yea with ſome depth; and ſo fprings up into a blade, and green
ears, and ſo endures a cold winter, yea a ſcorching ſummers beat : and yet
after all it is choaked. How fa? why, by the cares of this world., jesiurang the
amorous diſtracting, anxious cares, and the deceitfulnelle of Riches. 0.!
ce na aliws what Deceitful things are Riches ! how ſoon do they choke the word ? and the
quotiescunque Luſts of other things, namely Pleaſures, which deſerve not to be named:
dam taci è innu- (y) For ſo the Hebrews were wont to exprefſe vile abominable things, by o-
unt. Horring ther things. Thence they termed Swine, Ding other things.
9. Hence alſo conclude, That ſuch as love the world hate God and their own
Joulso
Snenne filit.
Hebræis uri vo-
Theſaur Philo-
los p 51.
Serm. 3.
isinconſiſtent with the love of God.
77
Souls. That predominant Love to the world, in its proper notion, includes
the hatred of God, is evident, from the whole of our diſcourſe : That it im-
plies alſo hatred of our felves, is manifeſt; becauſe the hatred of God includes
love to death, and ſo, by Conſequence, the hatred of our own ſouls, as Prov.
8.36. All they that hate me, Love death, i.e. in its Cauſes. Oh! how curſed
are ſuch as crie up the world, and crie down Chrift?
10. Laſtly, this caſe, as before ſtated, is a good Key to open fome dark and
hard ſayings in Scripture. As that, Mat.19.24. It is eaſier for a can.el 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 fo confidence in them, to enter into the Kingdome of God, as Mark.
10. 24.
2. But to cloſe up this diſcourſe with a few Practic Improvements and Practic Ufesa
Uſes.
1. This Cafe as before ſtated, ſerves for the Conviction and Condemnation
of ſuch, who profeſſe Love to God, and yet Love the world more than God.
Our Apoſtle faith 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
fuch have of Gods Love to them? Alas! how poor and narrow is the love of
molt 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 molt dreadful curſe that ever was, even
an Anathema Maranatha, 1 Cor. 16.22. which was the formule of the high-
elt Excommunication among the Jews, mentioned in Enoch's propheſie, Jud.
14. and imports a binding over to the
great day of Judgement at the coming of
our Lord.And Oh! how ſoon will Chrilt meet ſuch in a way of Judgement,
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 ingra-
titude 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, con-
ferred on us by God, to wind up our hearts to the love of himſef? Is it not al-
ſo the greateit Injuſtice to give that meaſure of Affection to the creature which
is due to none but the creator?
Having ſo fair an opportunitie I cannot but enter this ſolemne 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 armes, if your hearts attend to its bewitching charmes. Alas!
why ſhould fick dreams run away with your hearts? What are all thoſe things
your hearts Luit after, but the Scum, Froth, Droſſe, and Refuſe of the Cre-
ation ? 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 Gode
2. Here
• 78
Wherein the love of the World:
Serm. 3.
med
2. Here is matter of doleful Lamentation, that in days of fo much Light,
and Profeſſion of love to God, Men ſhould ſo much abuſe themſelves, and
the world, bý over loving of it. O! that painted ſhadows, and dirty clay
ſhould run away 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 ? yean
what matter of humiliation is this, that profeſſors of Love to God, ſhould
lavilh away ſo much time, ſtudy, care and affection on this perifhing world ?
Would it not make any ſerious heart to bleed, when it conſiders, how much
the profeſſors of this age are conformable to the faſhionș, humors, and lusts
of this world? O! what an abominable thing is it, that profeſſors, ſhould
fall down and worſhip thisgreat Idol the world ? that the fons of God ſhould
commit folly with this old whore, which the fons of men have lufted after
ſo many thouſand years ? alas ! what chains and fetters are there in the worlds
blandiſhments ? what real miſeries, in all her ſeeming felicities? what do all
her allurements ſerve for, but to hide Satans baits? who are they that are
moſt in love with the world, but thoſe that leaſt know it? Alas ! how little
can this world adde to, or take from our happineſſe? what hath this world to
feed our Love, but ſmoake, and wind ?
3. Here is alſo a word of caution for profeſſors, to take heed how they
make Religion and the concerns thereof, fubfervient to worldly intereſt. O!
what a curſe and plague is this, to make the higheſt excellence fubſerve the
vileſt luſts ? and yet how commun is it? I tremble to think how far many
profeſſors will be found guilty hereof at the laſt day.
4. But that which I mo{tly deſign as the cloſe of this Diſcourſe, is ſome few
words of Exhortation and Direltiun unto Chriſtians.
(1.) To labor after an holy contempt of this dirty foul-polluting world. O!
what an effential obligation do we all lye under to contemn the Grandeur, and
ſunburnt 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 metal as
mire and clay? O! what a tranſient thing is all the glory of this periſhing
world? conſider the argument which our Apoſtle uſech in the words follow-
ing our text, 1 John 2. 17. and the world. [i. e. all the ſplendor, pompe,
beauty, pleafures and grandeur of the world]paſſėth away,nisdeye as a ſcene,
whereon men acted their parts, and then palled away, as I Cor. 7.31. alas !
were the world guilty of no other defect but this, that it paſſethaway, 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
1 Cor. 7: 31. i; e. the pageant or ſcene of worldly
g'ory?
(2.) As for you, who are rich in this world, conſider ſeriouſly the exhor-
tation of Pawl, 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
shis world, that they be not high-minded, nor truſt in uncertain riches, but in
the
X Х
world paffe away,
Serm. 3.
is inconſiſtent with the love of God.
79_
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, ma-
ny among us.
(3.) Here is a more particular word for Merchants, Tradeſmen,and all ſuch
as are much engaged in the affairs of this world, That they would take diligent
heed, that the world do not inſinuate,
and wind it felf into their hearts. O!
· I beſeech you, keep your hearts far from the wals of this peſthouſe, this
love-polluting world: keep your love in Heaven while your pefons are inga-
ged in the world. Let not your hearts ſmell of the ſmoke of this lower houſe,
but of Heaven: beware that your love do not make its neſt in this world;
but let it take wing, and reſt no where ſhort of Heaven, where its Treaſure
is. Follow not the guiſes of this ſoul-polluting world: Let this Idol world be
nothing to you; but God be all in all. Take heed that the multiplicity of world-
ly affairs choke not the ſenſe of God: remember your beſt riches conſiſt in the
poverty of your deſires. Make uſe of proſperity to prepare you for afflicti-
ons: know the deareſt things muſt be parted with when God calls for them;
and therefore keep your hearts looſe from them: bring your natural deſires
into a narrow compaffe, but let your hearts be enlarged towards God: a-
muſe not your hearts, as children, at the gliſtering outſide of things; but
fear a ſnare in every comfort : feed much on ſpiritual delights, and that will
kill carnal pleaſures.
Let your hearts be as the Mother-perle; which, they ſay, receives no wa-
ter, but what comes from Heaven: let your hearts be open towards Hea-
ven,but ſhut againſt the world:let not this great Idol enter into Gods Temple.
(4.) Laſtly, let us all be exhorted, .to be in nothing more curious, thana-
bout the right placing of our Love; that it be fixed on its right Objelt, andin
a right Manner. Let us get a ſtamp of Grace on all our love, and then it will.
become Divine. Let us love nothing greatly,but what we ſhall love for ever.
It was the faying of a ferious Janſeniſt: I would never begin to love that, which
one
day, I muſt ceaſe to Love. Let us labor after the higheſt ſtrain of love
to God; which is, to love God for himſelf, and to love our ſelves in God. Our
beſt Being lies in God, and therefore our beſt love, is to love our felves in:
God. As one extream heat burns out another; ſo let our Love to God burn;
out our love to the World
Serm. 42
an
80
Serm. 4•
Now is the time.
OR,
Inſtructions for the preſent improving the ſea-
ſon of Grace.
Serm. IV.
2 Cor. 6. 1, 2.
We then as workers together with him beſeech you alſo, that you re-
ceive not the Grace of God in vain; for he faith, I have heard
thee in a time accepted, and in the day of salvation have I fuc-
coured thee : behold now is the accepted time, behobe now is the
day of Salvation.
Sect. 1.
P
Anl's Epiſtles excel both in matter and in method. Their matter is
principally reconciliation through Chriſt, What ſubject fo ſweet, ſo
profitable? Their method is by way of Doctrine and uſe: a method
which if it be deſpiſed, Pauls writings cannot be duly valued. In the
fore-going verſe, the laſt words of it, he poſitively aſſerted the great doctrine
of Reconciliation through Chriſt and doctrinally propounded it in theſe ver-
words, Hebath made him to be fin for us who knew no fin, that we might be
made the righteouſneſs of God in him: This was his Doctrine. In theſe two ver-
ſes immediately following he applieth the doctrine, We then,as workers toge-
ther with him befeech you that ye receive not the grace of God in vain: for he
faith, I have heard thee in a time accepted, &c. In which two verſes, there
are contained theſe three parts.
1. The firſt is an exhortation that they would not receive the Grace of God
in vain; or a caution againſt their receiving it in vain.
2. Secondly, the reaſons that the Apoſtle produceth to back the exhortati-
Thoſe reaſons are two,
The firſt is the reaſon of his propounding this exhortation : that is becauſe,
he was a worker together with God.
The ſecond is the reaſon of their imbracing this exhortation, and
that is in the 2 verſe, For he faith, I have heard thee in a time accepted, and
in the day of Salvation have I ſuccoured thee, as it is in the 49. Ifa. 8.
3. Third
Serm. 4.
Now is the time,
81*
3. Thirdly, you have here the accommodation, or the application, of this
ſecond reaſon unto the preſent ſtate of the Corinthians; behold now (faith
the Apoſtle) is the accepted time, now is the day of Salvarior, chat God of
old promiſed unto Chriſt. Ye enjoy it, ye live under it; and therefore you
mult now improve it to the beſt advantage of your ſouls. Now we ſhall go
over theſe three parts, in the way of explication, that ſo we may the more
profitably handle that part which I principally deſign to inſiſt upon.
1. We ſhall explain the exhortation, or the caution that he layeth down,
which is, Not to receive the Grace of God in vain. Here we ſhall explain
two things.
1. We ſhall (hew you what is meant by thegrace of God.
2. What is meant by receiving, or not receiving the grace of God in
vain,
Firſt what is meant by the Grace of God.
You are here to underſtand by grace, the Doctrine of the Goſpel, frequent- Sect. 2.
ly and fitly in the Scripture called grace, as in Eph. 3.2. Col. 1.6. Alt, 20.
32. Tit. 2, 11. and in ſundry other Scriptures the doctrine of the Goſpel is
called grace. And it is called by that name, for theſe three reaſons.
1. Becauſe it is graciouſly and out of the free favour of God beſtowed. Why
it is beſtowed at all, 'tis from grace : why it is beſtowed upon one age or
place rather than another, tis only from Gods free gruce and favour, Rom.
16. 25, 26. It is there ſaid to be a myſtery kept ſecret ſince the world began;
but now made manifeft.And that in Ifa.65.1. I ſaid, Behold me to a nation that
was not called by my name. To theſe God was pleaſed by the goſpel to ſay,
Behold me. He was found of thoſe that fought him not : Gods argument to
beſtow the goſpel of life upon a perſon, or a family, or a place, is meerly
from his own free good will.
2. The goſpel is called grace, becauſe the ſubject matter of the gofpel is
grace.
What ever it is the goſpel promiſeth, what ever priviledge or fav-
ing benefit is contained in the goſpel, is all from grace, we are juſtified freely
by his grace, Rom. 3. 24. Forgiveneſs of ſin, it is faid to be from his rich
grace, Eph.1.7. Eternal life, it is the free gift of God. Effectual vocation,
faving converſion is meerly from grace. We are called according to his pur-
poſt, and grace; not according to our works, 2 Tim. 1. 9. To you it is given to
believe, Phil. 1. 29. God giveth repentance, 2 Tim. 2.25. he called me by
his grace, Gal. 3. 15. 1 Pet. 3:7, the Saints are heirs of grace. Chriſt
himſelf that obtained all the priviledges of the goſpel for us, was ſent as a to.
ken of free grace, free favour, through the tender mercy of God, whereby the
day ſpring from on high bath viſited us, so God loved the world, that he
gave
his only begotten Son. All Chriſts whole work was to love, and his whole
love was free. We purchaſe nothing without leaving of our money behind
us. All his ſaved ones have nothing of their own but impotency and antipathy,
nothing of their own to move God to ſave them. The Law diſcovers Gods will
and the goſpel diſcovers his good will.
3. The goſpel is called grace; becauſe, it is the inſtrument under the Spi-
rit of God, of beſtowing the benefits of free grace upon us. It is an invita.
tion to the benefits of free grace: and it is our warrant of receiving thoſe be-
M
nefits,
1
82
Serm.
Now is the time,
OL
܀
the goſpel.
ܐ
Scet. 3.
ncfits, and of applying them. The goſpel is not only a ktory to tell us what is
done, and what is obtained for believers; but it is a Teſtament to cauſe and
to thew unto us our intereſt in them by Faith. We will lay hold upon it,when
he who Ordained, the goſpel doth Accompany it. The gofd brings Sadun-
tion, Tit.2.11. Therefore the goſpel is called the Miniſtration of Righte-
onſneſ, and the Miniſtration of the ſpirit. 2 Cor. 3.8, 9. The Initru-
ment made uſe of by the Spirit of God, for enabling us to apply the
Righteouſneſſe of Chriſt, and all the benefits of Free Grace contained
in it. And ſo I bave opened, the firſt thing in the Exhortation, and
ſhewen what we are to underſtand by the grace of God, even the Doctrine of
2. The ſecond particular in the Exhortation to be opened is. The receiving
thereof in vain.
How is the Doctrine of the Goſpel faid to be received in vain? In the
Greek it is [eis nevòv.] The word ſignifies to receive it emptily, unfruit-
fully, unprofitably; and indeed ſo it is too often received, It is true the Go-
ſpel is to be received, and it cannot fave us unlefſe it be received; and there-
fore you read ſeveral times in the Scripture of receiving it, Mat.13:23. The
receiving of the ſeed into good ground. At.22.41. They received the word
of God gladly : And in Act, 11.1. The Gentiles received the word: And in
At. 17.11. They received the word with all chearfulnesſe. So in iThef.1.6.
They received the word in much affliltion. Lists this
But as the Goſpel mult be received, ſo it may be received unprofitably, il-
effectually and in vain. And for the opening of this the Goſpel may be ſaid to
be received in vain in two reſpects,
I. In regard of the munner of receiving.
II. In regard of the Event, or the Iſſue of receiving it.
Firſt, it is received in vain in regard of the manner of receiving it.
And That is. When we receive the Goſpel; but not with an Empty hand.
When the grace of the Goſpel is not ſo received, as to be empty of the
opinion of our own works and righteouſneſſe. The Richare ſent Empty a-
way.
2. It is received in vain when it is not received with the higheſt Eſtimation
and Valuation; When it is not looked upon to be worthy of all acceptation
(as the Apoſtle expreſſeth it; ) When it is not received as a Pearly as a Jewel
of greateſt price.
3. When it is not received with the greateſt ardency of deſire; with hun-
gring and thirſting after the benefits contained in it.
All the inclinations
of our ſouls towards all Earthly objects, we owe to the benefits of the
gofpel.
4. When we do not receive it with a particular fiducial application of Jeſus
Chriſt, upon the warrant of the infallible goſpel; but only by a general allent.
When we receive it into our Heads by Light; but do not neceive it into our
Hearts by Faith. When we do not believe with the Heart; but only aſſent
with the head. When we receive it only into ourr Ears, and into our lips,
and into our Profeffions; but do not receive it as the good feed, which is to be
laid up in the furrows and the ſail of the foul. Thys she goſpel is received in
vain in regard of the manner of receiving it.
Secondly
Serm. 4.
Now is the time
Secondły, It is received in vain in regard of the we, the event of recei-
ving it, and that ſeveral waies.
1. When it is nột received fo as to purifie the heart; as to kill corruption":
when this grace of God-doth not teach us effectually to deny ungodlineſs and
worldly Lusts: when men will have an Angelical gofpel, but will live Diaboli-
callives : when they are not thrown into the mould of the goſpel,and have not
Hearts and practices futable to it.
2. When it doth not quicken us to new obedience, when there is a receiv-
ing without returning; without any activity for God in holy walking, where
there is no Delight in the Law of God, when his commandments are grievous,
when the Law doth only compel, but the Spirit of the goſpel doth not Encline
our wills to the obediencc of the goſpel, when by the receiving of the goſpel,
we are not made a willing people, to give up our ſelves to God in the waies of
duty.
3. When we fo receive grace, as that it doth not Suſtain us in our troubles,
nor bear us up in our ſufferings, when it is not a word of patience, as it is cal-
led, Rev. 3.10. Thou haft kept the word of my patience. The goſpel duly re-
ceivedis as to the Iſſue of its reception, maketh us patient to bear what ever is
diſpleaſing and ungrateful unto ſenſe. When we ſee that the Juſtice of Godis
ſatisfied, we can eaſily bear the injuſtice of men. When we ſee that Gods
wrath is appealed towards us, we ſhall look upon the wrath of man, yea all
outward troubles, to be cold and feeble.
# When we fo receive grace as not to impart it, and communicate it unto
others.If we be living we ſhall be lively Chriſtians, If we have the life of grace
in us, we ſhall warm others. If we do no good, it is a ſign we have got no
good. If there be a Spiritual Life beſtowed upon us by the goſpel, there is
alwajes a Seminal virtue, an inclination to diſſeminate and to ſcatter grace a-
5. And laſtly, grace is received in vain as to the Iffue of our receiving of it,
when it is ſo received, as that thereby we do not obtain ſalvation. It is the
goſpel of Salvation; but a meer viſible owning of the goſpel ſaveth none. The
receiving of it into your houſes, into your heads, into your mouths, brings
not any to Heaven. Chriſt will profeffe to thoſe that are empty profeſſours,
and only have externally, and as to the outward priviledges of grace received
the goſpel, I never knew youy depart from me, Mat.7.23. We are not only
to receive the priviledges of grace; but grace by the priviledge.
. Thus I have thewen
what is meant by the grace of God, and
what hy the re-
ceiving 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 Ex- Sect. 4.
hortation : and they are thefe two,
1. The First is the reaſon of the Apofles giving this Exhortation, or caution
againit the receiving of the grace of God in vain : namely, becauſe we are
(faühine) workers together. We read it workers together with hima : but in
the greek 'tis only workers together, not with bim. And there are ſeve-
ral expoſitions given of this expreffion [ workers together. ] Calvin
thinks
among others.
M 2
84
Serm. 4
Now is the time.
thinks that this [ working together ] doth intend the working together with
the doĉtrine 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'ex-
'horting, or by urging thoſe Doctrines with Exhortations to make them effectu-
all, and therefore, faith he, Non fatis eſt docere niſi urgeas : It is not enough
Doctrinally to inform people what is the Truth; but we muſt Urge it upon
thein with motives, iuducements, and perſwafions that may make the
Doctrine embraced. And the Syriack ſeems to favour this Expoſition, which
renders the word ovegysvites [ working together ] promoventes hoc negotium;
as if the work of Doctrinal information were to be promoted by arguments
and incitements to the embracing 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 faid, All we Miniſters, working together to further our Maſters work in
the converſion and Salvation of your Souls, beſeech you &c. Chryſoſtome re-
fers this working together to the mutual endeavours of Miniſters and People,
as if Paul had faid, 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 En-
gliſh interpreters by putting in theſe words [ with him. ] underſtand the A-
poſtle 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
expofition, if we take it with theſe twò cautions,
1. Firſt, Miniſters in this working with God, muſt be looked npon fo to uſe
their abilities, as not implanted in thern by nature; but beſtowed on them by
grace, that fo they may be made apt and fit inſtruments by the grace of God
to work. Therefore the Apoſtle faith 2 Cor. 3.6. Who alſo hath made us a-
ble Miniſters of the New Teſtament. And ſo in 1 Cor. 15.10. By the grace
of God (faith he) I am what I am, and I labonred more abundantly than they
all; yet not l; but the grace of God, which was in me. His power and abi-
lity to work, he attributes meerly to the grace of God, And all our ſufficien-
cy 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 offpiritual 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 Bezg 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 work-
ing 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 inter-
nal working of grace in the Soul, and the Eternal beſtowing of glory upon us
in
Serm. 4.
85
Now is the time.
RE
in which, God would freely accept of finners and bring them to Salvation; and
in the life to come. There's the firſt reaſon opened; that is, the reaſon why
the Apoſtle doth here give them his exhortation, namely, We are workers to
gether with God.
The ſecond is, the reaſon why the Apoſtle, doth put them upon this great Sect. s.
duty,of not recieving the grace of Godin vain,And that is taken from that text
in iſa.49.8. where there is this promiſe made unto Chriſt, I have beard 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 Me-
diator ; 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
falvation; 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 Gods free favour, in
which he will fo 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 diſpenced to the church; therefore they ſhould labour to
have their ſhare in it, and not receive the goſpel of grace vainly and unprofita-
bly, 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 ſa-
ving grace beſtowed upon them. And this ſhall ſerve for opening the ſecond
part of this text; namely the reaſon of the Apoſtles laying down this exhorta-
tion, both in regard of himſelf, becauſe he was a worker with God, and in re-
gard 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, faving effe-
ctual grace; not grace in vain, but grace bringing forth falvation ſhould be af-
forded, 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 Apoſtles Sect. 6.
accommodation, or his application of the foregoing reaſon, taken out of iſa.
49.8. unto the preſent ſtate and time of the Corinthians, by giving them
this quickning counſel; that ſince the preſent ſeaſon of grace which they enjoy-
ed 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 ſumme of the Apoſtles application is this ; ſince God hath
in the foregoing Weaſon aſſigned a certain time and day for the exhibition and
the beſtowment of his grace, it followeth, that all times and all daies are not
fitted for that purpoſe, but only the time and the day foretold by the Prophet,
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 loffe of Divine acceptation, and their
own eternall Salvation.
All
86
Now is the time.
Serm. 4.
A
the time, the day. The ſecond argument is taken from the advantageouſ-
All that I have further to do is to handle this third patt, which is the Apo-
ftles accomodation, or application of the former reaſon, taken out of the Proi
phet Iſaiah, unto the preſent ſtate of the Corinthians, by giving them this
quickning counſel; namely, to improve this préſent ſeaſon of grace, which
the Prophet foretold of old fhould be beſtowed upon the Church in the daies
of the goſpel, Behold now is the accepted time. Behold now is the day of Sal
vation. 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 rote there-
of, Now, now.
2. A double argument to convince us of the fitneſs and neceſſity of this du-
ty, Nowfor the preſent, to improve the ſeaſon of G race. The firſt argu-
ment is taken from the fitneſs of the ſeaſon for working in it, and ſo 'tis called
neſs of the preſent ſeaſon to the worker,and fo 'tis 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 ſtrengtb of both theſe arguments to engage us to
improve the preſent ſeaſon of grace.
1. I ſhall explain the ſenſe of thefe firſt two arguments in their order : and
firſt the ſenſe of the firſt argument,taken from the fitneſs of the Seaſon for
working as 'tis called the time and the day. And herein firſt, I ſhall explain
the word time, fecondly, the word Day.
1. By [Time] is not here meant the flux, fucceffion, 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
'tis naięès which ſignifies ſeaſon or opportunity, a time accomodated and fit-
ted 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 feaſonableneffe, or tempeftivity of time, is
therefore not unfitly called by fome,the grace of time, the flower of time, and
that to time which the flower is to the ffalk, (xoleds av. Jos xečvo, ) which
cream is to the milk, which luſtre is to the mettal. In civill undertakings, as
trading, plowing and fowing, opportunity is (as one faith the grace of time;
but in fpiritual undertakings,
Opportunity is the time of grate, the time fitted
and fuited by God for the benefitting of our fouls by the means of grace. It
is as the Angells ftirring in the water, into which he that ftepped firſt was
healed. It is as the day of a Prince his audience for the anſwering of petitions,
It is as the opening of heaver gates unto them that Alive for entrance. It is
as the ſpirial market-day for the procuring of ſaving provifions for our fouls,
upon which we are to live forever.
Sect. 8.
2. Secondly, The feaſon of grace is called a Day. For the opening of
this, the word [Day] in Scripture is ſometimes taken-forthe Natural Day,
Sect. 7.
.
con-
Serm, 4.
New is the time.
87
conlifting of 24 hours, including alſo the night, and ſo it is paken in Chriſts
Directory for prayer, which we commonly call the Lords 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 pracum hinc promi præcipit :)
wherein when we pray for our daily bread day by duy, doubtleſſe 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, conliſting of 24 hours. Sometimes the word day is taken for an Ar-
tificial day, diſtinguiſhed from the night, Gen.41. 40. In the day the drought,
and in the night the froft conſumed me. Sometimes the word day is taken inn-
properly and figuratively in the Scriptures;and fo fometimes, 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 doe 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 inani-
feited unto thee by me. So here by day, I underſtand the fit ſeaſon of pro-
curing falvation, by improving the means for obtaining thereof. This briefly
for the opening of the firſt argument, which is the fitneſs of the preſent ſea-
ſon of grace for our working : it is called the time, the day.
2. Secondly, To open the ſecond argument, and that is the advantageous. Sect. o
neſs of the preſent ſeaſon to the worker, and it is called the accepted time firſt,
and fe condly 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 Grego Deutos in this its compoſition imports a well-pleaſing. Yea,
u very much accepted time. The Hebrew word Ratfor, froin whence it is ta-
ken ſignifies the time of free grace, free favour, or free good will, it is ta-
ken out of Iſa. 49. 8. and the ſeventy interpreters they render it in Pfal.69.
13. xocess soniasa time of free favour, free good will, and Symma-
chus renders it xaiços o Magris, a time of reconciliation, that is, a time
wherein God will graciouſly accept ſinners out of free grace to be reconciled
unto them.Forwhen time is ſaid here to be accepted and an accepted time,'tis 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
Thew himſelf benevolentem hominibus (as Grotius exprefleth 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 ftrictly and narrowly as to iinport only eternal Salvation in heaven; as it is
taken, Rom. 13. 11. Now is your ſalvation neerer 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, At, 28. 28. Sal-
vation 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,
88
Serm. 4
Now is the time.
13
Sect. Il.
it, and the beginning of it in this life; fitneſſe for ſalvation here, and the ful-
neffe offalvation hereafter; in which fence the goſpel is called the Goſpel of
Salvation, in Eph. 1.13. and the word of Salvation, in At. 13.29. and the
Long-ſuffering of Godis to be accounted Salvation, in 2 Pet. By Salvation
in theſe places being meant a fitneſſe 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 beſtowes an entrance into Salvation here,
asd a full perfection of it hereafter. And ſo I have opened the fence of theſe two
arguments, whereby the Apoſtle urgeth us tothe preſent improvement of the
ſeaſon of grace, both as this is a ſeaſon of fitneſs for working, and ſo called a
Time, a Day, And as 'tis 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 Sence 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 Firit 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
(faith the Apoſtle) 1. The Time, 2. The Day.
1. It is the time. I ſhewed you, in the explaining of the ſenſe of the firſt ar-
gument, 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 conſiderati-
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 needfull therefore now, inſtantly, to
lay hold upon it. Opportunity is hardly embraced. The learned Phariſees
could not diſcern their opportunity, by diſcerning the fignes of Chriſts com-
ing, as you have it in Mat. 16. and the beginning. Nor could the Jewes
know their opportunity; it was hidden from their eyes, Luk. 19.42. Who
is as the wiſe man ? (faith Solomon in the Eccl.8.) that is, how rarely is the
wiſe man to be found? Where is he to be found ? But why fo? The wife
man (faith he) diſcerneth time and judgement, that is, He is able to judge
when things are to be done;and therefore 'tis rare to find ſuch a wiſe man. Em-
bracing of opportunity is a wiſdome that God alone muſt teach us, by confi-
dering the ſhortneſſe 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 beltow grace upon us; becauſe he would have us alwaies watchful, and
dependent upon him, humble and ſerious in regarding every ſeaſon. It is ea-
Sie to know ſeaſons, for civill affairs, eafiy to know the ſeaſon of a trade, to
ons.
fow,
Serm. 4.
Now is the time.
68
fow, to reap, to buy, to fell; But in thoſe affairs that concern our Souls, it
is hard to find out when they are to be performed. Opportunity is ſo very
ſhort and fudden, and men are ſo blinded with avocations, pleafures, preju-
dices and vain hopes, that ſometimes theſe make the ſeaſon of regarding their
ſouls appear too ſoon; ſometimes they are ſo blinded with fear and diſcourage-
ments, by dangers and difficulties, and feeming 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 buſi-
neſſe, but eſpecially ſaving buſineſſe, 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 ſip.
2. Secondly, Opportunity muſt be preſently embraced and improved; be-
cauſe the improving of it, is a man's greateſt wiſdome. They are called wiſe,
who fo conſider their latter end, as that they perſue the preſent ſeaſon of duty
Dent. 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
ofit. Therefore in Eccl. 10. 2. The wiſe mans beart is ſaid to be in his right
hand, that is, the wiſdome of his heart teacheth him to diſpatch his affairs ju-
diciouſly and dexterouſly both for manner and ſeaſon. The want of this wif-
dome in diſcerning the ſeaſon, maketh a man like unto a bea't, Pful.
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 countreys, Fer. 8.7.8. They know their
appointed ſeaſon; but my people know not the judgment of the Lord; not dif-
cern the courſe, or manner of Gods dealings, ſo as to embrace duty and avoid
danger. It is called a fools property to want a beart, when he hath a price,
that is, an opportunity put into his hand to get wiſdom, Prov. 17. 16. And
therefore the s 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 fan be never fo prudent for the world, if he knoweth not the ſeaſon of
grace, he is a meer Scripture-fool, and will appear fo to himſelf and others
too, to all eternity. And when he comes to die he ſhall be compelled to
fay, 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; be
cauſe it facilitates and maketh eaſie 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 Oares 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 anothers
help is eaſily done;when both parties joine in the doing of it. Two men lifting at
a burthen, make the lifting more eaſie. The lefſe of opportunity in our tran-
factions, alwaies the more of difficulty. The top of time is flower; but the
deeper you go, the further you depart from opportunity, there is the more
of bran, the more of dregs. 'Twas obſerved by Senecca in this very cafe
N
Noh
.:
1
go
Serm. 4.
Now is the time.
}
table unto us,
you muſt
Non tantum minimum in imo, fed poffimum. There is not only the Leaff, but
the Worji 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 beautifull
. '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 pleafanteſt 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 Seafon,
their liquor looſeth it's gratefulneffe and delightfulneſſe. Efau'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 up-
on the wheel, it cometh readily and acceptably unto the ear. To feek after
God and the good of our ſouls in the Seaſon of grace, oh how lovely is it!
When Seaſon is gone,our endeavors are unpleaſant to God as well as unprofi..
$: Opportunity muſt be preſently improved; becauſe we are deeply ac-
countable for every opportunity : Not only for the actions we do, are we
countable, but for the time which we 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 ſea-
fons the young man muſt be brought to judgment, Eccl. 11: 9. If
give an account for every
idle world, ſurely for every idle Sermon, for every
idle Sabbath, for every idle ordinance, Imcan under which you have been i-
dle. If for every idle word you ſpeak, much more for every unprofitable Ser-
mon you make the Miniſter preach.
6. Opportunity, muſt be preſently improved, for the neglecting of oppor-
tunity de troys the moft. All our Salvation đependeth upon Christ, as to the
meriting of it; but it dependeth opon opportunity as to the obtaining of it. The
neglecting of opportunity is the greatelt deſtroyer in the world. It is not fo
much the being bad as the delaying to be good that undoeth the moſt. It was
not riotouſneſs, but ſleepineſ that excluded the fooliſh virgins. The miſery
of man is therefore great upon the earth; becauſe he doth not underftand judi-
ciouſly his time required to every purpofe. Eccl.8.6. It is not flat denyal, but
fooliſh delayings that ruire Chriſtians, All that the Devill pretends to deſire is
your now, your preſent opportunity; he will offer God thy to morrow. He
feemeth to be mannerly and modeſt in bringing men to damnation, Da mihi
quod nunc, et Deo futurum: Let me have but the preſent time, and give God
all the future. We miſſe of heaven by ſaying to God (as Felix did to Paul)
Gothy 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 likelieſt 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 embra-
ed by all in Loweſt concernments, for the body. The Husbandman, the Mer-
chant, the Lawyer, the Seaman, they all mind their opportunity, their fea-
fon.
Serm. 4.
Nopa is the time.
91.
fon. Yea for the very cutting of trees, we obſerve our times. Yea the fittelt
ſeaſons are imbraced for finful undertakings : the theif obferveth the remo.
val of the watch, the ſleepineſs of the iphabitant: the harlat like the Owl fly.
eth abroad in the twilight : yea the Devil makes uſe of the ſhortneffe 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 Authour concerning a devout man, who after the fun was fome hours
up, went to the chamber door of an old Bifhop, and the Biſhop being aſleep
in his bed, the good man knocked at his door, uling theſe words, the Spar-
rows are awaked and a chirpig, andis it fit far Biſhops to ſleeping and may
not I rather ſay, the men of the world, perfons of all employments, and
trades, yea the fons of violence, they imbrace their ſeaſon, they are up be,
times; and ſhall the people of God, ſhall profeffors then be aſleep, when theſe
are awake and active?
2. The ſeaſon of grace is called a day: and as 'tis here fo called, it eminent. Sect. 12.
ly engageth ụs 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 Jonab
pro ecied to the Ninevites that within forty years, Nineveh lhould be de-
Itroyed; if the Ninevite: had not derided him, yet 'tis very probable, they
would hive delayed their repentance : but when he told them yet 40 daies, &
Nineveh ſhall be deſtroyed, this ſtartled and quickned them unto a preſent re-
pentance. Our ſeaſon is here expreſſed by the term of a day, ane duy. Yea,
our day is but a fhort one. We have indeed a ſummers day for cleerneſs;
but it is a winters day for ſhortneſs. While it is called to day: faith the Apo-
ftle, 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 (poor pro-
digal!) ſpendeth above his eſtate. Time in the whole compaſſe of it, is but
fhort, 1 Cor.7.29. The time of particular perſons is ſhorter, and the time of
feaſon and preſent opportunity is the ſhorteſt of all. Our precious ſeaſon, our
day it is but like the few ſands in the little middle hole of the hour-glaſſe. The
fand in the upper glaſfe is uncertain whether ever to run one fand more, or no,
that's the time to come. That in the lower glaffe is as the time ſpent and paſt:
but the few ſands in the narrow middle hole, are as the preſent ſeaſon and on-
ly ours. Non tam liberale nobis dedit tempus Natura,ut aliquid ex eo liceat
perdere, faith Seneca : Nature bath not dealt ſo liberally with us, as that it
doth allow us to miſpend any of the little time, it hath given us. We are pro-
digal of time, though covetous of a penny. We are more profuſe of our
time, ckjus unius honefta eft avaritia, of which alone there is an honeſt covete-
oufreſſe. You may have inany peices of gold together in your hand but
you can have but one day of grace at once, 'tis but one day.
2. It is a day; and therefore that which cannot be recalled when it is ſpent
and
N 2
9.2
Now is the time.
Serm. 4
and done. The foſſe of a day is an irrecoverable lofle. Who can reſtore
the loſſe of a day? nec curſum ſupprimit, nec revocat, tempus : Time doth nei-
ther ſuppreſſe it's courſe, nor recall it; neither doth it ſlack it, nor revoke
it. As time stops not, ſo time returns not. If thy houſe be burnt or thy goods
ftoln, or thy lands forfeited, friends can make a ſupply of thoſe loſſes: but if
all thy friends, may creatures in heaven and in earth, ſhould conſpire to make
thee happy they cannot with all their combined induſtry and united forces,
reltore tu thee one of thoſe good hours in the day of grace that thou haft fool-
iſhly miſpent. Efau loſt his day and he could not recall it wich tears. The
knocking of the fooliſh virgins could not break open the ſhut door of heaven.
When thy ſun is ſet and thy day compleatly ended, thy ſun will never riſe
more, I have heard of one that wantonly threw a jewel into the Sea; and
they ſay the jewel was brought to him in the belly of a fith that was ſerved
up
to his table. I know not how true this is; but who, or what ſhall ever bring
back to thee the jewel of thy loit day? none ſhall ever bring back this jewel
to thy table, if thou wilt throw it awap by wantonneſs and negligence. God
will not turn thy glaſſe when it is once out. What the fall was to Angels, that
is death to man.
3. It is a day; and this ſhould put us upon the preſent improving of it;
for it is a sleer day, a lightſome day. The ſun of righteouſneſs is riſen. The
day ſpring from or high bath viſited our horizon which the light of the Gof-
pel. Now a lightſome, a ſun ſhiny day, is to be regarded, improved, for
the preſent ? 'tis a dark day indeed compared with beaven; but it is light
conpared with the ſhaddows of Judaifmor the fogs of Popery. V Vork,work;
work a pace, you that have the ſun ſhine of the goſpel." I wiſh I could not
ſay, I ſee a cloud far bigger than a mans hand, and I bear a noile of much
Now you have fun-fhine: cock your hay; ſhock your corn a pace;
wanton not away your ſummer, keaſt you beg in winter. God by giving of
you fo fair a day, ſheweth ni that your Sun will alwaies ſhine : but that
Row thou ſhouldſt work. Slumber not away a ſun ſhiny day, in harveſt. The
day,and ſuch a day is ſurely intended for working. Man goeth forth to his
work till the evening : the night is for ſleep; but the day, eſpecially a fun-
fhiny day, a clear day, for working,
4. It is a day: and therefore puts us upon the preſent improving of it; be-
cauſe, it is a waſting day, a day that paſſeth and runneth a pace. VVe uſually
fay the day is far spent. The day goeth, whether you ſit still or no : the
fun runs, yea, like a gyant, like a ſtrong man, though thou creepeſt like a
cripple. Though the paſſenger ſleeps in the ſhip, the ſhip carrieth him
apace
towards his haven: thou art idle, but time hurrieth thee to the grave. Time is
winged: thy hour glaffe needs no jogging: there is no ſtopping the ſtream
of time. It was a notable ſpeech of one once to a perſon that was in a fit of
anger ; Sir ( faith he) Domine, fol ad occafum: the ſun is going down : this is
my caution to every lazy Chriſtian, if the ſun muſt not go down upon your
wrath, ſurely it muſt much leſſe go down upon your loitering. If the fun in
the heavens muſt not go down upon your Wrath, the ſun of your life ſhould
not be ſuffered to go down upon your Lazinefs. Cum celeritate temporis,
utendi velocitate certandum eft, faith Seneca: Our ſwiftneſs in work, muli con
tend
rain.
Serm. 4.
Now is the time.
93
AN
tend with the ſwiftneſs of the time in which we work, Thou doft not ſee thy
time going; but ſhortly thou wilt ſet it gone:like the inſenſible moving hand of
a dial, which, though thou doſt not ſee it moving, yet thou ſeeſt it hath
moved.
5. It is a day: and therefore puts us upon the preſent improving of it;
For it is poſſible yet, that in thisthy day, thy work may be done, before fun
fet, if thou beeſt ſpeedy. Deſpair not; for then induſtry will be frozen.
The bridge of mercy is not yet drawn: there is yet a poſſibility for thee to
get over to a bleſſed eternity:'tis bad to fay It is too foon though moſt have ſaid
fo too often; but is worſe to fay It is too late. I confeſſe thy morning was thy
golden hour, and had been far the fitteſt for thy imployment; but the evening
time is better than no time. I dare not write deſpair upon any mans
forehead. If God will help us, much work may be done in a little time; but
yet God muſt ſtep in with a miracle almoſt, if thou ſhouldlt run back the
miſpent age of 40 or 50 years in an hour or two; farely, you muſt Ay rather
than run,
6. It is a day,and for ought you know, It may be your laſt day: and there-
fore improve that preſent day. You have no aſſurance of another : from the
upper glaſfe of the hour-glaſſe, thou canſt not be aſſured of one fand more.
Often ſay thou, therefore, to the day wherein thou liveſt, art thou my laft, or
may I look for another?though thou art young, it may prove thy laſt day.Death
takech us not by Seniority. The new pitcher may be as eaſily broken as the
old. And (which is a more ſevere conſideration) the Spirit of God poſſibly.
may never knock at the door of thy heart again, never Itrive in thee, never
ſtrive with thee. Death may knock next and remember he will eaſily break
into thy body, though thy Miniſter could not get into thy ſoul. Death never
cometh without a warrant ; yet it often comes without a warning. We do
not live by patent, but we live at pleaſure. How knowelt thou that the can
dle of the Miniſtry ſhall ſhine one Sabbath longer. The meſſage hall alwaies
live, but the mesſenger is alwaies dying. The clods-of the earth may foon
ftop that mouth that fo frequently and unfruitfully hath given thee the word of
life. He, the light now of his place and of his people, may be blown out by
violence as well as burnt out by death. Thou canſt not ſay, but God may
foon make that ear of thine de af, that now thou ſtoppeſt: God may ſoon blind
thoſe eyes, which now thou ſhuttelt. It is a peradventure whether God will
ever give repentance or no.
God hath made many promiſes to repentance;
but he hath made none of repentance. If to day thou failt thou wilt not, to
morrow thou mailt ſay thou canſt not pray. It is juſt with God, that he who
while he liveth forgets God, when he dies fhould forget himſelf. I have heard.
of a prophane miſcreant that being put upon ſpeedy repentance and turning to
God, ſcoffingly anſwered; if I do but fay three words when I come todye,
(Miſerere mei Domine :- Lord have mercy upon me,)I am ſure to be happy.
This miſerable wretch fhortly after; falling from his horſe, and receiving
thereby a deadly wound, had indeed time to ſpeak three words (as the relati-
on informed me,) but thoſe three words were theſe, Diabolus capiat omnia,
Let the Devil take all. Thou doſt not know what thy lat words ſhall be :
the very motions of thy tongue & of thy heart are all in ik hands of that Gods
whoſe grace thou haſt deſpiſed
zir
94
Now is the time,
Serm. 4
Sect. 13
7. It is a day : That requireth preſent improvement; becauſe it is follow.
ed with a night, a night that is dark as pitch. The night cometh wherein no
man can work(So faith our Lord Job.9.4.) There is neither work nor in-
vention in the grave. In the dark thou mayſt ſee to bewail thy not working
in the light; but in the dark there is no working. Sorrow then will not help
thee, couldſt thou make hell to ſwim with thy teares. Thy tears are only of
worth in time. Put not off your working, till the time wherein you muſt
leave work. It is perfect madneſs, not to think of beginning to work till the
time of working is at an end. Nemo finitis nundinis exercet mercaturam,
What man after the fair, will go then to buy and fell? There is no negotiation,
but in the time of the fair, the feafon of grace. The ſpiritual manna of grace
is only to be gathered in the ſix daies of thy life. The time after this, is a time
of reſt, wherein there is no more work to be done to procure Salvation. If
this be the day of thy death, to morrow cannot be the day of thy repentance.
It is miſerable to have that to do for lack of time, which is to do for loſe of time.
Thus I have ſhewn you, how we are put upon prefent improving the ſeaſon
of Grace, As 'tis here termed a day or in reſpect of the nature of the Sea-
fon.
2. Secondly. In regard of the workers in this day, we are urged from hence
to a preſent improving of the ſeaſon of grace.
1. How little have we wrought in this day of grace? What a pittiful account
(and yet an account muſt be given) of this Day,
can we give unto God of thou-
lands of Sabbaths, and repetitions of ordinances, and opportunities of life, that
we have enjoyed? You have been perhaps long in the world and under the
means of grace; but can you ſay, you have lived long ; 'Tis one thing for pal-
ſengers in a ſhip to be a great while toſt in the ſea, and another thing for tiem
ſail
a great way. You have been long in the world toſſed up and down with
many temptations, and impetuous corruptions, and violent affections; but
which of you have failed much, or gone forward in your courſe to heaven with
any conſiderable progreffe ? Little is to be ſeen in the copies of your lives, be-
fides hlots and empty fpaces. Much paper hath been ſpent with wide lines.
Had you'not need now towards the end of the ſide, to write the cloſer, to re-
deem the time, as the Apoſtle expreſſeth it in Eph. 5. 16. We ſhould redeem
our time out of the hands of thoſe that have taken it captive; out of the
clutches of thoſe vain employments, that have ſo often taken it captive. Now
in all redemptions there is the laying down a price for the party that is redeem-
ed, : But what is that price you are lay down for your time when it is to be re-
deem :d! I will tell you, id quod poerdis pretiumeft, (faith Auguſtin.) That
which you looſe in your worldly employments, in your idle recreations, in
your vain viſits, in your exorbitant eatings and drinkings : that time that you
take from theſe, to give to God and your ſouls, that is the price that you lay
down for tke redeeming of ſeaſons for your ſouls. It is miſerable for our work
to be undone fur want of time when we are dying, when it is undone for the loß
of time while we are living.
2. How great is the woe of thoſe, whoſe Day is done, and yet their work is
not done, tut ſtill to doe? You have ſeen their end upon Earth; but you
have not heard their cries, and their ſelf-bewailings-in hell. How many have
been
Serm. 4
Nom is the time.
95
a
God.
been cut off before your eyes, who ceaſed to be, before they began to live !
Improve examples leaſt you become examples. Your Schooling is cheap,
when it is at the coſt of another. Let the laſhes of Divine ſeverity that have
fallen upon others,quicken thee in thy ſpiritual pace & travelling towards hea-
ven. Why ſhould God ſtay for you rather than for them? Thou canſt not
miſpend thy time at fo cheap a rate as they did, by whom God hath warned
thee. Hell is not ſo full of Souls, as it is of delayed purpoſes. What would
not loſt ſouls give for a crumb of that time of which now in this world they
make Orts? If the foreſight of their tears for neglecting the Day of grace
fetched tears from Chrift, Luk. 19.41.42. How great Thall the feeling be
of the Eternal effects of their inexcufable folly ? How Exuberant, but unfruita
ful ſhall be the floud of their own tears for their former flothfulneſſe, ne-
ver enough to be bewailed, becauſe never at all to be repaired ? Surely
ſmall Loffe could not draw tears from ſo great a Perfon, as the Son of
3. Many by beginning betimes, in the morning of their day, have done
more work than thou a delayer canſt now accompliſh. They ſhould provoke
thee to a holy jealouſie. They ſetting forth for heaven in the morning, have .
travelled further in that morning than thuu haſt
done in that long Summers day
wherein thou haſt been flothfall. What a ſhame is it that fome ſhould be
green-headed Saints and thou a gray headed Sinner. Julius Cæfar (as Sue..
tonius reports) reading that Alexander had conquered the world in his youth-
ful age, prófeſt his ſhame, that he who was ſo much older than Alexander
ſhould come ſo far behind him in obtaining victorious glory : This fired Cæfar
with noble Emulation to exceed himn. Envy is ever bad ; but Emulati..
on may be holy. Envy is a trouble for anothers Eminency, but Emu«,
lation is a troubling of our felves for not arriving to anothers commendable ex-.-
cellency:
4. In this thy Day of working, and in thy working, thou art but a flow work-
Thou hast a great journey, and art a ſlow, fluggiſh paſſenger. Thou :
haft a load of Corruption that preffèth thee down. Thou Saileſt againſt the.-
tide of corrupt nature. Thou haſt an encumbring body of death that will hin-
der thee from doing even what thou art a doing; a long garment that hindreth x
and hampereth thre, when thou endeavoureſt to be ſpeedyeſt in thy courſe for :
heaven. The fleſh lufteth againſt the Spirit, ſo that thou canſt not do the thing
that thou wouldi. There are many Thieves in thy Candle of time which dai
ty waſt it; Sleeping, Eating, Drinking, Viſiting, being viſited, and a great
many other worldly avocations, imployments, injoyments, that muſt be re-
garded together with thy Soul : Theſe are as ſo many places, at which we
muſt call in, as we are in our journey; and the diſpatching of every errand:
in every one of theſe places, will take us up much time. Hard it is for our
hearts to be preſerved from too deep an ingagement in them; the world more
frequently bewitching from God, than admoniſhing us of God; too often prova.
ing as birdlime to the wings of our affectious, to hinder their fight heavena.
ward. And inany alſo are the retarding diſcouragements that all the people of
God muſt meet with all in their courſe to Heaven, As they have the tide of
nature againt them, fo they have the wind of oppoſition from men and devils
against
er.
95
Now is the time.
Serm. 4.
none.
againſt them. Earlineſs and eagerneſs in the waies of God are the two things
principally oppoſed by the god, and men of this world. Tis the galloping paf-
lenger at whom the dogs of the town moſt bark, and whom they
moſt purſue.
All that travail heavenward, have the wind in their faces, though the happi-
neſs of their journeys end,infinitely more than countervails for the
greateſt hoth
induſtry and oppoſition.
5. The longer thou delayeſt thy working in this day, the harder it will be
for thee to begin. Sin is as deceitful to detaine, as 'tis to draw. Every mo-
ment thou delayeſt to leave it, it tyeth a knot on the cord wherewith it hold-
eth thee, making thereby thy freedom from it the more difficult. Lut and
delay know no meaſure : and delay knows no meaſure becauſe luſt knows
The further you go on, the harder it is, and the more unwilling will
you be to go back. The deeper the engagement, the more difficult is the re-
trcat. By delay ſin is the more ſtrengthened, the Devil the more embolden-
ed, and God the more provoked. That which in thee to day is Regardleſneſs,
to morrow may be Unwillingne's, and the next day Obſtinateneffe. Dum
confuetudini non reſiſtitur fit neceffitas : Cuſtom in ſin will at length turn into
Aeceſſity of finning. Venenata non patiuntur inducias : Antidotes againſt poi-
ſons muſt not be delay'd. The Longer a bad tenant forbears payment of his
Rent, the harder it will be for him to get it up. A nail driven into wood is
with more difficulty drawn out, when it is driven up to the head, than when
with a few blows it is weakly faltned. The longer the wood lyeth ſoaking in
the water, with the greater difficulty doth it burn The longer Satans pof-
feffion hath been, the more difficult will his ejection be. Every delay makes
thy return to God, look more like to an impoſſibility. Goliath muſt be ſmit-
ten in the forehead, and Satan oppoſed betimes. Old age is ætas indiſcipli-
nabilis, an indiſciplinable age. Childhood is the age of Learning ! Old
Age is the time, wherein men deſire more to teach than be taught.
6. As to thy working in this day; the ſooner thou beginneſt and the faſter
thou workeſt in this day of Grace, the ſweeter will thy peep be in the evening
when thy day is conſummate. After thou vieweſt thy early, and thy earnelt
working for God, in the end of thy life, thou wilt have a Sabbath in thy
thoughts. None ever repented them, either of early beginnings, or con-
ftant proceedings in the wayes of holineſs. It was an humbling to Paul that
Chrilt appeared lait of all to him 1 Cor. 15. and that Andronicus and Junius
were in Chriſt before him; that they were his Seniours in the faith, Rom.16.7
How ſweet is it in age to feed upon the comforts of a well ſpent youth and man-
hood ! Never put that off to the laſt, that cannot be done too ſoon. Early be-
ginnings in godlineſs make an eafie death-bed : And acquaintance with God
betimes, makes thee the more confident to go to him. God will never for-
get the in the end, who remembreft him in the beginning of thy life. Should
you åt length look heavenward, yet how will it grieve you that you did not
make a more early beginning! The better thou art when thon dyest, the more
it will trouble thee thonwert holy ſo late. Early Holyneſs Aareth abundance
of death-bed trouble. That man who puts off his repentance to his end, dies
at the beſt with little comfort. Incertus moritur, qui in fine panitet : If he
fhould repent at lat, yet he dics uncertainly, as to future happineſs. He
rarely
!
1
Serm. 4.
97.
Now is the time.
the Day
rarely knows whither he is going. 'Tis Comfortable for a man to be able to
fay to God, when he dies, as one did, Penitentiamegi quando peccare potui :
Lord, thou knoweſt, Itben repented of Sin, when I had ſtrength and time and
ability and opportunities to fin. Thus I have ſhewn you the itrength and the
force of the firſt argument, whereby the Apoſtle engageth us to a preſent im-
provement of the ſeaſon of grace; as 'tis, for its fitnefs for working the Time,
2. Briefly now, in the ſecond place to ſhew you the force of the ſecond ar- Sect. 14.
gument,taken from the Advantageouſneſſe of improving the Preſent ſeaſon of
grace to the Worker and improver of it; it being here called
1. The time of acceptation:
2. The day of Salvation. The firft ſhews the freeneß; The fecond the
fulneſ. The firſt ſhews how cheap the commodity is, that we get by working
and the ſecond how rich it is. The Firſt ſhews how coſtleß it is, the ſecond
how coſtly it is : Both contained in this golden expreſſion, the accepted time,and
then the day of Salvation.
1. It is the accepted time; that is, the time of Gods free grace and good
will in accepting of ſinners: not ſo much the accepting of time, as the accept-
ing of Jinners in ſuch a time. This expreſſion of Gods free good-will in ac-
cepting finners in the ſeaſon of grace, doth notably inſtruct us to a preſent im-
provement of it ; and that eſpecially for theſe two reaſons,
1. Becauſe, it being the accepted time, or time of free-grace and good will,
we muſt for the preſent improve it, upon the account of gratitude and inge-
nuity.
2 Becauſe, it being the accepted time, aud the day of Gods free grace
in
accepting of ſinners, we muſt preſently improve it upon the account of real
Self intereſt.
1. Upon the account of ingenuous gratitude, the terms upon which recon-
ciliation is beſtowed are all free ; 'tis free not only inreſpect of the perſons up-
on whom tis be towed, who are weak
and unworthy,and polluted and oppoſite
to God; but in reſpect of the terms on which it is beſtowed. The terms are
free terms. The old friendſhip between God and man was kept up by Doing,
but reſtoring to friendſhip, or reconciliation, is beſtowed in the way of beliera,
ing. We do not buy the favour of God. 'Tis not afforded Secundum preti-
um but Secundùm pactum. It is not by laying down any valuable conſiderati-
on for the meriting and purchaſing of it; but it is in the way of doing that which
God appoints and by his free grace is pleaſed to condeſcend unto, and that is
humbleand thankfull acceptation. If we buy it, it is with anothers purſe.
Feſus Chriſt only bought it. We part with nothing for the favour of God, but
what is our bane, if we keep it. We may keep all, but what will kill and
damn us. Nor doth our obedience to God, when we accept of reconciliation
with him through Chriſt, make our reconciliation leſſe free; For the pardon
of a Traytor may be free, though it be under the condition of future Loyalty.
Now then what is more fuitable to ingenuous gratitude, than to embrace the
ſeaſon of Gods beſtowing ſo free a favour ? Surely, the leaſt we can do is, to
accept of that God that accepteth of us :to accept of him that is ſo full of love-
lineſs and rewards, we having nothing to bring him but deformity and beggery.
O
Not
98
4
Now is the time,
Sere. 4
Sect. 15.
upon eaſi-
Not to accept his favour preſently, argues the height of proud ingratitude;
concerning which God may fay, have I this for my good will? for my free
grace ? what not ſo much as accept of my favour that ihall coft thee nothing?
furely the leaft fpark of holy ingenuity would prompt us to ſay with him in a
caſe of infinitely lower concerment,Lord, we accept it alwaies, with all thank-
fulneſs : what thou offereſt freely I accept it readily. What beggar doth not
accept of a free alms without delay, or difputation ?
2. As the ſeaſon of Grace is the accepted time, or the time of Gods free
acceptation of finners, it engageth us to a preſent improvement of this ſeaſon
of grace upon the account of ſelf-intereft : for the neglecting of free grace
makes the divine vengeance,
1. Unavoidable : and ſecondly, Inſupportable.
1. Neglecting of free grace makes vengeance unavoidable : If grace be
Aeglected, what ſhall ſave you ? if grace ſhall not fave thee, works cannot
fave thee. The neglecter of grace concludes himſelf under a neceſſity of dam-
nation. He rendeth the book of mercy. He throweth away the remedy,
the cordial that ſerveth for his reviving. He that accepts not of life and fal-
vation by free gift, muſt have it by earning, muſt have it by working; and
earn it we cannot. Thou canſt not obtain reconciliation with God
er terms for thy ſelf, than Chriſt obtained it for believers. And what terms
were thoſe; but even perfect, and to thee, impoſſible obedience. You can-
not dig: by doing you are loſt, if you are aſhamed to beg at the door, or ra-
ther for the dele, of free grace in this thy day.
2. The neglecting of free grace makes divine vengeance inſupportable. It
diſcovereth the malignity of the heart againſt that which by free grace is be-
ftowed, for if we cannot diſlike the price, which is to bring neither money nor
price, you muſt then diſlike the wares, which are heaven with holineſs. And
how great a ſcorn do we then put upon the Lord Jeſus, the purchaſer of free
grace. It was Chriſt's payment that made all free to us. Who can excufe
the contempt of ſuch, both love and cost at once there is no liquor that ſcalds
fo tormentingly in hell, as the oil of mercy. Grace turned into fury is the
moſt killing enemy. Freeneſs invites all worldly cuſtomers. Who loveth not
coſtly things that coſt him nothing? who ſhunneth an intereſt in a thouſand
pounds a year, to be had for taking up at the Court ? and why, alone, my
Brethren, ſhould Jeſus Chriſt want cuſtomers? are there any commodities
fo rich as his ? are there any commodities to us fo cheap as his? Why ſhould
they alone be ſlow that go to take the favour and love of God through him?
eſpecially conſidering, that they have paid fo dear for that which is not bread,
yea for that which is their bane? Free grace tendered and neglected, is con-
demnation heightned. You cannot have the favour of God by doing : what
will
you not have it for receiving neither ? you will not then have it at all. It
is that hell of hells that free grace is deſpiſed, hath been neglected. Thus
much for the firſt branch of the fecond argument: the ſeaſon of grace is a time
of acceptation, and therefore in reſpect of that advantage it requires our pre-
ſent improving thereof.
For the ſecond branch of this ſecond argument. The ſeafon of grace is alſo
called the day of Salvation. But why doth this confideration put us upon the
pre.
.
Sect. 16.
-.
...
Serm. 4
Nom is the time.
99
preſent improving of the ſeaſon of grace? For anſwer
takethile conſideration.
1. Itisaday of Salvation, and ſalvation
is a work that muſt be regarded:
ºtis, a matter of abfolute neceſſity. Other things are mag-bees, at che belt
matters of meer conveniency; but falvation is a buſineſs of peremptory and
indiſpenſible neceſſity. A fair day is convenient to ride in; but the journey
it ſelf being of life and death is abſolutely neceſſary. You may be excuſediac
the day of judgment for leaving any thing in the world undone, beſides the get-
ting of Salvation. You may be excuſed if you never had time to get the
riches or honours of the world, or great endowments, or employments :
but what ſhall excuſe you, if you have not looked after eternal life? Can you
Tay we had another imployment more, or as neceſſary ? can you ſay we were
taken up about ſomething more needful, more uſeful? no you cannot. Now
remember, that which muſt be done, ſhould be moſt done, and firſt done,
Firſt attend neceffaries and then look after circumftantials, firſt ſeek the King-
dom of God. Here 'tis no meaſuring caſt whether you ſhould obtain ſalvation?
it is a muſt be, Tempus perdimus dum aternitatem non quærimus: You looſe
all tbat time that is not spent in looking after a happy eternity. Firſt get bread
for thy ſtarving children, and then if thou haſt time look after rartles for them.
A work of neceſſity muſt not be put off to a time of uncertainty. If thou de-
layeſt, delay in looking afier riches and honour and the vanities of the world;
Oh but now, now, now purſue falvation. It is a must be, and if the preſent
time be gone, you may be undone for ever.
2. Salvation is that which imports reft and ſatisfaltion. Salvation, it is
the fouls quietation and eaſe. Heaven is that center of the ſoul : you are ne:
ver at reſt till you come there. Now the object of reſt is ſpeedily to be pur-
ſued. How doth every thing haſten to its relt, its center? how doth the
ſtone with eagerneffe halten to the earth, when thrown from the top of an
high ſteeple ? how ſwiftly doth the fire fly upwards to its reſt, to its center?
with what a rapid inotion, with what a fierce career, do the rivers run into
the ſea ? they are going to their place, the place of waters, Is heaven thy,
reft? is heaven thy center? why is thy tendency to it fo ſluggiſh? you owe
unto life eternal, all thoſe propenſions, and all thoſe inclinations, wherewith
all the things of the world are carried to the centers. The ſpeed that the
wicked make in getting to hell, proclaims that hell is their proper place and
center; though not for reſt, but reſtl ffeneſſe. Shall every thing haſten to
reſt, but thy ful: it was the ſpeech of Naomi to her Daughter, my Daughter,
Shall I not ſecl reft for thee? Oh that every one would ſay unto his ſoul,my ſoul
ſhall I not look after re2 for thee, in the bofom of God and the eternal fruition
of himſelf? the little intant that cryes för ſleep will riſe up in judgment againſt
a ſinner that doth not look after the relt of his ſoul. That little infant that
cryes
for ſleep out-goeth thee in wiſdome.
3. It is a day of Salvation ; and the perſuing of ſalvation is Opuis grande,
a great work, a vaſt employment: many things are required to accompliſh
it, many lults to be ſubdued, many duties to be diſcharged, many temptati-
ons to be reſiſted, many relations to be filled. Now a great work muſt be
begun betimes. If you had but a little to do in the day, you might lie in bed
a great while in the morning: but you have a vaſt work to do; and therefore
get
Ph
O 2
'S
100
Now is the time,
Serm. 4*
get up early. Some poor Creatures will riſe up early to waſhing; a pitiful
work to the cleanſing of thy ſoul: a far greater work furely than to waſh
clothes. If you had a thouſand ſouls they might all be employed for the ob-
taining of ſalvation.If every finger were a hand, they might all be employed
in getting of Salvation. He that hath many children to look after and a ſmalle
ftate, many to feed and cloth, he faith, I inuſt riſe early and ſit up late. None
have ſo much buſineſs as a Chriſtian. The work of Chriſtianity is never at an
end. The art of Religion is never learned. There is ſtill an et cætera; ftill
fomething remaining to be done. Bleſſed Paul thought himſelf far from per-
fection: I do not look upon my ſelf as having attained: the beſt have much
more to be done, than they have already done I have read of a famous Lim-
ner, who when he had wrought his picture in the beſt and moſt curious mar-
ner, would never write at the bottom feci, but faciebarn, I did it, not I have
done it ; becauſe he judged he had never wrought any picture fo well
, but he
mnight work it better, and add ſomething more of art to it. A Chriſtians art
is never compleat while he liveth in this world: nor ever did a Saint think
himſelf a compleat Artiſt. How exceeding large are the commands of God!
how little is our moſt, and how bad is our beſt, compared with the rule !
4. This delaying in the purſuit of Salvation, is a delaying to be freed from
the greateſt evil
. What is that ? the wrath of God, guilt
, damnation, hell.
Delaying to be freed from extream miſeries, is confuted by conſtant experi-
ence: what condemned malefactor will delay to get free from his chains,
from his dungeon, from the ſentence of death? what tormented perſon upon
the rack will ſay, I muſt conſider before I accept of eafe? and when eafe and
riddance from the rack are offered if inſtantly he will accept thereof, will ſay;
I will conſider of it, I will give anſwer hereafter? if a duſt fly into the eye,
thou haſteſt to get it out, and wilt thou not haft to eaſe thy ſoul? who ever de
liberared whether he would come out of the fire or no ? 'tis more mad to deli-
berate whether thou wilt be faved or no, and get out of the ſtate of damnati:
on. Here is no place for deliberation; 'tis no meaſuring caſt.
5. Salvation, it is our Own concern, it is Opus proprium,our own buſineſs,
it is not anothers. Itmay be a ſlothful apprenticewill be backward to riſe in the
morning, when he is to do his maſters buſineſs: but when he ſets up for him
felf, and is to gather an eſtate for himſelf, he will go about his bufineſs fpeedi-
ly. Salvation is a work for your ſelves, the gain thereof is your own gain:
What ever you get here goes, into your own purſe. Here if you are wiſe, you
are wiſe for your ſelves, Prov.9.12.Oh that we had more true ſelf-love the
common felf-love in the worled is imployed about our bodily ſelf, the ſhell,
the ſheath of the true ſelf which is the body. Few men truly love their true
felf: 'tis a common proverb, intereſt will not lye ; yet the foul that delaies fal-
vation, his intereſt Iyes. He walks contrary to it, and neglects that where-
in all his bleſſedneſs doth confift, makes orts of own his falvation.
6. It is a day of Salvation : and falvation recompences for all earlineffe
and earneſtneffé. Salvation maketh amends for all the ſufferings and ſervices
of time. How poor, how ſhort and ſlight is our work compared with our
wages. If there could be any trouble in heaven, it would be this, that we
have
Serm. 4.
Now is the time.
101
...
have laboured for it no more and no fooner upon earth. Thou haſt no more
to live on to eternity, than what thou layeſt up here. As our obedience
is ſmall, compared with our rule prefcribed, ſo it is very farah, com
pared with our recompence promiſed. Though nothing can recompence
for the neglect of ſalvation; yet falvation can recompence for the neglecting;
of all other things. Nor only doth it recompence for our neglecting of all things,
but for our being nelected of all perfons, and for all our reproaches for our
early purſuing it : all which will eaſily be confuted with this anſwer, 'tis bet-
ter to be reproached and derided for being too ſpeedy, than damned for being
too flow in entring into heavens way : 'tis more eaſy to bear the ſcorns of the
world than the ſcourges of conſcience. I conclude, We can never regard
falvation too ſoon; for we can never either injoy it, or think we can enjoy it,
too long.
...
Serni. S
:
3
100
Serm 5
What ſpiritual knowledge they ought to ſeek
for that deſire to be ſaved, and by what
means they may attain it:
Serm. V.
Iſaiah 27. 11.
For it is a people of no underſtanding, therefore he that inade them
will not have mercy on them, and he that formed them, will ſhew
them no favour.
1
N this and the precedent verſe, we have a dreadful denunciation of judg. :
ment upon either the oppreſſors and enemies of Gods people, or upon
obſtinate and incorrigible finners among Gods people; together with
the reaſon of that denunciation, or cauſe of that judgment threatn-
ed.
1. The judgment denounced is,
1. Great deſolation, as to their outward ſtate; verſe 10, and former part of
the II.v.
James 2. 13.
verse
Heb.10.13.
2. Utter deſtruction, final ruine; V. 11. He that made them will not have
mercy on them. It is the higheſt ſeverity, where no Saviour is to be found,
where judgment is executed without mercy: And this is amplified by the con-
fideration:
1. Partly of the inflicter of the judgment,it is God himſelf; He that made
them. They were not to fall into the hands, meerly of men like themſelves,
their fellow creatures; but into the hands of the living God.
2. Partly of kindneſs formerly received from him, He that made them, He
that formed them, i.e. he that created them, gave them their being, (if we
underſtand it of the enemies of Gods people): or he that not only made them
as his creatures; but formed them to be his ſervants formed them into a ſtate,
and into a Church, (if we underſtand the words as ſpoken of Gods people
themſelves, and ſo had given them their being, not only a natural one, but
a civil and eccleſiaſtical one: he that had formerly done ſo much for them,
vouchfafed them ſuch choice mercies, yet now would renounce all kindneſs
to them. have no mercy on them, ſhew them no favour.
II. The cauſe of the judgment to be inflicted, it is a people of no under-
standing Mid DDS it is not a people of Underſtunding; as much
;
as
Serm. 4.
spiritual knowledge woceffery.
103
not, &c.
Calé.
as to ſay, It is not a people of any underſtanding, or as we'read it, it is a peu-
ple of no-understanding. It is a lottish, ignorant people, fuch as take no no-
tice of any thing, know not God, obferve not his works, underſtand niot'their
duty. Other lins no doubt, they were chargeable with; But
the Lord takes
notice eſpecially of their ignorance, and it is for That they are here'threatned.
Hence we take notice that,
Obf. 1. Ignorance of God, his truths, or wayes is no ſecurity againſt bis
judgements. Jer. 10. 25. Pour out thy fury upon the Heathen that know the
.
Obf. 2. The knowledge of the will and Wales, of God is neceſſary for them,
that expect to find favour with God. They that deſtre God would ſave them
muſt labour to know him. That ſome knowledge of the will of God is steedfull
to all thoſe that expect to be ſaved, (for we ſet aſide the cafe of Infants) I
fuppoſe is cleer in it felf: But when you hear this doctrine, you may be rea-
dy to ask, What is that knowledge, which they who would be ſaved, ſhould
feek after? And when that is anſwered, you may, again enquire, What:
means you are to uſe for the obtaining of it? And ſo the cafe to be ſpoken to is
this, what ſpiritual knowledge, or knowledge of the things of God, (for other
knowledge at preſent we take no notice of, however commendable in it felf,
or ſecondarily uſeful to higher ends, they ought to ſeek for, who deſire to be lava
ed; and how ſuch knowledge may be attained? Of this Cafe there be two
parts. Iſhall ſpeak
diſtinctly to each, and ſo firſt thew what is that know-
ledge, we are to ſeek after, and then give directions for the attaining of
it.
I. What knowledge they are to labour after, who expect to be ſaved. In an
fwer to which I muſt premiſe ſomething by way of diſtinction, fomething by
way of Conceſſion, and then add other things by way of propoſition for
the
fuller determining the caſe in hand.
Diſtinct. 1. We must distinguiſh between that knowledge which is ſimply and
abfolutely neceſſary to the Salvation of all men, ſo that no mancan be ſaved
with...
out it, but whoſoever falls ſhort of it muſt certainly periſh for fack of it;, ſuch
knowledge the want of which is alwaies actually damning, and that even in
them that have not the means of obtaining it, as Heathens who have no re-
vealed light; for in them it is the occaſion of their periſhing : as a mans not :
knowing the only medicine in the world that could cure him when fick, would
be the occaſion of his death, and fo would be his undoing, though not his.
fault.
2. And that knowledge, which though it be not ſimply, neceffary to
Salvation , neceſſitate medij, yet is Secondarily neceſſary to be in thoſe
that would be saved, or neceſſary in ſome respects, and upon ſome ſuppoſitions,
1. On the account of the circumſtances wherein men are, and the capacity
they are in for the gaining of knowledge, whereby they are brought under the
obligation of a command to tabour after it, and ſo they have the neceſſity of
Duty to ſeek that knowledge, though that knowledge itſelf have not the ne-
ceſſity of a Mean.
2. Neceſſary, though net abſolutely to the very Efe or Being of a Chriſtian
and
as.
104
5.
spiritual knowledge neceſſary,
Serm.
-
:
the
and his ſalvation, yet to his bene effe, his well being, as a Chriſtian, his bet-
ter and more comfortable management of the affairs of his falvation. The
want of this knowledge, if it be not alwaies actually damning as when God givă
eth men repentance; yet proceeding in thoſe thatare in condition to obtain it,
not from want of means or capacity, but from grofs negligence, or contempt
of the truth, it muſt needs be in it felf damnable.
2. By way of Conceſſion. It is a difficult thing to determine juſt how much
knowledge is abſolutely neceſſary to Salvation; to define the Minimum quod fic
(ſo to ſpeak) of divine knowledge, ſo as to ſay that whoever falls one degree
fhort of it cannot be ſaved. That there be certain prime fundamental doctrines
of Religion, which are fo neceſſary to Salvation, that men cannot in an ordi-
nary way be ſaved without the knowledge of them, is, I think, confeſſed by
generality of thoſe that pretend to Chriſtian Religion, or to any hopes of
falvation : But which in particular thoſe fundamentals are, and how many,
is not alike clear. A controverſie it is, which I ſhall not need to touch upon,
not only as being a tender point; but as not being concerned in my preſent de-
ſign, as will further appear in the following Propoſitions, It will little avail
us in our preſent circumſtances, amidſt ſuch plentiful means of knowledge,
and ſo much truth as is revealed to us, to know juſt how much knowledge is
abſolutely needfull to falvation; as ſuppoſe, how much would have been
fufficient for the Salvation of a believing Jew before our Saviours coming in
the fleſh, or what knowledge might be ſufficient for the ſalvation of, and con-
fiſtent with truth of Grace in, fome poor Chriſtian in the darker corners of
the earth, as among the Indians, or Abyſſines. But our buſineſs is to fee
what knowledge we our ſelves, conſidering our condition, (diſmiſlıng others
in differing circumſtances) are to labour after in obedience to Gods command,
and for our more holy and confortable walking with God, and carrying on
the affairs of our ſalvation. And therefore though my text lead me directly
enough to the former, yet I ſhall confine my ſelf to the latter, making it my
buſineſs rather to preffe men to labour after much knowledge, than trouble
my ſelf or others with unedifying diſtinctions about or uncertain catalogues of
fundamentalls, or truths abſolutely needful to be known; which I ſuppoſe
few in the world be fo Magiſterial as Peremptorily to define, and for my part,
if I could certainly determine which thoſe truths are, I ſhould take heed to
whom I told them,leaſt I ſhould encourage men, ſlothful enough of themſelves
to reſt fatisfied in a leſſer meaſure of ſpiritual knowledg, when a greater might
be gotten.
3. Theſe things premiſed. I come to anſwer the caſe in ſome propoſitions ;
of which the firſt ſhall be this,
Prop. 1. That ſuppoſing it were certainly defined, how much knowledge,
and the knowledge of what truths, were ſufficient to ſalvation ; Yet no man
that is in a capacity of getting more knowledge, ought to acquieſce in juſt ſo
much, Luk, 14.48. To whomfoever much is given of bim shall muchberei
quired. For the more full underſtanding of this propoſition,take theſe follow-
1. By how much the better means men have for the getting of knowledge, ſo
mucle the more they-ought to know. There is more knowledge required in them
that
ing rules,
Kale.
Serm..50
How to attain it.
105
$
$
that have more means than in them that have lefle. Every ſervant's improve-
ment is to be according to his talent, and the gain of one is not ſufficient for
him that hath received five, nor the gain of five for him that hath received
ten. According to the means men have, ſo their duty is to be judged of, and
their accounts will be expected. I ſuppoſe it can ſcarce bé doubted but
that,
1. They that live under the Goſpel, ſince Chriſts coming in the the fleſh,
ought to abound more in ſpiritual knowledge, than they that lived before his
coming, and that for this very reaſon, becauſe the means of knowledge have
been greater ſince his coming, than before it, not only as to the extenſiveneſs
of them in the publication of the truth in thoſe places, where it was not heard
before, but as to the efficacy of the means themſelves, and the more clear re-
velation of the will of God, in ſome things which were formerly but lefſe clear-
ly revealed. The pouring out of the ſpirit was not only for the further ſpread-
ing of the truth, but for the more plain and full manifeſtation of it. The great
myſteries of Religion, which under the Old Teſtament difpenfation were
more obfcure, (as being wrapt up in types and figures, which were, though a
ſhadowing of them out, yet a kind of a covering to them) are now under the
Goſpel more clearly ſet forth; without thoſe veils, in their native luſtre and
brightneſs. What was then future, is now come to paſſe; What then was
Prophecy, is now become Hiſtory : So that there being, as to the means,
more advantages for our knowledge, than there was for theirs who lived in
thoſe ages, we are engaged to labour after more. And excepting Prophecies
and immediate Revelations, I ſee no reaſon why vulgar Saints may not now
know more than Patriarcks did then ; Aud if they may, I dare ſay they
ſhould.
2. They that live in the Reformed world, in this age of Light, ſhould a-
bound more in knowledge than they that lived before the Reformation in the
darkneſs of Popery. A little knowledge might have gone further then, than
a great deal more now, The means of knowledge are now much greater,
than 3 or 4 hundred years ago they were. There is not only more humane
learning abroad in the world, than then there was; but the original languages
in which the Scriptures were written, are better known. The word is more
ſoundly and powerfully preached, Controverſies in Religion are more through-
ly diſcuſſed; More good books are written, more caſes ſtated, more errours
detected, and in a word, many truths, (which though alwaies to be found in
Scripture, yet were almoſt lost in the world in the Ignorance of thoſe ages) are
a new diſcovered.
3. They who live under better means of Inſtruction now, ſhould ordinarily
be more knowing than ſuch as have not the like means. They that have the
word preached to them more plainly, powerfully, frequently, ſhould know
more than they who fit under an idle ignorant Miniſtry. They that may
hear a Sermon every day, if they will, than they that can ſcarce hear one Ser-
mon in many months. And ſo ſhould they likewiſe, who live in religious fa-
milies, where God is dayly worſhipped, children and ſervants daily inſtruct-
ed; know more than they who live under profane, or ignorant Maſters or Pä
rents.
Р
2. They
1,35
106
Spiritual knowledge neceſſary.
Serm. 5
Rulc.
Rule.
2. They that have more time for the gaining of knowledge, are concern'd to
know more than they that have leffe time; Not only by how much the longer
men enjoy ſuch means, the more they ſhould know, (and more than ſuch as
have lived a leſſe ſeafon under them, Upon which account the Apoſtle blames
the Hebrews ch. 5.12. becauſe, when for the time they ought to be teachers,
tbey had need that one should again teach them which were the firſt princip les
of ibe oracles of God; And Tim. 2. 3. 7. He ſpeaks of fome that were ever
learning, and never able to come to the knowledge of the truth:) But likewiſe
by how much more le iſure men have for ſtudying the Scriptures, and attend-
ing on the means of grace, while they do enjoy them, fo much the more pro-
portionably they ſhould know. They that have plentifull eſtates, eafie em-
ployments, few avocations, may, and therefore ought to ſeek after a grear-
er meaſure of knowledge, than they who by reaſon of more burdenſome cal-
lings, a lower condition in the world and the neceſſity of providing for them-
ſelves and their families, are not in a capacity of ſpending ſo much time in at-
tending on thoſe means whereby a greater proportion of knowledge might be
gained. They that have their time lying on their hands, and know not how
to fill it up, but with enquiring after news and faſhions, ſtudying pleafures
and diverſions, how much knowledge might they arrive unto, if they ſpent
but half that time in ſtudying the truth and enquiring after the things of
God?
3. By how much the better capacities, men have for the receiving of know-
ledge; ſo much the more (cæteris paribus ) they are to know. They that
have riper parts, quicker apprehenſions, ſtronger memories, a deeper reach,
ſhould know more than they that are naturally more weak,and leffe capable of
learning. Although I ſuppoſe there be none that have the uſe of their reaſon,
but they are capable of underſtanding ſo much of the things of God as is aba
fulutely needfull to ſalvation, and may be ſufficient for the ſalvation of them,
in their circumſtances; yet there is a vaſt difference between the abilities of
feveral perſons : and therefore men are not to take their meaſures for their en
quiries after ſpiritual things, meerly by the neceſſaryneſs of the things them-
felves, but likewiſe by the abilities God hath given them. So that upon the
whole, the better means and advantages in any kind men have for the gain-
ing of knowledge, ſo much the more knowledge is required to be in
them.
4. By how much the more uſe men have for their knowledge, and by how much
the more good they may do with it; ſo much the more knowledge will be expectech
of them. That knowledge which might do well in a private Chriſtian, yet is
not ordinarily fufficient for a Miniſter. That which would be much in the one
might be but little in the other. And that which might do well in a child,
would not be ſufficient in a Parent, or Maſter of a Family. They that are to
inſtruct others in the knowledge of God,ought themſelves to be more abound-
ing in it.
Prop. 2. Men ſhould in their feeking knowledge, firſt ſtudy thoſe traths
which are moſt confeffedly neceſſary to falvation, and before thoſe which are
ap-
parently lefle neceſſary; and fo principles before controverſies; things effen-
tiał before ſuch as are only circumſtantial. And indeed by how much the
nearer
Rula.
#
::
Serm. 5.
How to attain it.
107
aeerer any truth is to the foundation, ſo much the more they ſhould labour af-
ter the knowledge of it: as for inſtance, men ſhould acquaint themſelves.
1. With the Being and Attributes of God, as the foundation of all ſervice
yeilded to him, and expectations of rewards from him. He that knows not Pfal. 14.4.
God to be holy, how can he know that God requires holineſs ? and then how Hebo 11.6.
can he himſelf be holy? how can a man truſt God if he know him not to be
wiſe, powerful, faithfulzor love him if he knowhim not to be good;or fear him,
if he know him not to be juſt? and it will eaſily follow, that he who knows
not God; as he can never worſhip him while he lives, ſo he can never expect
that he ſhould ſave him when he dies.
2. With the doctrine of the Trinity; three perſons in the Godhead, the
Father, Son, and Spirit, each perſon having his proper part in the falvation John 1.5.7.
of finners. The Father as the original and fountain of it; the Son as tbe john 15 28.
manager; and the Holy Ghoſt as the Applier.
3. With their own nataral ſtate, and condition, their being by nature in a
State of fin and miſery; as having ſind againſt this Holy, Righteous, Power-
ful God, and thereby expoſed themſelves to his wrath and curſe. They that hozik.;?
John 16.8
would be delivered from the curſe, muſt know themſelves to be obnoxious to
it. They that would not periſh,muſt know themſelves to be in danger of it.
Men are not like to enjoy Gods favour, unleſſe they know that they have
loft it.
4. With the doctrine of a Redeemer ; and that both
1. As to the perfon, who he is, that the Lord Jeſus Chriſt,the eternal Son of
God, the ſecond perſon of the Trinity is the Redeemer of ſinners, Math. 20.
28. and the only one, Alt.4. 12. that God hath not left all mankind to periſh
in their ſin and mifery; but hath out of his abundant mercy, and free grace,
found out a ranſom for them, a Saviour to deliver them; and that the
Lord
Jeſus Chriſt is he, and none beſides him: ſo that it is in vain to ſeek for Sal-
vation in any elſe, ſeeing he alone hath the words of eternal life, John 6.6.8.
he that knows nothing of a Saviour, knows nothing ſavingly; nor can any man
partake of Redemption without ſome knowlege of the Redeemer. They can
never come to God that know not by whom to come.
2. And as to the way of his working that Redemption.
1. That he did, in order to the falvation of finners, take the nature of man John 1.14
upon him, was both God and man in one perſon, and ſtill continues ſo to be.
He had thoſe natures united in himſelf, which he was to reconcile to each o-
ther.
2. That not only he was able as being God, fit as being man, to ſatisfie Rom.3. 24,25,
divine juſtice for the injury ſin had done it; but that by his obedience and 26.
death he did it to the full.' He that knows God to be infinitely juſt, and him- Tim. 1.2.6.
ſelf to be a finner, had need know ſome thing of a ſacrifice for ſin,or he can ne-
ver have any well grounded hopes of eſcaping the hands of ſuch a God.
3. That Chriſt being raiſed from the dead, and aſcended into Heaven, ſits
At the fathers right hand, and by his interceſſion there, is now making appli- Rom. 8. 34
cation of the redemption he wrought on earth, He ever lives to make inter-
cefſion, Heb.7.25. Men would be in an ill condition if redemption were
wrought, and there were none to apply it; if Chriſt had died for them and left
them to intercede for themſelves.
P 2
and 3.13.
Ro't. 5.10.
:
Mark 16, 19.
5. Men
108
Spiritual knowledge néceſſary,
Serm. 5.
by the
Jm.l, 17.
John 1, 12,
5. Men ſhould acquaint themſelves with the doctrine of Juſtification by
Chrift: that ſinners muſt be juſtified by the Righteouſneſs of the Lord Jeſus
imputed to them, if ever they be juſtified at all. He is the Lord their Righte-
ouſneſs, Fer. 23.6. They are accepted in the beloved, Eph. 1.6. Found in
Chriſtınot having their own Righteouſneſs, &c. but that which is through the
faith of Chriſt, the Righteouſneſs which is of God by faith, Pbil. 3. 9. Al
their own Righteouſneſs inherent in them,and wrought by them, even after
regeneration, and by the help of the ſpirit of grace,being finite imperfect, ſhort
of the Law, &c. due to it.
6. With the way of their being made partakers of this Righteouſneſs,
that it ſhould be received by Faith alone,as the means God hath appointed for
their beingintereſt'd in it. God hath ſet forth Chriſt to be a propitiation through
faith in his blood, Rom. 3.25. and therefore they that are juſtified, muſt be
juſtified by Faith, Rom.s. 1. All the holineſs any Saint could ever arrive
unto in this life, would never intitle him to Chriſts Righteouſneſs, if faith were
wanting
7. With the nature, properties,and fruit of that faith ; that it muſt be
an effectual lively Faith, not only an affent of their minds to the truth of the
Scripture, but the conſent of their hearts to the termes of the Covenant ; a re-
ceiving whole Chriſt, with an eye to all the good things he offers there, and
for all thoſe holy ends and purpoſes for which he is propounded to thein.
In a word they are to look upon faith as the principle of their obedience and
walking with God, according to that rule of Righteouſneſs God hath given
them.
8. With the doctrine of fanétification that God is wont to fit and frame mens
hearts at firſt to the duties of obedience he requires of them, by the work of
the ſpirit upon their hearts, changing them, regenerating them, and cauſing
old things to paffe away,and all things in them to become new, 2 Cor.5, 17,
And further to increaſe that fitneſſe for, and readineſs to fpirituall things, by
his guiding, aſſiſting and quickning them, in thoſe holy wayes into which be
hath brought them, and by thoſe ordinary means, (the word and ordinances)
which he hath appointed for the working and improving of their graces.
9. With the reward God promiſeth to their faith and obedience, in the
bleffedneſs of their fouls at the end of this life, and of their whole man after
the Reſurrection, in their being for ever with the Lord, I Thef: 4, 17. when
the unbeleifand diſobedience of others will be puniſhed with everlaſting tor-
ments inflicted by him. In a word who ever comes to God, Heb. 11.6.mult
believe not only that he is, but that he is the rewarder of thoſe that diligently
ſeek him. Men ought in the beginning of Religion to look to the end of it';
have ſome fight of the goal, when they enter upon their race; know their
wages, when they ſet about their work. The doctrine of rewards furniſh-
eth men with the greateft incentives to holineſs; ignorance or unbelief of
future recompence muſt needs make men negligent of preſent ſervice; take
away the knowledge of heaven and hell, and ye take away all care and
thoughts of Religion.
Theſe things I lay not down as an enumeration of Fundamentalls, or com-
pleat ſcheme of Religion; it is fufficient for my purpoſe that they are ſome of
the
II
Serm. 5.
How to attain it.
109
at
ܕܲܨ
the moſt neceſſary and ſubſtantial truths, wherein the generality of Chriſtians
are concerned ; which they are therefore eſpecially and in the firſt place to ac-
quaint themſelves with, and before thoſe things which are lefſe Acceſſary to
ſalvation, as being further from the foundation. And indeed, this is the very
method of nature , men uſually ſeek thoſe things firſt, which are moſt necer
ſary; and other things afterward : they firſt lay their foundation, and then ſet
up their ſuperſtructures:Principles muſt be known, before concluſionscan be
drawn from them. Thoſe doctrines of Religion muſt be firſt known from
whence others are to be deduced, and without the knowledge of which others
can be but confuſedly and darkly known. This ſeems to have been the Apo-
ſtles method, Heb. 6. 1. where he ſpeaks of ſome truths (which they are in
particular, I ſtand not to diſpute;) which were Principles and firſt learned ; o-
thers as conducing to the perfećtion of the Saints, unto the knowledge of which ó pò cidas horas
he would therefore have them go on. He that knows nột thoſe things which wide ver xong hindi
muſt be known, knows nothing yet to any purpoſe.
Prop. 3. Men ſhould labour after ſuch a knowledge of the truth, as that t
they may be able to give a reaſon of the hope that is in them, Pet. 1. 3. 15. To
ſhew on what ground they ſtand, what is the foundation of their faith, and
hope ; that the religion they profeſſe is indeed the true religion, and that the
doctrines they own, are really founded upon the ſcripture of truth; and in a Dan 16.2
a word, they ſhould be able to give a reaſon why they believe rather thus
than otherwiſe, and hold fuch doctrines rather than the contrary. They
Thould labour after fuch a grounded knowledge of the truths of the Goſpel, as
that they may be able to ſay of them, as well as of the duties of it, that they
are fully perſwaded in their own minds and do not take up things upon truſt,or
believe the truth upon the credit of others. It is a ſhame for profeſſors to be
meerly believers upon tradition to ſee with other mens eyes, or be like the
Heathen
Hols that have eyes and ſee not. They are men and have reaſona-
ble powers, and ought to make uſe of them, even in the things of God, fo-far
as they are revealed and ſubjected to their judgment. The ſpiritual man judga
eth all things, even the deep things of God, i Cor. 2. 10. 15. Though they
are to ſubmit their underſtandings to God, yet they are not reſign them to
- men. They that will judge for themfelves in the things of this life, ſhould no
leſſe do it in the things of the other. That man that will not truſt another with
his eſtate, or purſe, ſhould much leſſe do it with his conſcience and ſalva-
tion.
Prop. 4. Men ſhould eſpecially give themſelves to the ſtudy, and labour
after the knowledge of the preſent truths, Pet. 2.1.12. I mean thoſe truths
which are the ſpecial truths of the times and ages and places in which men
live. We ſhall find, if we obſerve its that God, who delivers his mind and
will to men Touplep@s, by ſeveral parts and degrees doth in fome ages make
more cleer diſcoveries of ſome truths, in others of other truths; and though
the whole will of God and all thoſe truths which we are are any way concern-
ed to know in order to our Salvation, be ſufficiently laid down in the Scrip-
ture; yet there is ſometimesmore knowledge of one truth{tirring in the world,
ſometimes of ſome other. Sometimes God calls his fervants more eſpecially
to preach up, and bear witneſs to ſuch or fuch a particular truth, which
either
1.
Rom.14,155.
Wag
IIO
Spiritual knowledge neceſſary,
Serm. 5.
Was leffc known and underſtood before, or is more oppofed at prefent. Im
mediately after Chaiſt's refurrection, the great truth of that time, the then
preſent truth was, that Jeſus was the Cloriſt, that very Mefiak, whom God
had promiſed to the Fathers, and the Jewes themſelves did expect. This the
Apoſtles did firſt of all preach, confirming it eſpecially by his Reſurrection
from the dead. Thus Alt. 2. 36. God hath made the same felus both Lord
and Chrift, Alt. 5.31. Him hath God exulted to be a Prince and a Saviour.
So Philip to the Eunuch, Alt. 8. 35. And Paul ſo ſoon as he was converted,
and ſent to preach, preſently declares that feſus was the Chriſt, Alts 9. 22.
And Peter to Cornelius, Als 10.42. 43. And Apollos in Achaia, ch, 18.
28. And afterwards we find that the Jews, and Judaizing Chriſtians perti-
naciouſly adhering to the Lawof Mofes,gave occaſion to the more full preach-
ing of the doctrine of free grace, and juſtification by Chriſt alone, and the
aboliſhing of the legal ceremonies,as we may
ſee in the epiſtle to the Romans,
Galatians, Coloſſians and
Hebrews. And after toward the end of the Apo-
Itles times, the Herchie of Cerintho gave occaſion to the more full vindica-
Hieronym. in ting the Døltrine of Chrifts Godhead, as we ſee in the Goſpel of John. And
Catalosaript
. fome hundreds of years after that, the Pelagian Herelie gave occaſion for the
renewed publication of the Doctrine of free grace, by Auſtin, Proſper and
others. And in the beginning of the reformation of Religion, in the laſt age,
the firſt truths God called thoſe Worthies that then lived to the preaching of,
were thoſe eſpcially which concern the Lord Jeſus Chriſt, in his Prophetical
and Prieſtly offices;ſuch as the Authority, Perfection, &c. of the Scripture,
and the Sufficiency of Chriſt's ſatisfaction and interceſſion.And to come near-
er to our felves,one great truth which hath been more cleerly known and pu-
blilhed in our age is the doctrine of Chrifts Kingly office and legiſlative power
in relation to his church, in oppoſition to the uſurpations and impoſitions of
men. Now then we ſay that men are called at ſuch times eſpecially to ſtudy
ſuch truths; becauſe God doth then give them the beſt means, and advantages
. for the knowing of them, or they may then do him beſt ſervice in maintaining
them and bearing teſtimony to them, when the Devil and his inſtruments do
moſt oppoſe them. It is a ſhame for Profeſſors not to ſee when the world is
ſo full of light ; not to have the knowledge of thoſe truths in the minds, the
talk of which is in every mans mouth.
Prop. 5. Men should labour for ſuch knowledge as may defend them from
the errors of the times, and places in which they live. This I adde to ſecond
the former Propoſition, from whence it follows. Thus Paullabours to eſta-
bliſh the Saints, to whom he writes, chiefly the Churches before mentioned,
againſt the the then prevailing errors of thoſe, whether Jews, or falſe Bre-
thren among themſelves, who endeavoured to bring in the Ceremonial law
upon the Profeffors of the Goſpel; and therefore bids the Galatians, ch.5.1.
fand faft in their biberty, &c. Doctrinal errour tends to the corruption of
worſhip. And the Apoſtle John in his Epiſtles gives caution againſt thoſe fe-
ducing fpirits, and Antichriſts that were even then among the Churches,
1. John 4. begining. We find by experience that as there be fome doctrines
mote eſpecially known, and published in their reſpective times, and ages, fo
likewife ſeveral ages and many times places) have their peculiar errors,
either
Serm. 5.
Hon tu attain it.
III
either new ones firſt forged, or old oneś now burniſhedThe Devil makes
it his buſineſs, and even fets his wits upon the tenters to furniſh the world
with variety of lies, futable to the various humours and Intereſts of men, and
when one error is detected, begins to finell rank, and go out of date through
the power and prevalency of the truth, he carefully provides another to ſuc
ceed it; and if a new one be not at hand, as if his invention failed him, he ma-
ny times conjures up ſome old dead one, and makes it walk about in a new
dreſſe, and paſſe for ſome new or newly revived truth, when indeed it is but
the Apparition of a long ſince buried error. As Merchants are wort to ob-
ſerve
what commodities pleaſe moſt in ſuch and ſuch places, and at ſuch and
fuch times,and accordingly take care to ſupply the markets:So the Devil looks
what wares will vend belt in ſuch a Countrey, at ſuch a ſeaſon, what will be
moſt grateful to the luſts and intereſts of men, and then will be fure to ſupply
them with thofe moſt which he fees take moft. Diſeaſes have their times and
ſeafons, and are then moſt dangerous when they prevail moſt, and ſpread far-
theſt. Errors have their times and feaſons too, (there is an hour of theſe as Rev. 3. 10min
well as other temptations) when they are moſt infectious and dangerous and
therefore,as when difeaſes are epidemical every one almoſt will be taking An-
tidotes ; So when Errors are Epidemical, it is the wiſdome of every Chriſtian
to fence himſelf againſt them. And though we do not ſay that every private
believer is bound to be a School-divine, to be exact in all the nicetics and con-
troverfies which may ariſe about matters of Religion, (a man may be ſaved
that never read Aquinas, nor Scotus ) yet ſure every one that is capable of it .
ſhould labour fo to underſtand the Doctrine of religion, as to be able to know
what is Truth, and what is Errour; and to be lo eſtabliſhed in the belief of
the truth, as that though he cannot anſwer all the Quirks, and Captions of a
wrangling Sophiſter, yet he may ſeç a reaſon ( as before) for what he be.
lieves, and for his firmly adhering to it. Asif a ſubtle diſputer ſhould bring
an argument to prove that the Sun is not up at noon day, though a man were
not able preſently to diſcover the fallacy, yet he would not lightly believe a.
thing ſo contrary to his veryſenfe. It is good I am ſure for Chriſtians to be fu
eſtabliſhed againſt reigning errors, as that though an Angel from Heaven
fhould labour to propagate them, yet to be pertinacious and graciouſly obſti-
nate in rejecting them.
Prop.6. Men ſhould ſeek eſpecially for ſuch knowledge and ſtudy ſuoh truths
as have the greateſt influence upon practice, and fo may make them moſt uſe-
full in their
places, and may further them moſt in the univerſal exerciſe of po-
werful Godlineſs. Indeed the whole doctrine of the Goſpel is called the truth
which is according to Godlineſ,1 Tim.6.3.there is no one truth revealedbyGod
to us,but may have it's uſe in our converſations and influence on our practice;
But yet ſome truths more directly,& immediately than others;& ſuch as thoſe
xphg i ménem
we should eſpecially ſtudy. Weſhould labour to know not only what we muſt in ti mogor,
believe, but what we muſt do;not only what thoughts we are to have of God, the be dont
butwhat affections towards him, that ſo not only our minds maybe eſtabliſhedge od sxeiver: vona
but our converſations rightly ordered. We muſt not reſt in the bare know 784285 vápee. They
ledge, even of the greateſt truths; nor labour to know meerly that we may
know, or that we may talk, but that we may act ſuitably to our knowledge."
Dife MMA
i
.
odoreta
܀
Spiritual knowledge neceſary,
Serm. 5.
peo. Nurime Difcamu món opinioni Led vite.
scamo non opinioni fed vit. We thould learn, not meerly that we may
be able to maintain anopinion, but that we may know how to guide our lives
and govern our actions. The knowledge of the moſt excellent truths, may
be improfitable to us, if we know not our duty too. It is beſt for us to know
thoſe things which may make us beft : Such as may further our graces rather.
than heighten our reputation, make, us rather uſefull than famous, and fer-
viceable to God, rather than admired by men. It is a vain thing to know
what to hold and not know what to do; to underſtand controverſie and be ig-
norant of duties. Ne quere (faith one ) in ſcientiâ, oblectamentum anime,
ſedremedium. We ſhould not labour to know theſe things meerly which
may delight our minds, but ſuch as may heal our ſouls; to know our diſtem-
per and our medicines, qur wandrings and our way, our defects and our du.
ties : And not only thoſe things neither which concern us as Chriſtians in the
Generall, but in ſuch ranks orders and relations as God hath fet us in, and fo.
that which is every mans ſpecial duty, ſhould be every mans ſpecial itudy. As
Miniſters ſhould know how to behave themſelves in the houſe of God, 1 Tim.
3. 15. So ſhould Magiſtrates,how they are to behave themſelves in the Com-
monwealth, Maſters in their families, Husbands toward their wives, Wiyes,
toward their Husbands, both toward their Children, and they again toward.
their parents. In a word men are to ſtudy thoſe things which are moſt profi-
table; ſuch as will better their condition, and not only improve their under-
ftanding. You know a fick man had rather have a good medicine than fine
clothes, he minds more the eaſing of his pain than the dreſſing up of his body;
That which will make you ſpruce, will not alway make you well; Fine trap-
pings will not Gure a lame horſe, nor the painting of the face heal the diſeaſes
of the Spleen or Liver; That knowledge which adornes your mind yet may
not alway mend your heart : To conclude this, men mult labour to know the
truth as it is in Jeſus, Eph. 4. 21.
So to know it as to feel it, and be under
the influence of it, or to know the truth to that end for which Chriſt teach-
eth it; that is, that men may be better as well as wiſer, more ready to do
their maſters will as well as know it. Men know the truth as they ſhould,and.
as Chrilt would have them, when their knowledge puts them upon the great
duties of mortification and fanctification;v.22. That ye put off as to your former
converſation the Old man; and v. 23,24.Be renewed in the ſpirit of your mind;
and put on the new man.
Prop.7.Every man ſliould labour to get as much ſpiritual knowledge as he can,
by the means of the knowledge he hath and as he can get without the neglect of o-
ther neceſſary dutyes. It is not for nothing that the Apoſtle prays for the Cola
Loffians ch. 1. 9. that they might be filled with the knowledge of Gods will in all
wiſdom and ſpiritual underſtanding : and exhorts the Corinthians Epiſt. 1.14.
20. though in nialice they were Children,yet in underſtanding to be Men. If
Chriftians ought to grow in every grace, why not in knowledge; which is it
felfa grace, and helpfull so all other graces ?' We are to be accomptable for
the means we have of getting our knowledge increaſed, and therefore fure are
to labour that we may get it encreaſed. And though a leſſe meaſure of know-
ledge might ſerve turn to bring a man to heaven, yet 1. It is contrary to that
fpirit o ingenuity, that largeneſs of heart towards the things of God, which
is
Serm. 5.
II3
How to attain it.
Nec in hoc ran.
is ſuppoſed to be in beleivers, to itint themſelves in the knowledge of the
truth, and to be content to know only juſt ſo much as may carry them to hea-
ven. That were to ſtudy ſpiritual truths,not fo much becauſe they love thern as
becauſe they cannot want them; and fo not of choice but neceſity. 2. Even
where a leffe meaſure of knowledge might fave a man, yet a greater ſhould
be endeavoured after ; becauſe it might be otherwiſe foe uſefull :
For
1. It might make his work more eaſie; Clearneſs of knowledge takes off
much froin the Difficulty of Duty, The better a min ſees his work, the
more eaſily he may do it. The moít skilfull Artiſt may fumble when he works
by a dim light. That man is like to go on muſt readily in his way, who not
only knows the right one, but the wrong ones too,thoſe turnings and by-paths
which might miſlead him, and ſeeing the monuments of thers miſtakes, may
be warned by their wandrings.
2. More knowledge might make his way more pleaſant. The more de-
lectable objects a man hath to entertain his eyes, the more delight he inay
také in travailing; When night-journeys, as they have more of Dan-
ger, ſo have leſſe of Pleaſure. A clear ſight of Spiritual things may
help a Chriſtian in his way, not unely as a Direction, but as a De-
light.
3. It might make himſelf more uſefull, more helpfull to others. Though
leſſe knowledge might fuffice us for our ſelves, as to our generall duties; yet ium te acceſo
more will make us helpful to others, and enable us better for the performance ut proficias, red
of relative duties. The more knowledge we have, the more we may com- Epift.
municate. Thoſe that underſtand moſt themfelves, may beſt inſtruct and di-
rect others. They that are well skilled in their own dutyes, are most fit to
teach others theirs; Rom. 15.14. Filled with knowledge able alſo to admoniſh
one another.
And thus we ſee in theſe propoſitions, what knowledge we are to labour
after, in order to ſalvation : Only I adde two Cautions againſt two ordinary
vices, which men are very liable to in their enquiring after knowledge.
Caut. 1. Take heed of curioſity, which is the itch of the mind : It is not a
+
kindly #ppetite, but a fond longing, or an ambitious vain affectation of know-
ing thoſe things which we are leaſt concerned, or not at all concerned to know;
and which if known, would do us little good. It is a luſt and therefore not to
Nihil igitur cer-
be indulged in our felves, but mortified. It appeares,
rius eft quàm al-
1. In making inquiries into theſe things which God hath not revealed; Deut. terem Angel cæ
29.29. Secret things belong to the Lord
our God; but things that are revealed, nus, quo poft
unto us and to our Children &c. This curioſity our Saviour checks in his dir: Deum, & quæ in
ciples, At.1.6. Wilt thou (ſay they) at this time reſtore the Kingdome to If intelligunt, non
rael? Our Saviour replies, It is not for you to know the times and the ſeaſons
ira perfe&um
erre, quin in hoc
which the Father bath put in his own power. God hath revealed enough to us cognitionis ge-
in his word for our uſe and furtherance in foe faith and holineſs, and to deſire nere quotidie
to know more, is to deſire to be wiſer than God would have us. We muſt fint, novi Seme
not pry into thoſe things which it is only Gods Prerogative to know. The An. per aliquid dia
gels themſelves know not ſome things, and we ſhould be content as well as modo cogno-
they not to be omniſcient. It is dangerous peeping into Gods Ark : you dc dei operib.
a
know
ut prolis, Sex.
114
Spiritual knowlege neceſſary.
Serm. 5.
know who ſmarted for it, Sam. 1.6.19. If knowing what God hath revealed
do not fave us, I am ſure ſearching into what he hath not revealed, will not.
God hath told us ſo much of his mind in the word, as may take up our whole
man in the ſtudy of it; and we cannot buſie our felves in enquiring into his fe-
crets without neglecting the ſtudy of thoſe things, which are revealed, and
are moſt uſeful for us.
2. Curioſity appears in enquiring into the reaſon of Gods will. If Rulers
in the world, will not have their lawes diſputed, If volumus et jubemus be their
ſtile, and though they do not give the reaſon of their commands, yet they
count their Commands reaſon enough for their Subjects obedience, Sure we
ſhould allow God as much as we do his creatures. We ſhould reckon Gods
will is never unreaſonable. His Commands are as wiſe, as holy; and if he
hath not revealed to us the reaſon of his will it is becauſe he would exerciſe our
humility and have us own his ſovereignty in our obedience and acknowledge
him to be the ſupream Judge, as well as Author of our duty.
3. The fame we may fay of mens enquiring into thoſe things which concern
others rather than themſelves : When men are Learned in other mens duties,
but ignorant of their own; can ſpy motes in other mens eyes and not fee beams
in their own, Math. 7. 3. Can criticize upon little faults in their neighbours,
and yet overlook much greater in themſelves.
4. Men are curious, when they ſtudy things rather difficult and nice, than
uſefull and edifying ; ſuch as are more fine than ſubſtantial, new or rare, in-
μαζωολογίας
ſtead of great and weighty: Such ſeem to have been thoſe nevopwvial, vain
apud Theophyl. bablings, againſt which the Apoſtle cautions Timothy, Eph.1.6.20. Great
words of little ſignification ; a noiſe of ſomething worth juſt nothing. And
ſuch thoſe queſtions and ſtrifes of words about which ſome doted, v. 4. The
vainelt emptieſt perſons amongſt us, are not more phantaſtical in their garb
or diet, than ſome others are in their ſtudies and enquiries : They are for
that knowledge which is moſt faſhionable ; Their very mindes muſt be in the
mode; Their notions muſt be the neateſt and neweſt; They diſdain what is
common, though never ſo profitable; What they like muſt have newneſs
and variety or elſe abſtruſeneſs and difficulty to commend it; fomething be
fure beſides uſefulneſs. They have fick Queaſie ſtomachs, diſtempêted pa-
lates, cannot eat their ſpiritiral food unleſſe it be minced, nor reliſh the moſt
wholeſome truths, unleſſe ſet off with a Philoſophical guſt : In a word they
are rather for odd things than good;ſuch as may gratifie their wanton fancies,
rather than bring any ſaving benefit to their ſouls.
Cant. 2. Take heed of Pride, which we may fay, is a worm very apt to
breed out of the Tree of Knowledge; I Cor.8 1. Knowledge puffs up : It is a
hard thing for men to know much, and not know that they do fo. Many
that have great knowledge of other things, yet know too little of themſelves
of their own infirmities, of their own follies, and thoſe things in themſelves,
which might keep them humble. This brings me to the ſecond part of the
caſe propounded, viz.
II. What means we ſhould uſe for the obtaining ſuch knowledge as is need-
ful for us?
1. Here the firſt thing we ſhould directcois Humility. He that would be
truely
*..
Serm. 5.
IIS
How to attain it.
Thevder, ue out-
affe&.
. , in
Eap, fii.
credo,
trulywiſe muſt labour to be humble: He that would ever arrive at any height Hox.o Sapiensoft
of Knowledge, let him get low thoughts of himſelf. Pride, and a conceit of fapientiam,
ubi
a mans own knowledge, is one of the greateſt hinderances of his knuwing, adteposeu enten
I Cor.8.2, 1f any man think beknoweth any thing, be krowech nothing yet as pervenide, deſia
he ought to know, Prov. 26. 12. There is more hope of a fool than a man that is pic, Sap. Arab.
apud Drufiumin
wiſe in his own conceit. Humility makes men teachable, ſenſe of ignorance
makes them willing to learn, and God promiſeth to teach them, Pja, 25.9. 'Apx" gyakorus ole
The meek will be guide in judgement, the meek will he teach his way.
άγνοιας και γνώσης
2. We must deny our ſelves in our carnal reaſonings, Subject our underſtand- rand. Græc.
ings to the Authority of God, leave ſomething for faith to do, and not think to
Ηγείθω και πίστε
be ſuch abſolute Maſters of all divine myſteries,as to receive no more of them setelah izvimais
than our own reaſon can comprehend, when it is the higheſt reaſon in the Tbeodores,
world to believe what ever God ſpeaks, though our reaſon cannot reach it;
őrav å ny ool to
Our wiſdome in ſpiritual things muſt begin in our being fools in the worlds vorzüpa Sw78172
account, i Cor. 3. 18. If any man among you ſeemeth to be wiſe in this world Simeda atsireito
let him become a fool that he may be wiſe. Though we muſt uſe our reaſon in marellous itinum
the ſearch of ſpiritual truths, yet not reaſon only:
many things purely, are the fun ton aristu.
objects of our faith, and of them reaſon is no competent judge.
3. We muſt be diligent in the reading and ſtudying of the Scriptures, as the Tudi putarego
repoſitory the fountain of fpiritual knowledge, ſearch the Scripture, faith our
Saviour Chrriſt, John 5:39. O how I love thy Law, it is my meditation all the
duy,faith David,Pfal.119.97. Give attendance to reading, faith Paul, 1 Tim.
4.13. I have heard ofa Cardinal, that either acknowledged or boaſted that
henever read the Bible but once in his life. Reading other books, ſententia-
ries, and Canoniſt: might make himn wife enough to be a Cardinal, but not
wiſe enough to be a Chriſtian. Where ſhould we ſeek for knowledge but
in the fountain of knowledge? how ſhould we better underſtand Gods Law,
than by receiving it at his mouth?
Job 22, 22,
4. Yet we are not ſo confined to the Scripture alone as that we may not
make ufe of other good books; the labours of ſuch faithful ſervants of God
as have beſt ſtudied
his word, and beſt underſtood his mind. How doth this
age and place abound with good and found and profitable books, and well
it were that it abounded with none elſe; however we have our choyce and that
too in our own Tongue. Private Chriſtians need not the learned languages
to make them learned in the Scriptures. Expoſitors we have to help us to
underſtand the meaning of the word; Practical writers and caſuiſts to quick-
en our affections, and apply truths to our conſciences; controverſialones to
diſcover errours, and arm us againſt them; and Syſtematical, and Cateche-
tical oncs to methodize our knowledge, and order what we know, and ſhew
the connexion of ſpiritual truths among themſelves, and their dependance up-
on each other, that fo we may have a map of the way to Heaven before us, a
full proſpect of our whole Religion at one view. And were it not well, if
fome would ſpare a little time from their ſhop-books for ſuch books as theſe;
if when they cannot be getting money, they would get knowledge ; when
they cannot be dealing with good Cuſtomers, they would deal with good
Authors, ſuch as might make them more wiſe, when not more rich?
5. We should be diligent and regular in attending on the word preached.
5
Q_2
As
116
spiritual knowledge neceſsary.
Serm. 5.
As it is the duty of Miniſters to be inſtant, and preach the word in ſeaſon,
and out of feafun, Tim. 2. 4. 2. So it is duty of people to hear it. Reading
the Scriptures and good books is not fufficient for thoſe that are in a capacity
to hear the preaching of the word is the great ordinance appointed by God, for
the Inſtruction, Edification, and Converſion of thoſe that are to be ſaved and
it is that which God doth uſually accompany with moſt life and power. Asit
is in other caſes, ſo it is for the moſt part here ; you are cominonly more af
fected with what you hear men ſpeak, than with what they write. Miniſters .
may write or print their ſermons, but not their affections, not that power
and ſpirit of the word, which themfelves feel, and you perceive in them.
You are moſt like to be warıned by the word when you hear it coming out
of a hot heart. When you ſee your Teachers affected with the truths the у
duliver, and ſpeaking like thoſe that feel what they ſpeak, you are moſt like
to be affected too. Though indeed the great reaſon of hearing is becauſe it is
Gods Ordinance, and he hath not only taken care that the word ſhould be
written, that fo all may read it ; but hath appointed officers too purpoſely to
preach it that ſo all may hear it.
But withal be ſure to be regular in your hearing Take heed how you hear,
Luke 8. 18. and take heed what you hear, Mark 4. 28. and from both will
follow, that you muſt take heed who you hear too. Hear thoſe that are moſt
knowing, and beſt able to inſtruct you, thoſe that are moſt found and leaſt
like to miſlead you. Do not chooſe to put your ſouls under the conduct of
blind guides. Seek for the Law at their mouths, whoſe lips do beſt preſerve
knowledge. And when you have found ſuch, keep cloſe to them: Settle
your felves under the guidance of ſome faithful Paſtor, upon whoſe miniſtry
you may ordinarily attend. That rnnning to and from, which is uſual among
us, is quite another than what Daniel ſpeaks of, ch. 12.4. and I am fure is not
the way to encreaſe knowledge. Rolling ſtones gather no moffe. Such ro-
vers ſeldom hit upon the right way, fuch wandring ſtars may be foonelt be .
miſted. They that thus run from one Miniſter to another, may ſoon run from
one opinion to another, and from one errour to another. I dare ſafely fay,you
may get more found knowledge of the things of God by conſtant attendance
upon the Miniſtry of one of leffe abilities, than by rambling up and down
to hear many, though of the greateſt gifts. It is a great advantage to your
gaining knowledge to hear a Miniſter's whole diſcourſe, and be able to
take up the full deſign of his work, and not meerly to hear in tranſitu, by
ſnatches, to pick up here a notion, and there a notion, or hear one mans Do-
etrine in the morning, and anothers Application in the afternoon. It is no won-
der if men that run to and fro, be tosſed to and fro; They that are ſo light of
hearing may eaſily be carried about with every wind of Doctrine ; the word of
Chriſt
ſeldome dwells in ſuch vagabond hearers.
6. Pray earneſtly for knowledge. We are to cry after wiſdome, and lift up
our voice for underſtanding, Prov. 2. 3. Askit of God, Jam. I. 5. Eſpecially
addreſſe we our felves to the Lord Jeſus Chriſt as the Apoſtle of our profeſſion,
Heb. 3. 1. The great Prophet and Doctor of the Church, in whom are hid all
the treaſures of wiſdome and knowledge, Col. 2. 3. Who-of God is made un-
to us Wiſdome, Cór. 1.1.30. Who liveth in the bofome of the Father and dea
clares
(Eph.
X
1
Serm. 5.
117
How to attain it.
t
clares him to us;Fohn 1.18. He that was his Fathers Counſellor in making his
lawes, and his Meſſenger in publiſhing them, is beſt able to make us under-
ſtand them. As it is our duty to Hear him, ſo it is his buſineſs to inſtruct us:
Only beſide the uſe of all other means, we muſt look to him for his teaching.
He only can make all means effectual, and none learn as they ſhould, but
they that learn of him. There is no learning like that we get upon our knees;
that is the only ſaving knowledge, which we fetch from heaven. If you put
your children to a trade, you will have them learn it of ſuch as are molt skil-
ful in it. If you would your felves underltand any art well, you ſeek for the
beſt Artiſt you can to inſtruct you. Who can teach you all things like him
that knows all things ? who can enlighten you like him who is the true light?
John 1. 9. Men when they teach their Scholars oftentimes complain of their
dulneſs; they can but propound their notions to thein, not beget an under-
ftanding in them. An:1 Mini ters complain of their hearers, as the Apo tle did of
Quod levâ in
the Hebrews,ch.5.11, that they are dull of bearing. They ſpend their Itrength pare ramille
upon them, but cannot work the truth into them. But the Lord Jeſus Chriſt italit Arcadia
co jureni
is ſuch a Teacher,as is all beyond teachers:He can give the ſpirit of wiſdom and
revelation as it is called, Epb.1.17 and promiſeth to do it; John 14.26. He can
give inward light as well as outward, eyes as well as objects, Underſtandings
to receive the truth as well as truths to employ your underſtandings.
7. Take fit time for the getting knowledge. You have a great deal to learn,
you had need be early up; that you may
have the moſt time, and the beſt
time. Begin young, before your inįnds be corrupted with errours, or poffef-
ſed with prejudices; before you have learned too much of thoſe things which
muſt be unlearned, if ever you would learn the things of God. It is a great
advantage in this caſe, when men are intructed in the Scriptures from their
childhood, when the firſt thing they learn is to know God and Chriſt and them-
ſelves,their own condition their duty,their hopes. The time of youth is the beſt
time for getting knowledge, as of other things, fo of ſpiritual things. There Qui legem dicit:
is then leaſt within to keep knowledge out, and what is then received, uſually is pequ feria
enters moit deeply, and proves to be inolt durable. The more pliable the bit in charta noa
wax is the deeper the impreſſion, and the deeper the impreſſion is the inore neaute fimilis
like it is to laſt. Træinup a child in the way he should goe, and when he is old elt ei qui fcri-
he will not depart from it, Prov. 22.6. It is I am ſure a prepolterous courſe, tere, R. Elceze
to learn other th ngs, before you learn what is moſt neceſſary: to get a trade, apud. Drus,
before you have a Religion : to learn to know the world before you know
God,
8. If you ſay this concerns your children, rather than your ſelves, I add, le
much in teaching others the things of God: that is the way to learn them more:
fully your felves. The communicating your knowledge is the way to en-
creaſe it. You will get more than you give, and while you impartit, you will
belt retain it. While you inſtruct others, God will inſtruct you, and you may
come to ſee more in his truths, when you teach them others, than ever you
did when you learned them firſt your felves: not that every profeſſor of the
Goſpel is to be a publick Preacher of the Goſpel; Private perſons are not to
invade an office to which God never called them: but yet private Chriſtians
may be a kind of private teachers;they may read the Scriptures in their houſes,
who
2 Tim.3.15
I1S
spiritual knowledge neceſary.
Serm. 5.
X
-tix.
who yet máy not take upon them to explain it in the publick; they may care-
chize, and as Abraham, Gen. 18. 19. teach their children and their hönholds
to know the way of the Lord, who yet are not to inſtruct congregations; they
may exhort one another and admoniſh one another, and teach one another,
in Godly diſcourſe and conference, communicating each others experiences, .
and ſolving each others doubts, who yet are not to uſurpe a work into their
hands, for which Chriſt hath appointed a particular Office in his Church.
9. Be ſure to practice what you know, and live up to what you have learn-
ned. Doing duty is the way to gain knowledge. Ordinarily the more holy
you are, the more really wiſe you are, or are like to be. The better your
hearts are, the clearer your heads will be, as to the knowledge of thoſe ſpi-
ritual things you are moſt concerned to know. You will moit eaſily learn
to know, what you love moſt to do. Though the receiving the truths of God
be the immediate office of the underſtanding, yet the affections where they
Cupiditas ho- are right, will help the underſtanding in its work. The purifying of the heart
ftus intelligen. will rid it of thoſe luſts, which are wont to ſteam and vapour up into the head,
and darken the eyes of the mind, and hinder it from a right recieving of ſpiri-
tuall truths. Where fanctification is promoted in heart and life, knowledge
will certainly be incrcared too. They that exerciſe themſelves unto Godly-
neſs and thereby ſhew their love to Gods Law, ſhall not want for the know-
ledge of it. They that love his wayes ſhall not want for a guide. The ſecret
of the Lord is with them that fear him, and he will teach them his covenant,
Pſal. 25.9. If any man doe his will he ſhall know of the doctrine, whether it
be of God, &c. John 1. 17.
Uſe. 1. This doctrine informes us, 1. How miſerable they are that are
without knowledge, poor ignorant blind ſinners, that know nothing of God
and Chriſt and the myſteries of the Goſpel, and the way of duty : but eſpeci-
ally they that enjoy the means of knowledge and are in a capacity of obtain-
ing it. Woe be to them that are ignorant in an Age of knowledge, blind in
a land of light, fee ſo little even in a valley of viſion; that are ignorant in
England, ignorant in London ; that are ignorant becauſe they will be igno-
rant, are in the dark becauſe they love darkneſs. We may even wonder at
many, what ſhift they make to maintain their ignorance,when ſo much know-
ledge is abroad, but that they draw the curtaines and cloſe their eyes, and
wink away the light, and inſtead of looking for ſaving knowledge, they hope
to be excuſed by their ignorance. What though ſuch as are under an invincible
ignorance of revealed truths, may not be damned for not believing what they
have not heard, or for not doing what they have not known ? they are miſe-
rable enough in not knowing what might ſave them, as well as in their not
practiſing the little they do know, which though it be not ſufficient to make
them happy, yet is ſufficient to make them inexcuſable. And what is this to
thoſe that are ſo deeply ignorant under the means of knowledge ? who is
there among us, but might come to know fo much as is needful to his falvati-
on? who is there but might hear good Miniſters, or hath ſome good Relati-
ons, or might converſe with ſome good people, or read ſome good book?
Who is there; but hath, or may have a Bible, and a Catechiſm ? And ſo long :
as men have the Bible in their hands, they can never be excuſed if they pe-
i
rith
Serm. 5.
How to attain it.
119
nary?
2
riſh in their ignorance. So long as Chriſt is the Prophet of his Church, and
promiſeth his Spirit to them that ask him, and offereth fo freely to inſtruct
them; the caſe of thoſe that are among and converſe with Gods people, and
yet remain ignorant muſt needs be deſperate. Is it ſo greata matter to hear
the word, to read the Scriptures, and pray to God for an underſtanding of
them? who will pity a man that periſheth for thirſt, and yet fits by a foun-
tain, or that ſtarves for hunger, and yet may come every day to a full
gra
2. How fooliſh ure they that cry down knowledge, and conſequently cry up
ignorance? Make that the mother of devotion, which is indeed the Parent,
of irreligion? as if they were like to do molt, who know leaſt, as if they
were the beſt ſervants, who were leait acquainted with their Maſters will;
or might be wiſe to Salvation and yet ignorant of the truth. Others there are
too, who under the name of Head-knowledge do upon the matter cry down all .
knowledge at leaſt which themſelves have not reached, and care not for ſeek-
ing after. Becauſe ſome men have only a notional knowledge, floating in their
hcads, theſe perſons are ready to condemn all knowledge under that notion.
They have got a fine word by the end, and are reſolved to make much of it.
A form of ſpeech they have taken up, as a way of excuſing their own ſloth and
ignorance, by declaiming againſt thoſe that are better taught. Heart-know-
ledge without Head-knowledge is nonſence in divinity as well as reaſon : it is
but fire without light, and ſo at the beſt but that which the Apoſtle aſcribes to
the Jews, Rom. 10. 2. A zeal of God, but not according to knowledge.
3. How wicked are they, how great is their ſin, that keep others from know
ledge? Some there be that would perfwa de inen from labouring after it; tell
them private perſons need not be ſo knowing; they may be faved with leſſe
learning, and leſſe teaching; a little knowledge will carry them to heaven, if
they do but live honeſtly and doe their duty. And is it poſſible for a man to
live honeſtly without knowledge, or doe his duty without underſtanding his
duty, or (I adde) to believe as he ſhould, without knowing what to believe?
can you be religious by inſtinct, or do the will of God by gueſſe, though you :-
never inquire after it? why doe they not as well tell men, that they may be
rich enough if they do but keep to their ſhops and ſell their goods,though they
do not underítand their trade, or that they may maintain their health if they
do but eat and drink, though they cannot diſtinguiſh between meat and poy...
fon? Others there be who if they cannot perſwade men againſt knowledge,
will do their beſt to hinder them from the means of obtaining it. Such are
the Popiſh Clergy, that keep the people from reading the Scriptures; would
have Gods revealed will kept ſecret; or known to none but themſelves, who
never intend to do it; at leaſt, no more of it known, than pleaſeth Holy
Church, i.e. no more than is for the intereſt of the Popes pride and the Prieſts,
panches.Knowledge hath alreadydone them no ſmall miſchief,& how can that
chooſe but be too much light which endangers the ruine of their kingdome of:
darkneſs? thus thoſe Scribes, or Jewiſh Lawyers, Luk. 11.52. Took away
the key of knowledge; they entred not in themſelves into the Kingdome of Hea-
ven, and then that were entring they hindred, and 1 Thef. 2. 16. The Jews
forbad the Apostles to preach to the Gentiles that they might be ſaved. And?
how
1
.
120
spiritual knowledge neceſſary,
Serm. 5.
ſuch knowledge in ſpiritual thing Sgas is moſt conduires to be ſaved labour after
how great a ſin is it to grudge others the grace of Chriſt, and the Kingdom of
God? to drive a deſign for the damnation of fouls? It is a wretched thing for
men to build their greatneſſe upon the ruine of others, and rather to let thou-
ſands of ſouls be damned, than their ſtakes ſhould not be ſaved. Doubtleffe if
they conſidered, how little comfort they are like to have in Hell in the ſociety
of thoſe they have brought thither, they would at leaſt be content to periſh
alone,
Vſe 2. What a Reproof is here for ignorant ſouls?They that are ignorant not
becauſe they want the means of knowledge; but either becauſe they hate it,or
becauſe they are too buſie, or too lazy, or too proud to learn ? I would be
ſpeak ſuch but even in their own language, Why ſhould you be wiſer than your
forefathers, and wiſer than your teachers ? They that lived before you or i
were born, were fond of the truth, ſtudied the Scriptures, inquired into Gods
will, inade his law their meditation, their delight, their counſellor : So did
David Pfal. 1 19. 24:97 Such a one was Daniel, ch.9.2. And ſuch were
other Prophets, i Pet. 1, 11, 12. And ſuch were the Apoſtles; it was their
glory to have the mind of Chriſt, 1 Cor. 2.16. And ſuch were the primitive
Chriſtians. The Berzans were commended for ſearching the Scriptures, Act.
17. II. And ſuch the Martyrs : They would have made much of any ſingle
leaf of the Bible. And why then ſhould you be wiſer than they; Why ſhould
you think to be ſaved without knowledge, when they could not? Have you
found out any newer or nearer, or better way to Heaven, than they knew of?
Will God be more favourable to you than to them? Will he difpence with
your ignorance, and would not with theirs ? And ſo, why muſt you needs be
Wiſer than your teachers? They are fåin to ſtudy the Scriptures, and labour
to know the will of God, and ſpend their time and ſtrength in the ſearch of
truth, and count it their wiſdom fo to do, both that they may ſave thomſelves
and them that hear them; And what need they go ſo far about, if there were
a ſhorter cut to Heaven? What need they ſeek ſo much knowledge, if leffe
would ſerve their turn? What need they weaken their bodies, and waſt their
Spirits, and ſhorten their daies that they may teach you the good knowledge
of the Lord, and inſtruct you in the things that concern your peace, if you
may be favel without knowing thein? If ignorance were ſo innocent a thing
as many think it,Miniſters might ſave their breath and ſtrength for better
pur-
poſes, than the teaching of thoſe that have no need of it. Is it not a great
Thame that there is ſo much ignorance among thoſe that profeſſe to be enlight-
ned? Alas! How few be there that can give any tolerable account of the prin
ciples they own? How few have any faith, but an implicite one, any Religi-
on but a Traditional one:How many are themſelves guilty of what they blame
in Papiſts? Papiſts believe as the Church (fuppofe a Councel or Pope) be-
lieves, and how many Proteſtants believe as their Parents, or as their Mini-
ſters believe; And fo their faith ſtands not in the power of God, but the wif-
dome, or gifts, or parts, or authority of man, 1 Cor.2.5.
Uſe 3. For Exhortation. Let every
that
to fo bigh an
for the knowledge of the beſt things, and for as much of it as you can get,
Do not be afraid of too much wiſdome, of being overcharged with fpirituar
know
1
*****
1
one
Serm. 5.
121
How to attain it.
$
Anchido
knowledge. Their is no danger that this learning Mhould make you mad. To en-
force the duty, Conſider,
1. How uſeful this knowledge is, Prov. 15. 2, That the Soul be without
knowledge is not good. Knowledge in the mind is as neceſſary and uſeful as
eyes in a guide. What a Leader is to his followers, or a Driver to a Chari. The mind is
of that the mind is to the man. He had need of eyes that is to be an Inſpector commonly çaled
or leader of others. As the eye is the overſeer of the body, ſo the underſtand voziv. So Hie.
ing is of the whole, and therefore knowledge is as uſeful in the one, as light in rocles
. To perfil
.
the other. And as the knowledge of natural things is uſeful to a man, as a ty me imouk.on
man, fo is the knowledge of ſpiritual things mot uſeful to him as a Chriſtian ; as áruzimyeros
and that,
1. In the exerciſe of bolineſs, the guidance of his Will and affections, and
ordering of his actions in relation to his higheſt end. The Will is of it felfcaca
facultas, a blind faculty, and the affections are no better. The will can com-
mand, but cannot judge. It hath authority over the inferior powers; but ſuch
as muſt be regulated by the diſcretion of the underſtanding. And the af-
fections are as it were the legs of the ſoul : They can goe this way and that
way, but they muſt have the eye of the mind, to ſuperintend their motion
like a blind man carrying a lame one on his ſhoulder, who lends his own legs - roses xerous
atid borrows the other's eyes. So that though the underſtanding's work be on one paela Ximota
ly to diſcern, conſider, judge; yet without its performing that work, the will Græc.
and affections can never rightly do theirs. You can never love or hate,chcoſe
or refuſe as you ſhould, ſuch objects as are preſented to you, unleſſe you firſt
paſſe a right judgment upon thoſe objects, and the underſtanding determine
of their being good or evill; And the underſtanding camot judge aright, if it
be not informed aright. It cannot lead you if it be not it ſelf enlightned. You
can never love God ſupreamly, if your underſtandings do not judge him to be
fupreamly lovely. If ever you would duly profecute your true intereſt, you
muſt be firſt acquainted with it, and have it rightly ſtated. If you would do
your duty, you muſt firſt know it. You mult of neceſſity either neglect or
miſperform it, if you know not the rule of your doing it. Where holineſſe is
your work knowledge mult be your director. And the more knowledge you
have, the more fit you will be for the practice of holineffe. The clearer your
light and the better your eyes, the more circunſpectly you will walk. The
more you ſee the nature the beauty the benefit of holineffe,the more holy you
2. Knowledge will be moſt uſeful for the Avoiding of ſin. The more know-
ledge you have of the nature of ſin, the abundance of it in your ſelves, its of-
fenſiveneſſe to God : The more knowledge you have of the rule; the exact-
neſſe, the purity, the ſpirituality and extent of the law,and ſo the better able
you are to judge what ſin is and what it's conſequents are the better you may
eſcape it. The clearer your knowledge and the Itronger your convictions are
of the evil offin the more arguments you are furniſhed with to perſwade your
hearts againſt it. A good treaſure of ſpiritual knowledge, will belt help you
to maintain your fpiritual warfare. When you know not only your Leader
and your weapons, and your reward ; but your enemies too,and their ſtrata-
gems and way of fighting, you are like then to be moſt couragious in
your
combate.
may be.
R
3. Know-
1 22
Serm. 5
Spiritual krowledge neceſſary,
3.Knowledge will be greatly uſeful to you for your Profiting by ordinances
The better you underſtand the nature and uſe and ends of them, the more
good you are like to get by them. The more you know of the word, the
more you will ſtill learn by it. If the foundation of ſpiritual knowledge be
well luid, Ordinances will more eaſily build you up. Not only the work of
Miniſters would be more eaſie, if their hearers were better Catechized; there
would not be fuch danger of miſſing the mark,by ſhooting over peoples heads,
they would not loſe ſo much labour nor ſpend ſo much ſtrength in vain,
they ſhould not need ſo much to ſtudy plainneſfe and be inculcating principles,
and lifping out the firſt rudiments of religion as to thoſe that are but babes in
knowledge : But hearers likewiſe would receive the word with more profit;
they would more eaſily be brought down under convictions, feel the power of
Exhortations, be quickned to duties, yeild to reproofs, entertain admonitions
and taſt the ſweetneſs of Gods confolations, and ſo more eaſily obtain the end
of their hearing. To conclude, if your underſtandings were more enlight-
ned, your affections would either be ſooner warmed, or their heat be more
regular; if more truth were known more duty would be done; if our doc-
trine were better underſtood, our application would be more effectual.
2. Spiritual knowledge is moſt delightful. Prov.24. 13, 14. The knowledge
of wiſdome is ſaid to be to the ſoul, as the honey and honey-comb to the taſt.
The Knowledge of truth which is the proper object of the underſtanding doth
uſually carry ſomething of pleaſure in it, and the inore excellency there ap-
pears in any truth, that more delectable a thing it is to know it But there be
no truths ſo excellent as ſpiritual ones, ſuch as concern God and Chriſt and
the miiteries of Salvation, and therefore the knowledge of none is ſo delight-
ful. What high and refined delights doth the contemplation of God in all
his holy Attributes and Excellencies afford to glorious Angels, and the Spirits
of juſt men made perfect? How do thofe heavenly creatures deſpiſe the groſſe
and fæculent pleaſures of the ſenſual world ? And though Saints here upon
Earth cannot riſe ſo high in their delights, becauſe not fo high in their Know-
ledge; yet they may find incomparably more pleaſure in knowing the things
of God, even according to their preſent capacity, than the greateſt Voluptu-
aries can in the enjoyment of the creature. If a Philoſopher can take more
pleaſure in the ſtudy of nature, or a Mathematician in his demonſtrations than
à fenfualiſt can in his feaſts and treatments; If lines and angles can do more
for the mind of the one, than meats and drinks for the palate of the other; How
far then do the delights a gracious ſoul finds in the itudy and ſearch of Divine
truths tranſcend both ? And this pleaſure is yet more heightned by the Intereſt
Saints have in the Truths they Know ; when they are not only excellent in
themſelves, but of the greateſt conſequence to them. To Know God, and
that as their God, to know Chriſt and that he is a Chriſt for them, to know
the Saints priviledges and that they belong to them, to Know the promiſes
and that they have a ſhare in them, to know there is a Heaven, a ſtate of
future glory and bleſſedneſs and that themſelves are concerned in it, this
muſt needs be a delightful Knowledge. You can take ſome pleaſure in
feeing a rich countrey, and pleafant feat, and fine houſes, but much more if
you ſee them as they that are to inherit them. If a natural man may take ſome
plea-
Serm. 5.
123
How to attain it.
You count a
pleaſure in the meer notion of divine truths; how much more miay he do it that
is concerned in them?
3. This knowledge doth greatly adorn and beautifie the Soul. It is a confi-
derable part of the fouls perfection, Col. 3.10. The Image of God is ſaid to
conſiſt as in righteouſneſs and true holineſs, fo likewiſe in knowledge, How
full of it was Ādam in Paradiſe ? And how full of it are Angels in Heaven?
The more men know of God, the more like they are to him; and the more
they reſemble him, the more beautiful and perfect they are.
clear eye, not only uſeful to the body, but a piece of beauty in it. Light
in the mind is an ornament to the ſoul, as well as a help. Saints in Heaven
that are moſt perfect,are moſt knowing; and the fulneſs of their knowledge is
a great part of their perfection.
4. It is a moſt becoming thing, moſt ſuitable to you as Chriſtians, ſuitable to
your new nature, your new ſtate, your ſpiritual relations and ſpiritual privi-
ledges. It ill becomes them, who are called into Gods marvelous Light, i Pet.
2.9. Who are the children of Light, Eph. 5.8. and the children of him
who is the Father of Lights, Jam.1. 17. they that are faid to be in the Light,
1 Joh. 2.9. nay to be Light, Eph. 5. 8. yet to be without light. An igno-
rant Saint is as great a Solæciſin in Chriſtianity, as a Graceleſs Saint, and that
is ſuch a Saint as is no Saint.
5. Conſider the miſchief and danger of ignorance.
1. It expoſeth you to Errors and Deluſions, Math. 22.29. Who fo apt to
be miſled as he that hath no eyes. He that knows not which is the right way,
muy eaſily be drawn into a wrong one. He that walks in darkneß knows not
whither he goes, Joh. 12. 35. Affection is a good follower, but a bad lead-
er ; It is too blind to be a guide; It embraces it's object and yet knows it not.
It muſt be beholden to the eye of the mind, light in the underſtanding, or elſe
all its inotions will be but wandrings. It will be ſure to rove, where it is not
lead: It is an Egregious paralogiſme of them that argue againſt the tranſlation
of the Scriptures into vulgar languages that chat that is the way to encrafe Er-
rours, and Diviſions among Chriſtians; For that multitude of Errours which
is among us, is not the effect of too much knowledge, but too little : as Mens
loſing their way by day-light is not the effect of their having eyes, but either
of their not having them, or not uſing them. Men do not run into Errours
becauſe they know the truth, but becauſe they do not know it, or are not eſta-
bliſhed in it, or are not able to prove it. Not only Pride and obſtinacy, but
Ignorance too hath a hand in Hereſies. That which is Herefie at laſt, may be
but a ſimple Errour at the firſt; and that too men may embrace, not ſo inuch,
or not only, becauſe they hate the truth, but becauſe they do not know it.
Perverſe diſputings of men of corrupt winds, proceed from them as being deſti-
tute of the truth, I Tim. 6. 5. In other places we fee by experience, that
where men have ordinarily more knowledge, they have fewer Errours;
Where they are better catechiſed they are leſſe unfound. It is ſcarce to be
imagined that ſo many abſurd and ridiculous opinions, ſhould paſſe currant a-
mong us for great truths, were it not for ignorance, as well as intereſt. And
I doubt not but many of the greateſt Patrons of Errours, if throughly exami-
Aed would be found guilty of the deepeſt ignorance; and while they pretend
R 2
to
I 24
Serm. 5.
Spiritual knowledge neceſſary.
t.
:
to know more then others, they know much leſſe then is needful for them-
felves. When men walk the rounds in Religion, it is a ſign that it is night
with them. It is darkneſs that fills them with ſo many phanſies and whimſies.
Mens heads are moſt apt to be giddy, when their eyes are cloſed.
2. It expoſeth them to wickedneſs to, when the mind is dark, no wonder if
the mind be impure. VVhen there is no light coming in at the window, the
houſe may well be dirty: He that cannot judge what is good and what
is evil, may eaſily refuſe the good and chooſe the evil. he that is
ignorant of duty, may ſoon come to be prejudiced againſt it, and then
dif-affected to it, and then to embrace the contrary. Crooked ſteps are but
the ordinary conſequents of blind eyes; and none more ready to walk after
the courſe of this world, than he that is unacquainted with the waies of Gods
commandments; or (to invert the Apoſtles words, I Cor. 14. 20.) None
are more like to be men in malice and wickedneſs than they that are children
in underſtanding. That the Heathen, Eph. 4. 18. were alienated from tbe
life of God, it was becauſe of the ignorance that was in them. I ſhall never
wonder to ſee a conſcience not informed to be debauched ; to ſee him that
knows not God, to neglect God, him that knows not duty, neglect duty,
or him that is ignorant of ſin, live in ſin. And though the beginning of fin be
out of ignorance; yet mens progreffe in it may be out of affection. If at firſt
they commit it, becauſe they know not the evil and bitterneſs of it, yet they
may afterward love it, when they have taſted ſweetneſs in it. They that
have no knowledge to do good, may the fooner learn to be wiſe in doing evill.
Mens luſts do then eſpecially rule over them, when they are themſelves un-
der the power of ignorance, 1 Pet. 1. 14. Not faſhioning your ſelves accord-
ing to your former lufts in your ignorance.
3. It expoſesh them to Apoſtacy, even from what good they profeſſed to
have. How ſoon are their leaves ſhaken off from them by the ſtorms of
temptation? how ſoon are they withered by the hot Snn of perſecution, who
are not well rooted in ſpiritual knowledge? Men will never heartily love the
truth, if they ſee not its beauty, and never adhere to it, if they do not love it.
An unſetted judgement will make unconſtant affections. I have heard of a
Martyr that could not diſpute for Chriſt, and yet could burn for Chriſt; but
I never heard of any that could burn for him and yet did not know him. They
that do not know the truth, the excellency, and power, and precioufneſs of it,
cannot ſee reaſon enough for their laying down their lives for it. They that
know not the riches and glory of the other world, thoſe great things which
may deſerve their perſeverance, and encourage their reſolution, and conſtan-
cy, will hardly be induced to ſecure the hope of they know not what, by the
loffe of what they ſee and enjoy. We may certainly ſay that ignorance of
Gods truths and waies is one inain root of Apoſtacy from them; and had ma-
ny of them, who in theſe declining times have forſaken either, ſeen as much
in them as others ſee, they might have found as good reaſon for their adhering
to them, as others have found ; So that to conclude this, ignorance is a ſin
which expoſeth men to temptations of all kinds: the Devil can ſcarce deſire
fitter matter to work upon, than ignorant perſons. To whom ſhould he put
off his wares but to thoſe that are fo dim fighted, that they cannot perceive
the
3
Lpb.6.12.
Serm. 5.
5
How to attain it.
125
ihe falfeneſs of them ? where ſhould the Ruler of the darkneſs of this world ſet.
up his Throne, erect his Kingdome of darkneſs, but in dark ſouls ? where
ſhould the Devil reign, but where ignorance reigns ? none more obedient:
vaſſals to him, than they that know not the laws of their true Sove-
raign.
4. Laſtly, Ignorance expoſeth men to Gods judgments, as well as any o;
ther fin doth and thoſe not only temporal, Iſaiah 5.13.but eternal too, 2 Thef.
1. 8. Chriſt when he comes to judgment will execute vengeance on them that
know not God. Thoſe that God will love, he will have them come to the know-
ledge of the truth, I Tim. 2. 4. And even the ſervant that knows not his.
maiters will, ſhall have his ſhare of fripes, Luke 12.48. Men may periſh not
only for lack of that knowledge, which is abſolutely neceſſary to falvation,
but for lack of that which they were bound, according to their opportunities
to have gained. I have heard it as the ſaying of a learned man, that a Papii*
might be ſaved, but a Recufant could not; as having fufficient means for con-
viction, and information. I am not concerned to diſpute the truth of the for-
mer, but ſee no reaſon to queſtion the certainty of the latter. And might it
not be ſaid of many Proteſtants that they might be ſaved in another Country,
but cannot be ſaved here, and that for the ſame reaſon, becauſe here they
have means of getting more knowledge? alas ! how many ignorant ſouls are
in Hell already, and how many more are poſting after them? when they dye
there goes not only duſt to duſt, but darkneſs to darkneſs; the darkneſs ofig-
norance to the darkneſs of Hell. They will at laſt find themſelves greatly de-
ceived, that think they ſhall be ſaved becauſe they are poor ignorant créa-
tures, and know no better : that is, that they ſhall be ſaved becauſe they
know not the way to ſalvation; they ſhall be healed becauſe they know not
what will cure them. And however they may for a time flatter themſelves,
upon the account of any external priviledges, that they are Chriſtians, Pro-
teſtants, Profeſſors, yet they may read their doom in the Text, 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 under-
ſtanding, therefore he that made them, will not have mercy on them, and he
that formed them, will shew them no favour.
Serm. 6%
1
a
1 26
Serm. 6
Of Sabbath Sanctification.
Serm. VI.
Iſaiah 58. 13;14.
If thouturn 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
ways, nor finding thine own pleaſure, nor ſpeaking thine own
words:
Then ſhalt thou delight the ſelf in the LORD, and I will cauſe thee
toride upon the high places of the earth, and feed thee with the
heritage of Jacob thy Father : for the mouth of LORD hath Spo-
ken it.
*
T
The Negatively Duties are expreſs':{7. We are play and comprehenfively,
Hefe two verſes contain a modell of Sabbath Sanétification,
The 13. v.contains the Duties enjoyned.
The 14. v contains the priviledges annexed.
The Duties are ſet forth unto us{2. Affirmatively
.
Sı. Negatively.
More .
The Generall in theſe words.
If tbon turn away tby foot from the Sabbath from doing thy pleaſure on my
boly 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 affeltions from each objects to
which corrupt will do Itrongly incline us. The Affections are the feet of oth
fouls.
(Secondly,) Or an awful fear of treſpaſſing upon the Sabbath, for the fatis.
fying of our carnal deſires. As men that are afraid of treſpaſſing upon ſome
great mans free-bold, withdraw their foot, and turn another way, &c. The
Sabbath is Gods Free-bold of which God faith as once to Mofes, put thy ſhoes
from
Serm. 6.
of Sabbath Sandtification.
- 127
:
from off thy feet, for the place whereon thon ſtandeft 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 tranfgreffe.
3. The third thing in the General is the reaſon, why we ſhould be fo afraid
of incroaching upon Sabbath-time, implied in this clauſe, upon my hoiy day.
Wherein are two conſiderations,
1. It is holy time.
2. It is Gods tirne,
To take holy time, and beſtow it upon our own lufts, 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 Hebraiſin 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 un-
regenerate 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 :
fatisfying 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 infnared
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 im-
pertinent diſcourſes, worldly contrivances, or in the Apoſtles language, All
filthineſs and fooliſh talking and jeſting, or any thing, that is not convenient : Eph
To y me avije.
Chriſtians ſhould not only conſult what is lawful? but what is decent, and xovlida
ornamental to the Sabbath. None of theſe things muſt be ſo much as named on
our days, much leſſe on Gods dayes,
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 wile words.
But there is one thing further obſervable that is, the note of appropriation,
viz. thine own, tbine own wayes, thine own pleaſure, thine own words; thine
own? what is that? Anſw. In oppoſition to Gods wayes, Gods pleaſures, Gods
words, thereby utterly excluding not only wicked wayes, and ſinful pleaſures,
and profane words whát foever which are unlawful at all times but even all
fuch ways pleaſures,words and thoughts alſo(which are the words of the mind)
which relate to our own private concernments, whether perſonal or domeſti-
cal, ofa worldly and ſecular nature, which though they may be lawful upon
other dayes (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
1 28
Serm. 6.
of Sabbath San&ification.
1
namely Neceflity and Charity, of which I ſhall ſpeak more largely hereafter.
In a word.
Nothing may be done or ſpoken, but whatis of a divine or Sabbath nature
and tendency, upon pain of forfeiting our part in the bleſſed priviledges fol-
dowing verſe 14. and ſo much for the negative part of Sabbath Sanctifica-
tion.
I come to the Affirmative.
And ſhalt call the Sabbath a delight, the holy of the Lord, Honourable and
Malt
' honour him. In theſe words alſo thence 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 ho-
nour It or Him by a ſuitable deportment.
1. If we would fanctifie the Sabbath acceptably, we muſt call the Sabbath
a delight. Call]i. e. account it fo; calling) it is an act of the judgement, or
appreciative faculty, a Delight, or (as ſome render it) thy delights, we muſt
reckon the Sabbath inter Delecias, as it ſaid of Jeruſalem, Lam. 1.7. ſhe re-
'membred all her pleaſant things, ſurely her Sabbaths were fome of thoſe
pleaſant things; it is faid 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 ſpiritually, holily and Univerſally, but they muſt be done
with delight and complacency, we muſt preferre them to our chiefeſt joy; yea
the very
approach of the Sabbath ſhould be our delight : fo 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, Pfal. 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 more affected with joy and gladneſs in all my
life; then when I was wont to hear the people encouraging one another to
affemble 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 ihe Lord, nuta-
bly propheſyed of in words at length, Iſa. 2. 2. 3. verſes, many people all
go and ſay, Come ye, and let us go mp 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 loſſe of Ordinances and Sabbaths they have
been dead in the neſt, like Rachel weeping for her children, and would not be
comforted becauſe they they were not; And in the recovery and enjoyment of
them they have rejoyced as men rejoice that divide the ſpoil, ſee Pſ. 3.P8:42,
€ 43.0 84. per totum. Chriſtians, we muſt write after thisc opy, and count
the Sabbath not our Duty only but our Delight and priviledge.
2. Affirmative duty.
The Holy of the Lord.
We mult call it, 1.6. ( ut fup.) count it, keep it, as Lichdoſh, Jehovab,
fancta
camping
Serm. 5.
of Sabbath San&ification.
129
ſanctum Domini. One of the titles of Jeſus Chrift, The Holy one of God: we
mult obſerve the Sabbath as Holy time. Holy, yet not by conſtitution, not
effentially holy as Chriſt is holy; nor inherently as the Saints are holy, but
holy by inſtitution, bý function, relatively holy: the Lord bleſſed the Sab-
bath-day and hallowed it, 2.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 precep: and plat-form for Sabbath-fančtification) meditation,
rejoycing in God, and Thankſgiving, as you may read at large.
Thirdly, VVe muſt call it (i, e. count it) bonourable or the glorious day of
God: Glorious upon ſeveral accounts.
1. For Gods glorious reiting 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 metral ſo much, though it be of fil-
ver or Gold, but for the Image, ſuperſcription and impreſſion it bcareth. E-
very day in the week is Honourable becauſe it is Gods Creation, but the Sab-
bath is glorious for the inſcription, Fehovah hath ſet his Image upon it. He
did ſanctifie it. It hath Gods ſanition upon it and that is glorious.
3. It is Honourable for thoſe glorious ends for which it was ſet a part, and
they are three.
1. That God might ſanctific his people, Ezekiel 20. 12. moreover I gave
them my Sabbaths for a ſign between me and them; not a ceremonial finas
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, fanctified 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 fanétifie him: ſo ver.41. I will be fanétified in
you : fo Levit. 10. 3. I will be ſanctified in them that draw nighe; God
ſanctifieth us when he makes us holy, we fanctifie God when we acknowledge
him to be holy. God fanctifieth us when he makes us what we are not, we
ſanctifie him when we acknowledge him to be what he is. Thəfe 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 imperfeit 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 connes
down, and offers himſelf in wayes of ſweet and friendly Communion with his
people, Exod. 20. v. 23.
4th. Duty is,
As we muſt call and count it glorious, ſo we muſt altually honour it or him,
(it-may be rendred both) and indeed when we honour this day we glorifie God,
S
and
130
Serm. 6.
of Sabbath Sanctification.
and we glorifie God when we make him our end in honouring his day. With
out both theſe we do take Gods Name in vain, and do but mock God, rather
in pretending to keep a Sabbath than glorify bim. Wee muſt ſet up God in
his own day and in his own Inſtitution. And thus I have done with the
opening of this bleſſed Modell in the Duties of it.
I ſhould come
now to the Priviledges annexed, but ſufficient to the day is the travell
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 fall raiſe fome obſervations inſtead of more diſtinct Uſes and appli-
cation.
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 Antifabbatical 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 folemne convention for Humiliation and Atonement,
of which we read Levit. 16. 31. and 23.-27. 31. But ſurely it is an unrea-
ſonable 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 Exhor-
tation in the former part of the chapter. Here therefore I conceive we are to
underſtand the Weekly Sabbath, not onely 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
Ifaiah) ſpeaks of the Evangelical Sabbath, which was to continue to the end
of the world.
Cafe 1.
Rules.
Gen2,3,
Rules drawn from the Negative part of this modell.
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 fouls therein) God did immedi-
ately inſtitute a Sabbath for it.
And on the ſeventh day God ended all his works which he had made and
reſted on the ſeventh day from all his work which he had made, and God blef-
ſed the ſeventh day and ſanctified it, becauſe that in it he had refted from all his
work which God created and made.
This fome learned Divines ſuppoſe to have been by way of Anticipation
only; to be a Sabbath in Deck (as it were ) untill the Church ſhould have
need of it; Others as eminent and learned as they, do affert it to have been by
way of inſtitution ; a notion of a far more eaſie underſtanding than the former
and more uſefull. This Sabbath reſted (it ſeems ) fometimes in ſilence :
Save onely 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 properly Sabbath work) untill at length we may.read of it in words
at
KAWY
:
131
Of Sabbath Sanctification
Serm. 6.
.
Exod. 20.8,9
10, 11
at length Exod. 16.22.23. and Moſes fpake to the people, this is that which
the Lord hath ſaid, to morrow is the reſt of the holy Sabbath. And this fome
conceive to be a ſecond and renewed Inſtitution; but with little probability.
Mofes rather ſpeaks of it as a thing notoriouſly known to the Ifraelites in the
Wilderneſs, it being of a more ancient Originall than the Miracle of the Man-
na: yet it may ſerve as a teſtimony unto the Sabbath, and of uſe unto our pur-
poſe.
From thence therefore we muſt ſtep on as far as Mount Sinai, for a new in-
ſtitution, and there we may find it ſtanding in the midſt of the 10 Moral pre-
cepts, the fourth whereof it makes in number.
Remember that thou keep holy the Sabbath day, &c.
Then was that command which before was given by wordof mouth and con-
tinued 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 Mole's and
the Prophets on its own baſis untill the Meſſiah came, who put upon it his
own Sanction, Mat. 5.17. to the end. And under that Sanction did the fe-
venth day Sabbath continue, untill upon the Reſurrection of the Lord Jeſus
Christ, that fun of Righteouſneſs, and by his Command to his Apoítles Acts 1.
2. the Sabbath was tranſlated to the Firſt day of the week, and that continued
by Apoftolical praltice, and by the practice of ſucceeding ages of the Evan-
gelical Church, the Goſpel Sabbath, or Lords Day even to this preſent gene-
ration
Such I ſay hath been the care and love of God to his Church to this day,
that it never was without a Sabbath, unleſs it were when the want of a Sab-
bath was the Puniſhment of ſinfull neglect and obſtinate violation of the Sab-
bath. And this care God uſed upon a twofold account.
1. Upon the account of his own Soveraignty. Sc. that by reſerving one day Lam.2.6.
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 Jew's; whereby we do not on-
ly intitle God to the whole harveſt, but whereby the whole lump and maſſ is
ſanctified to us.
2. A Second Account is Gods pitty and Compaſſion to his Creatures, God Eccles 3,11.!
ſaw the heart of man ſince the fall fo 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 injoyned him the ſevere obſervation of one day in ſeven,
that he might lay upon
him the neceſſity of minding and ſeeking the things of e-
ternity, 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. Obferve, this day God was pleaſed to honour with the title of a Sabbath Rule or Note.
as both here, and in the fourth Commandment, which ſignifies reſt, becauſe
on this day, both God the Father and God the Son reſpectively, did reſt from Gen, 2, 2.
their
S 2
132
of Sabbath San&ification.
Serm. 5.
5
:.
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 oftended 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 fort of Chriſti-
ans, 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 elſe.
where, and
2. The notion of a Sabbath ſignifies no more but Reft; and is Reft Jewijlı?
Oh that men would look into their hearts to ſee whether the reaſon of this dir.
gult is not inore latent there,
3. And were it a Jewiſh name (indeed) is not the Jewiſh name [Sabbatb]
better than the Heathenijb-name [Sunday]? The name which Heatheniſh I-
dolaters gave it in their Dedication of that day to the Created funn? Not-
withſtanding conſult their Calender, 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 fort 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 Ifraelites once celebrated in the wilderneſs, wherein they did
bat 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 gratify
the ſenſual world of carnall Chriſtians : but for an holy reft, a reſt to be ſpent
in Publick, Domeſtick, and Secret duties of Religion; Reading the Scrip-
tures, 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 &c.? This is a lamentation &c.
From theſe words [my holy day] take a third Rule.
We muſt took 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 holy of the Lord,
twice in this 13. verfe, and this not in reference onely 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 Evangelicall Sabbath? Surely it
is the voice of the glorious trinity that calls it, my holy day; God the Fa-
ther by Creation, God the Son by Redemption, and God the Holy Ghost
by Sanétification, ſending down a rich and plentifull effuſion of Gifts
and Graces upon the Apoſtles, for the enabling them to go forth and convert
the
Amos 8.5
Rule 3.
2
Serm. 5.
Of Sabbath Sanctification.
133
$4
1
the Gentiles, by the preaching of the Goſpel. To deny God his ownright is
Sacriledge and Athei]ın.
We learn from hence that we muſt give God the whole Entire day, my
day faith God: a few houres, or the forenoon will not ſerve Gods turn: but he
challengeth the whole time, as his own peculiar.
There is a great difpute amongſt Divines, when the Sabbath begins, and
when it end's? the text determineth the controverſie, faith God all is mine.
The whole 24 houres is Sabbath:look how many hours we reckon to our daies,
ſo many houres we muſt reckon to Cods dayes alſo, if we will be ingenuous.
Obj. But who is able to ſpend the whole 24 hours in religious duties with-
out any intermiſſion ?
Anſiv. None neither is it required, for neither do we our felves on our
dayes, ſpend the whole 24 houres in the impioyments of our particular places
and callings, but we allow our felves a ſleeping time, and a time for prepa-
ring 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, provi-
ded always.
1. That we be not overlaviſh and prodigal in our indulgences to the fleſha,
and the concernments of the outward man, that we 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 dayes 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 facrifice was to be offered ; and ended at three of the clock
in the afternoon, at evening facrifice.But the weekly Sabbath was holy in the
whole extent of it: not indeed by conſtitution but by inſtitution and conſe-
cration; God bleſſed the Sabbath day and hallowed it, i.e. ſet it apart for di
vine and holy uſes of which more infra.
In our fanctifying of the Sabbath, we must have an equal reſpect to the nega. Rute oruote,
tive prohibition, as to the affirmative injunition :i.e.to what is forbidden; as.
well as what is commanded, et e 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 evily, and learn to do good.
The negative and affirmative precept have ſuch a mutual relation one to a-
nother, 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 Sab-
bath, that lieth a bed all day, becauſe he doth not work; nor he that followeth
his ſervile labour, becauſe poſſibly he may perform ſome religious duties..
what God hath joyned together let no man put aſunder.
Carnal ſports and pleaſures are as greata profanation oft be Sabbath, as the
moſt ſervile labour and drudgery in the would. Dicing and carding, do as
much violate the Law of the Sabbathas digging and carting; playing as mucho
as ploughing, dancing and morrice-games as much as working in the fritlsa
forga
!
of Sabbath San&ification.
134
Serm. 6.
AF
ter.
::
tota in toto, et
parte,
3.
forge, Bowling and ſhooting, as well as hewing of wood and drawing of wa-
The reaſons are clear; for
1. Sports and pleaſures are as expreſly forbidden, as bodily labour in our or
dinary vocation; for he that faid thou ſhalt do no manner of work, faidallo,
thou ſhalt not find thine own pleaſures, &c.
2.Sports and pleaſures are as inconfiſtent with a Sabbath frame of ſpirit, as
the groſſeſt labour in our calling : yea i'le undertake that a man in his parti-
cular 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.
A man in his carnal pleaſures is like the ſoul in the body. All in all; and all in
tota in qualibet
every part of their pleaſing vanities; pleaſures do fox and intoxicate the
brain, when as labour is apt to make them ſerious and conſiderate.
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 fin ) but his dreſſing of
the garden would have been a diverſion from attending bis Creator in the Or-
dinances of a Sabbath.
4. Carnal pleaſures leave a defilement on the ſpirits, and ſo do totally in-
fit 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 Chrifti-
ans never think of reconciling carnal pleaſure and Communion with God toge-
ther: it is impoſſible.
[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 hy them will he either juſtifie thee
for
fanctifying 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 joyn
himſelf to our Tables, or leffer companies, as he did with the two diſciples
Luke 24.15.16. going to Emaus, and ask us, what manner of communications are theſe which
ye
bave one with another; how might the queſtion fill our faces with paleneſs
and ſtrike us ſpeechleſs ?
Alas who can tell what day it is by mens diſcourſes and conferences one with
another ! how vain, fooliſh,unprofitable and unfavoury is moſt mens ſpeech all
the day! no jeſt fo 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)
7th. Obr.
17
......
Serm. 6.
of sabbath San&tification.
135
fay) moft men fill up the vacancies of a Sabbath. And is that ſinful will you.
fay? was it not Nehemiah's queſtion, Nehem. 1.2. Hanani one of my bre-
thren came, he and certain men of Judah, and I asked them concerning the
Jews that had eſcaped, which were of the Captivity, and concerning Jeruſa-
lem, &c. preſently what news? And why may not Chriſtians ask the ſame
queſtion? yes, they may, when they ask it with Nehemiah's fpirit, to Ne-
hemiah's end, fc. that we may get our hearts futably affected with the miſe-
ries or proſperity of the Church of God abroad or at home : ſee what a graci-
ous uſe he makes of his news in that and in the following chapter at your lei-
fure : go ye, and do likewiſe, and it ſhall be your honour.
But to tell news, and to inquire after news meerly for novelty fake 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
unfavoury 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 he Lords day and honour. The
Lord takes pleaſure in his people. Oh let the faints be joyful in glory. Let your Pfal.147.4.5i
ſpeech be alwaies ſeaſoned with ſalt, eſpecially on Gods day, that you may
feaſon 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 of
holy David; ſet a watch O Lord before my mouth and keep the door of my lips:
the fabbath is Gods glory, let your tongues be fo too.
The like caution we ought to uſe about our thoughts (by the rule of pro. 8th, Rule.
portion) they being the language of our hearts, and as audible in the ears of
God as our words are to mens; yea whereas men underſtand.our hearts by.our.
words, God underſtands our words by our hearts.
Moſes did fet bounds about the mount that neither man nor beaſt might Exod.19.12, 1
break in, whatſoever touch't the mountain muſt dye : fo 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 for out: Prøv. 44231
of it are the iſſues of life.
The heart indeed is not fo 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 mediations of
Pral.19. ulmer
my heart, 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.21.29
Chriſtians, this caution is of a ſpecial concern to you. o Jeruſalem walla
thine heart from wickedneſs, that thou mayſt be ſaved'; how long ſhall vain Jerem. At it
thoughts lodge within thee?
Reſolve the text into its integrals, and it will afford you ſome fuch oby
ſervable.
I Thoughts will defile the heart, as well as deeds. Waſ thy heart.
2. This defilement will damn the foul, waſh that thou mayît be ſaved.
3. The reaſon is implied: they are wickedneſs; waſh thine heart from
wickedneſs.
7
136
of Sabbath San&tification.
Serm. 5.
*
Hoſea 8. 13.
4. All this evilis (even)'in vain thoughts as well as in vile thoughts, how
long ſhall thy vain thoughts, &c.
$. Therefore we 'mult 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 Chiſtian every day, how much more on
Gods day ? the purer the paper the fouler the Štuin and blot.
Chriſtians look to your hearts.
Further take notice of the appropriation; Thy own ways: Thy own pleaſure,
Thy own words.
Objelt. And are not holy ways, and holy pleaſurésand holy words our own
as well as ſuch as are carnaland 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.
I have written to him (faith God, the great things of my lait, but they were
accounted a ſtrange thing : Alienum, forreign, and of no concernment to him-
ſelf at all.
And let this alſo ſerve for a tenth rule.
In our fanitifying of the Sabbath we must be ſpecially careful to diſtinguiſhi,
what is Gods, and what is our own.
Satans.
Indeed we muſt diſtiguiſh between what is Our own.
(and Gods.
There be finful, wicked pleaſures, ways, words, thoughts; I fay 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 a-
gree.
And there are our own pleaſures, ways, words and thoughts, ſuch as con-
cern 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. c. of
Gods command, and ſuch as lye ir a direct tendency to the worſhip and fer-
vice of God in publique, private, or fecret; and theſe only we may and muſt
do, and mind upon the Sabbath; if we inix any of the Devils, or our own
pleaſures and profits with Gods, we pollute the holy things of God, and pro-
phane his Sabbath.
This is the ſumme of what time will give me leave to ſay upon the Nega-
tive 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 theſančtifying of the Sabbath, then may the
generality of Chriſtians lye down in the duſt and finiting upon their thigh, with
briniſh tears upon their cheeks, confefs (with a Pious Honourable Lady upon
her dying Bed, Oh I never kept a Sabbath in all my life.
The Lord teach us ſo to laythis fin to heart that God may never lay it to
oor charge.
Having
!
Serm. 6.
of Sabbath San&tification.
137
}
*
..
Having thus breifly diſpatcht the Negative part of Sabbath-Sanctification
contained in this model ; I come now to the Poſitive and Afirmative part.
There, we ſaw what we are furbidden, as that whereby the Sabbath is pol-
lugeda
Here we are informed what we are commanded, as that whereby the Sab-
bath is ſaxltified i.e. kept holy to the Lord; as we are enjoyned, keep the
Sabbath-day to ſanctifye it, &c. in theſe words following; [ And Wait call
the Sabbath u delight, the holy of the Lordo honokrable, and fialt honour
Him, &c.]
In this Poſitive model are contained four great comprehenſive brancbes or
Duties, wherein the ſanctification of the Sabbarb doth confiſ, fc.
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 mut real-
ly and attually honour God, or honour the day.
The Heads are few, but they are very comprehenſive, and ſuch as will af-
ford us (in the opening of them) much matter for our uſe and direktion in the
fanétification of the fabbath, although I intend in this exerciſe but breifly 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 ſupplyed)
thy Delight.
Calliť 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
boly of the Lord, and of honourable renown.
A delight, thy delight, we muſt call it ſo, account it fo, or make it ſo.
The Sabbath inult be a dele&table thing to us; a neſt of ſweetneſſes, the de-
light of our eyes, the joy and rejoycing 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 fignificantly oppoſe unto the
pleaſures forbidden before in this fame verſe.
If thou turn away thy foot from doing thy pleaſure,&c.g.d.muſt we be ex-
cluded and ſhut out from all pleaſures and delig bts upon the Sabbath. No, faith
the Holy Ghoſt, fanctifie the Sabbath of Febovah 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 m re
ſweet and delectable to thee, than all the ſenſual and luſcious contentments
and ſatisfactions which this whole ſublunary world can afford. Make the Sab-
bath thy delight, and thou ſhalt need to knock at no other door for pleaſura-
ble entertainments. If thou kneweſt the gift of God, and who it is that faith
unto thee, call my Sabbath thy Delight, he would make his day unto thee a
Spring of ſweetneſs,that ſhall alwayes be flowing out to eternal life: a day well
fpent with Godwill fill the ſoul with joy unſpeakable and full of glory.
Qu. But what ſhall we do that we may make the Sabbath our Deight?
I
?
or,
When may we be faid to call it fo, or makeit ſo ?
T
1. We
139
of Sabbatb santification.
Serm. 6.
Pfal. 43, 4.
pral, 63.1,
ly;
Rules or ſignes
i. We then Call the fabbath our delight when we can rejoyce in the approach.
of making thic of the Sabbath. See how holy David doth ſolace his ſoul in the joyfull ex-
Sabbath a de pectation of Comunion with God, when his baniſhment from the Ordinances
light.
d.d approach,
Then shall I go unto the altar of God, unto Cod my exceeding joy. Heb. the
glądneß of my joy.
2. Our early ſtirring up of our felves to bid the fabbath welcome to our
hearts and habitations. So the holy Prophet, O God, thou art my God ear-
ly will I ſeek thee. The earlyneſ of his devotions ſhewes 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 univer-
Jally carefull to ſanitifie God in all the inſtitutions of the day, both publique,
private and ſecret:
And are follicitous ſo to Methodize and time them that they may not juſtle
out or interfere with one another ; that is to ſay, to be ſo carly in our cloſet-
devotion, that the cloſet may not exclude or ſtreighten the duties of the Fami-
and ſo to perform the Domeſtick Duties that they may not treſpaſs upon
our attendance on the more folemne publick
worſhip of God:
An Univerſal reſpect to all the inſtitutions of a fabbath is an evident de-
monſtration that we call the fabbath our delight.
As David evidenceth to his own ſoul the ſincerity of his Obedience, Then
jhall I net be aſhamed when I have reſpect to all thy commandments.
4. When we are angry with, or impatient of any diverſions from, or dif-
turbance in any duty or ſervices of the Day. To be glad of a diverſion argu-
eth little love to, or delight in the fabbath. I eſteemed, faith Job, the words
Job. 23.12. of his mouth more than my neceſſary food. Heb. appointed food.
5. And laſtly, Then we call the fabbath a Delight, when the bare having of
ſabbath, without the preſence of God in the fabbath, and the Ordinances
thereof, will not ſatisfie us.
Pfal. 16. vlt. Delight ſprings principally from the preſence of God. In thy preſence is ful-
meß of joy. This delight is promiſed as a reward in the verſe following, Then
fhalt thon delight thyſelf in the Lord. There is a Delight of Duty and there's
a Delight of difpenfation, and this is the reward of that; thar is Our work,
this is Gods work: when a gracious heart fets it ſelf to delight in a fabbath and
in the Ordinances thereof,then often God is pleaſed graciouſly to come in, and
to fill the Ordinances, and by it the foul with his own preſence. His.
Convincing preſence.
Enlightning preſence:
Converting preſence.
Quickning preſence:
Strengebning preſence.
Comforting
preſence.
And when the foul cannot be ſatisfied nnleffe it be in föme meaſure ſenſible
of Gods preſence in ſome of theſe bleſſed reſpelts or other; then doth it really
Phal 93, 1.
call the fabbath a Delight. Thus doth the holy Pfalmift, 0.God, thou art my
God
Drai. 19.6.
i
Serm. 6.
of Sabbath San&ification.
138
hovah
14.
God, early will I ſeek thee;why,
what would he have? it follows ver.2. to fee
thy power and thy glory, ſo as I have ſeen thee in thy ſanctuary. It is not the
fanctuary of God only, but Communion with God in the fanctuary which Da-
vids ſoul thirſted after.
This is to call the fabbath a delight. I come to the ſecond duty.
We muſt call the fabbath, the holy of Jehovab; Sanctum Domini ; This
Liihdosh se-
title is very ſignificant. We muſt not only count the fabbath 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 boly one to ſee corruption, ads, 2, 27. & 3
&c.
Ye denyed 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 effenti-
ally, for that is incommunicable.
Nor is it an Inberent holineſs which they have Communicated to it, as the 2 Pet. 1.4.
Saints of God have, who are made holy by a ſupernaturall change of their na-
tures, But the fabbath is holy by divine Inſtitution,by ſpecial deditation and
confecration, 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 fabbath of holy reſt. But now
The Queſtion is,
How
may we thus call the fabbath holy? or
Cueſtion.
When may we be ſaid truly to make it holy?
1. When we make Gods hallowing and fanctifying this day our Motive and Anſwer.
Arzument to ſanttifyit, by a boly Obſervation of it, when that which God
hath called holy by his divine fanction, we dare not call it cominon and profane
by proſtituting of it to unſuitable altions, words,or thonghts. There is a real
calling it anholy, 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
wurd; 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 cali the Sabbath holy, when we Sanctify our ſelves for the Sab-
bath, and for the Ordinances of the fabbath.
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
hoiy of the Lord. For their fakes (faith our Lord) 1 Sanctify my ſelf; 1 Sanc. Jolin. 19.17.
tify 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 ve-
nerable thoughts of the holineſs of the fabbath, when we labour to be holy as
the day is holy, an unſuitable ſpirit is a profanation of the fabbath.The Day ho-
ly, but we unholy, what are proach is this?
Holyneſs become's thy houſe for ever. q. d. Ceremonies were to continue Pſal. 93. 5.
but
T2
-1,5
140
of Sabbath San&tification.
Serm. 6.
Exnd, 31.13.
Łzck, 20, 12.
i
*
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
ſanctifiing 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 ordain-
ed a fabbath,
Verily, my Sabbath ye ſhall keep, for it is a ſign between me and you, that
ye may know that I am the Lord i hat do ſanctify you. Not a Ceremoni älſign
but a Moral ſign, a Covenant ſign, a kind of a Sacramental ſign, a Medium
to effect what is promiſed in the Covenant, as water in Baptiſme, and bread
1 Cor. 11.23.25. end wine in the Lords Supper.
Oh when Gods deſigne and mans deſigne meets, when God makes a Sab-
bath 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 holineſ as we can into a Sabbath,
and to bring more holineß out of a Sabbath, to come out of Gods day more ho-
by than we came into it. This is to fan£tify 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 difpen-
fed, the more people diſlike it, and pick quarre's with it; as that vile people
did, who'cryed to their prophets, propheſie not. Or if you will be prophe-
Jer. 30.10. 11. fying, propheſy (moothihings, Sermons that will go down pleaſantly, diſ-
courſes
of peace, that will not trouble our Conſciences, nor croſs our corrup-
tions, but cauſe the holy one of Ifrael 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 propheſy of
the Merciful One of Iſrael,and of the Bountiful One, The Omnipotent One &c.
let them goon; 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 Sacru-
ments, the more corrupted they be with the mixtures of men, and of humane
inventions, the more acceptance and applauſe they find; this argue's that
men ſeek not Jefum propter Jeſum, Chriſt for Chriſt his fake, nor Ordinances
for their purity, nor ſabbaths becauſe they be,
Holy days of an Holy God.
John 17.17, When to get holinefs and to grow in holineſs is our deſign in Sanctifying
Sabbaths,
When we fanctifie Sabbaths that God may Sanctifie us by his fabbaths and
by his truth, as our Lord prayeth; then we do call and account the fabbath
indeed Sandtum Domini The Holy of the Lord.
s. We do truly count the Sabbath the holy of the Lord when we come out
of fabbaths as Mofes came down from the Mount.
With our faces fining.
When
}
.
Serm. 6.
Of Sabbath Sanctification.
141
AAs. i 13.
Pryl. 45. .
When we bring with us the Savour of Chriſt, his ſweet ointments upon
our garments.
When they with whom we converſe maytake notice that we have been with
Jefus.
It is ſad when men come out a of fabbath juſt ſuch as they came in, as vain
and looſe, as proud, worldly, wanton, lovers of pleaſures mire than lovers of
God, in a word as fit for ſin as they were before.
They ſanctifie the fabbath (indeed) who can ( in truth) ſay with the Apo-
ſtle. We all with open face beholding as in a Glaſs (or mirrour) the glory of 2 Cor.4.18
the Lord, are changed (or Metamorpoſed) into the ſame image as by the
Spirit of the Lord. When the fabbath leaves its Image and impreſs upon us
(in fome meaſure) then we do count it and keep it holy.
Surely the fabbath is the very ſpring upon which the holy converſation of the
whole week is turned and moved.
And therefore it is obſervable that the fabbath ſtands as it were betwixt
the two Tables; the laſt precept of the firſt Table, and the Preface to the Se-
cond,
To ſhew us, that it is the Bord of union between both Tables: that without
a ſevere fanctification of the fabbath, the Duties of both Tables will fall to
the ground; Whence in the Primitive times of Chriſtianity, the ſtrict ob-
fervation of the fabbath was accounted the principle character of a true
Saint
And ſo it is even at this day : there are no ſuch Chriſtians, for exemplary
holineſs, as thoſe which are taken notice of to make moſt conſcience of fancti
fying the fabbath.
But ſo much for the ſecond duty.
I come now to the Third Branch,or Duty of Duties wherein fabbath-fanctis
fication conſiſts.
Sc. Honourable.
If thou call it, or make it, or keep it as an Honourable day, Hebi, mecuba
bar, which fignifieth honourable or glorious, The Duty implyed is we muit.
keep the fabbath, 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 fabbath after Gods example here they called Holy: My Holy Day
faith God, its 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 vid. Mr. Geoa
week, the market day of the foul, the day-break of eternal brightnefs, the Swinnock in his
Queen of days, the bleſſed amongſt dayes, the cream of time, the Epitome good wiſh to
of eternity, Heaven in a glaſs, the firſt fruits of an everlaſting and bleſſed the Lords days
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
inade to do the drudgery of the humane life. The fabbath is the face, the ſeat
of Majeſty which God hath made to look upward, and to contemplate the glo-
ry of the Heavens and of the maker thereof.
The week-dayes are like the Terreſtrial Globe, wherein are painted to us
the Earth with the inferiar and more ignoble creatures. The ſabbath is the
Celeſtiali
C
8
142
of Sabbath San&tification.
Serm. 6.
5
Heb. 13, 32, 33. Celeſtial Globe, wherein we have the proſpect of Mount Sion the City of the
living God, the heavenly Jeruſalem, and of an innumerable company of An-
gels, 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 ibe
Mediator of the New Covenant, &c.
The beholding of theſe glorious viſions (truly beatifical Jare the work of a
Sabbath,
Moreover to diſcover to you the glory of a Sabbath,conſider we another ex-
cellent paſſage in our quoted Author ( ut fup.) 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 delight-
"eth to honour, on Thee light was created, the Holy Ghoſt deſcended Life
“hath been reſtored, Satan ſubdued, the Grave Death and Hell conque-
red, &c.
Much more might be added, but rather.
Queſtion The Queſt. is, When do we make the Sabbath, or how may we make it
(to us) on Honourable Glorious day?
Anſwer I.
Then we call the Sabbath Honourable, when we make Honourable prepara
tion 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 Eccle. 5.1. keep thy foot
when thon goeſ to the houſe of God, &c.
It calls for folemn preparation for a fabbathand the ordinances of a fabbath
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 Evangelicall affection to the day, conſiſting rather in a Ceremonial abiti-
nence from meat and drinks, than a ſerious feparation of the heart and affec-
tions for communion with God.But as to the fabbath, there is rarely any thing
to ſeparate between the drudgery of the week and the folemnities of the fab-
bath, 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 cloſer or domeſtick devotion, they can-
not force themſelves out of their bed time enough to joyn with the con-
gregation untilt half the publick worſhip be finiſhed. The Jews ſhall riſe up
againſt this generation and fhall condemn them, of whom it is reported, they
were ſo fevere in their parafcueves or preparations for the fabbathwhich were
preciſely to begin at three of the clock in the afternoon, that if the ſervants
in the Family were caſt behind in diſpatching the ſervile labour of the Fa-
mily,the Maſter of the houſe though he were a Nobleman would not refuſe to
fet his hand to the loweſt drudgery, that they might obſerve the punctual
time of preparation : this argued an honourable eſtimation of the fabbath.
2. Then we call it honourble wheuwe give it bonourable entertainment.
When we awaken our felves in ſuch good tiine (yet fo as we inay not indif
pofe nature for the ſervice of the day) as David did, awake why pſaltery and
Harp,
Buxtorf.
Pfal.108.2,
Serm. 6.
of Sabbath Sandification.
143
us.
Cant. 3.
Harp I my ſelf will awake right early;I ſay,to get up early in the morning, to
meet our bleſſed Lord and Bridegroom coming from his Sepulchre o viſit Math,28 1.
That which is but fancyed of the natural Sun, its dancing upon Eaſter-day
in the morning for joy of the Lords Reſurection, I have known reallized by
fome 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 at-
tainment, and muſt not be imitated to the prejudice of the body, the ſpirit
may be willing, but the fleſha is weak: but certainly every Chriſtian that hath
the love of Chriſt ſhed abroad in his heart will be careful to abate himſelf
fomwhat 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 medita- Pfal. 2.7. -
tion readingand prayer that he may go forth to meet him whom his ſoul loveth
in the publick folemnities of the Sabbath: and bring hiin home with him in-
to the chamber of her that conceived him.
This is to call the Day Honourable.
Thirdly, Then we call it Honourable when we have a precious citeer of
every moment of Sabbatb-time, and jealous leaſt any drop of it ſhould run :
-waſt;even the filings of Gold and the duſt of Diamonds are pretious, No man
can call the fabbath Glorious that ſets light by an hour, or minute, or moment
offo 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. Say
ſhould ours for profaning,or unprofitably waſting any part of Chriſt's day.
It is like his ſeam-leſs coat, and cannot be divided without ſacriledge.
w Fourthly, The day is honourable when we have a ſmgular 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 preci-..
ous, the Sacraments precious : when every one in its time and order is obfer-
ved 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, V Vhen it is the greif of our fouls that we can keep fabbaths no
better, and ſtrive cordially and conſcientiouſly to keep the next better than
we did the laſt
Sixthly, And lafly, when we are carefull that all ours as well as our felves,
keep fabbaths: this is a main clauſe in our obedience to the 4th. command
ment. Thou, thy Son and thy Daighter, thy man-fervant, and thy maida
fervant, &c. Every one in their ſeveral capacities muſt keep the Sabbath.
To be ſtrict our felves in the duties of a Sabbath, and careleſs what the
reſt of our Familyes do (whether our children or ſervants) fleep or be idle
dance or play at cards, fing idle ſongs, or take Gods name in vain,&c.
This is not to call the Sabbath Honorable. Deut. 5, 14. I know Abraham Gen. 18x90
tbar
2
.
144
Serm. 6.
Of. Sabbath Sandtification.
from Cabad ho.
norare.
:
that he will command his children and bis houfhold after bim, and they shall
keep the way of the Lord.
And ſhalt honour bim, or glorifie bim.
The verb in the hebrew Vecibbaltto, may be rendred It or Him; but the
fence ſeems to incline to the latter (Him] rather than It: the day having had
its title of veneration put upon it before, Chonourable] this may more pro.
perly belong to God, even to the whole bleſſed and glorious Trinity ; requir-
ing 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. 'VVhen 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 boly time to our own
carnal uſes and purpoſes. Keep the Sabbath day to Sanitifie it :
[there's the dury] as the Lord thy Cod commanded thee, [there's the
Authority]
2. When, (as we make Gods command our ground fo) we make Gods
glory our end.
When we make it our delign to ſet up God, Father, Son, and Holy Ghoſt,
in all his glorious and infinite perfections, in our Adorations and Admirati-
ons 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 lab-
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 Attri-
butes ſhining forth in this beautiful ſtructure of heaven and earth, celebrated
by the Royal Pfalmiſt in Pfal.19. v. 1. The heavens declare the glory of the
Lord and the formament fheweth his handy work; the tranſcendent excellencies
of the glorious Yehovah are conſpicuous and illuſtrious in this admirable
Theatre of the world. that is to fay.
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 exalt
manner and order. As the great Phiſitian 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 fay, here is a Defeet, and
there is a redundancy : it had been better there had been more Suns, and
fewer ſtars, more lundand lefſe Sea, &c. No, when the divine prophet had
itood, and in his moſt ſerious contemplation looked thorough the Creation,
he could {pye ont nothing that could have been otherwiſe, but breaks out in
admiration,
O Lord, how manifold are thy works ! In wiſdom haft thou made them all:
he could ſee nothing from one end of the Univerſe to the other, but what
ſpeaks infinite perfection ; In wiſdome bift thou made them all! and as the
Omnipotency and wiſdom of God is magnified in the Creation, ſo alſo.
bath, ex.gra.
Gi'en 1. de u'u
pa tiuin.
:
3. His
Serm.: 6.
of Sabbath San&tification.
145
1
Gul.4.4.
3. His bounty, in beſtowing all this viſible creation upon man for his uſe and
benefit:(as one faith) God made man lajt that he might bring him (as a father
brings his ſon) into an houſe ready furniſhed. This is one branch of our honour-
ing God, when we aſcribe to God the Father the glory of the work of Crea-
tion.
Secondly, When we afcribe to God the Son the glory of his moſt glorious
work of Redemption : wherein theſe particulars are wonderful.
1. His ineffable incarnation. Without controverſie great is the myſtery of: i Tim.3.16.
godlineſs God manifeſt in the fleſh, i.e.
The inviſible God made viſible in a body of flesh. This was a Myſtery inz-.
deed,
A Son in Heaven without a Mother.
And a Son on Earth without a Father
Secondly, Chriſt his ftupendious Being made under the law. Behold he
tha tmade the Law was made under the Law; under the Ceremonial Law, that
he might aboliflo 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 hisdeath
and paſſion: for therein he laid down pretium Redemprion is, the price of Re- A&s 20.28.
tion, which was his own precious blood, 1 Pet. 1.18.19 20.
4. This great work and myſtery of our Redemption was perfectly conſum-
mated in Chriſt his glorious Reſurrection, wherein he ſpoiled principalities
and powers and made a phew of them openly, cv auted; ſome render it, in it, and col. 2.15.
would refer it to his Crofs : but [VOLUTIS] is to be underſtood here in the
maſculine gender, not in the neuter; and ſo to be tranſlated in himſelf: Chriſt
riſing from the dead like a conqueror, lead 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 Cap-
tivity 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 fanctifying of his holy
Sabbath.
3dly. We likewiſe glorifie the Holy Ghoſt, when we aſcribe to Him the
honour of the work of Sanétification. 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 firit purchaſe by the blood of his croſs, and afterward
afcended into heaven,and obtained of his Father when he took poffeffion of
his kingdome, and laſtly, did abundantly pour down upon the Apoſtles, and
other officers and members of his Evangelical Church in the day of Pentecoſt,
At. 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; hap-
pily begun in their firſt converſion, and mightily upheld and carried on in the
u
Soul
146
Serm. 6.
af Sabbath Sandtification.
Heb.1.3.
foul 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(thar bleffed privio
ledge groand for ſo much by the bleſſed Apoftle, Rom.7.24.) and the erecting
of a beautiful fabrick of grace, holineſs in the ſoul which is the very Image of
God, (an erection of more tranſcendent wonder and glory than the fux dayes
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 fabbath and of the Ordinances of
the Goſpel according to the word which the great maker and appointer of
fabbaths ſpeaketh, I give them my fabbath, to be a ſign between me and
them, that they might know that I am the Lord that fanctifieth them.
Here then is the third branch of our fanctifying the fabbath, namely, the
afcribing to God the Holy Ghoſt the glory of the work of ſanctification.
And this is proper work for Chriltians in the intervals and void ſpaces be-
tween the publick
Ordinances, to ſit down, and firſt ſeriouſly and impartially
to examine the work of grace in our fouls. 1. For the truth of it.
2. For
the growth of it. And then if we can give God and our own Conſciences
fome 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.
K
Serit. 7.
* *
Serm. 7.
147
:
How may we 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.
T
of God
(Hefe Jewes to whom the Apoſtle writes, were
Guilty of many foul, and ſcandalous fins ; but
their maſter ſin was the love of this world.cb.4.
ver. 4. (a) and from this ſin aroſe many other Evils «Ye adulterers, and adultereſſes, know
where with they are charged in this Epiltle. as i. Their enmity with God? whoſoever therefore
tickling joy in hopes to get gain, ch.4.13.(6) 2. Their will be a friend
of the world is the enc-
Hoarding up of riches, ch.52 3.(c) 3. With-holding the b Go to now, ye thar Tay, To day or to
of the labouring man, chap: 5:4. (d). 4. Their continue there a year, and buy, and Sell
and
fightings and Contentions one with the other, yea their and get gain,
killing
one the other to get their Eſtates : ch. 4. 1; 2; (e) the ruft of them thall be a wineſs against
their deſiring to have, made them kill one the other, as you and thall eat your felh as it were
Abab did Naboth. 5. Their Admiring the rich and vili- furchein escaped treaſure together
fying the poor, ch. 2. 3. (f) and laſtly to name no more d Behold, the hire of the labourers,
Hence arofe their unprofitable hearing of the word, ch.i. which is of you kept back by fraud, cry
which have reaped down your ficids,
22.(8) They heard, they had the beſt places at meet-
ings but they were hearers only, they did nothing for meg er det serbentted into the cars of the
Riches as Chriſt tells us Choak the word, Luke 8:14. ings among you com: they not even
(b)
from your lufts that war in your mem-
And, as they were Guilty of theſe moral vices, fa er. bers : ye luft and have noe, ye kill and
roneous in the Doctrine of faith eſpecially in that main f If there come into your aſſembly
Article of Juſtification : Holding an Empty and inefficati- a man with a gold ring in goodly apparel
and there come in alſo a poor man in
ous faith fufficient to intereſt a man in Chriſt, ch. 2. 14. vile rayment.
() can ſuch a faith fave him, was supaleet ni. Tists can that cih the gay clothing
And ye have refpeâ to him that wcar-
faith fave him, can ſuch a faith fave him ? that Faith that & But bc ye doers of the word, and not
faves is alwaiesfruitful, and that faith which is not fruit: hearers onely deceiving your owu felves.
Ole And that which feil among chorns,
ful is rio true Faith, the Apoltle doth not deny that we are chcy which when they have heard.ga,
are juſtified by Faith, by Faith onely, but he denies that are and are choaked with cares and
Faith without works is a true faith its onely an empty and though main clay he much
faith, and bavs.
U2
aiery
not works, can faich lave him?
cch; and the cries of them which have
de Gre to have and cannot obrain.
riches.
2
.
Serm. 7
148
How we may hear
of the Alcih,
walhed from their filthineſs,
aiery notion and ſuch a faith cannot juſtifie nor fave 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 thcir Luſts, Errors and Delu.
fions. The Apoſtle therefore to take them off from this bitter and untoward
fpirit in Hearing the word gives them this whulſome counſell and advice from
God. Wherefore laying apart all filthineſs, &c.
All filthineſs, Purapíay I'le not reſtrain it to covetouſneſs, nor to fcurrilous
and reproachful ſpeeches, but take it in its utmoſt Latitude as denoting
ſin in the General ŠtrG from whence comes pumapia ſometimes ſignifies the
filth of the fleſh, 1 Pet. 3. 21. (k) 'Ancosons pure And
pu repòs is applied to filthy garments, Zach. 3. 3. (1)
(k) Not the putting away of the filch
inctice eu rape and ſo it may be taken, Fam. 2.2. (m) év šu-
Taupe édñt. Hence we learn, that ſin is a filthy thing, fin
(1) And Foſhwa was clothed with filtby
garments.
is called filthineſs, Prov. 30. 12. (n) and therefore when
God calls us from ſin he bids us waſh our felves, Ifai. 1.
(M) A poor man in vile rayment,
16.) 2 Cor.7. 1.(P) and we read of this as that they
are aſhamed of their ſins, and loath themſelves for them,
(*) There is a generacion that are
pure in their own eyes, and yec is not
and abhor themſelves becauſe of fin and caſt them away
as a polluted and menſtruous cloth, all theſe expoſitions
denote the filthineſs of ſin.
(0) Waſh yce make you clean,
And fuperfluity of naughtineſs mrecaveí xerxias yxorcise is of-
ten taken in the fcripture for malice i Cor. 5. 8. (9) but
(p) Having therefore theſe promiſes becauſe it hath here no article, and becauſe it often ſigni-
dearly beloved, let us cleanſe our ſelves
from all filchineſs of Acih and ſpirit. fies all manner of fin. I'le give it rope without any limita-
tion. The Apoſtle then by ſuperfluity of naughtineſs means
(9) Therefore let us keep the truth, the redundancy and overflowing of ſin amongſt thoſe pro-
not with old leaven, nut with leaves of feſſors. There is a Chaos of ſin in all of us, but it was
malice, rakids.
very ſpreading & luxuriant in theſe profeſſors & no mar-
(1) The witneſſes laid down their vell for they loved money which is the root of all evil
.
Laying apart, Stagéukuos or laying down, Alt: 7.58.
(3) Wherefore laying afide all malice. (r) 'amOvto it ſignifies the rejection Caſting off or Putting
Srolleurvor
away of ſin put ye off all theſe things faith Paul, anda-
gain put off the old man,and fo Peter, 1 Pet. 2. 1.(
Receive with meekneſs, receive, that is, hear it,entertain it,give it entrance
and admiſſion.
With meekneſs, er megúmle orcy wegotun now bexatus is mélpeótus wel opzins
LATEST 015 ny épípusors od úpyriñs it is the moderation or rebatement of ſinfull Anger,
for then when the Apoſtle faith Receive the word with meekneſs; his mean-
ingis, do not ſhut out the word by a peeviſh froward ſtormy and Angry fpirit
but take it in with calmneſs,mildneſs and ſubmiſſion.
The engraftedword, τον έμφύλον λόγον though it be not τον λόγον έγκριζόμενων
(1) But when, which is the word uſed for engrafting Rom. 11. yet fince fupuleide ſignifies
Saran cometh graftings & émouléves to gráf the tranſlation is warrantable but yet rázos é upulo
taketh away the may reſpect the planting or the fowing of the word, and may be read the
word planted, or the word fown, that is, ſown in your hearts by the hand of
Chriſts Miniſters, fee Mark 4. 15:(t)
bearts,
clothes,
word that was
sown in their
Which
Serm. 7.
the Word with profit.
149
at teman
cars,
Which is able to ſave your ſouls, that is, from hell and
damnation, there is this power in the word but it is mu-
tuatitious extrinfecall and borrow'd, it is the power ofGod
* I am not aſhamed of the Goſpel of
to falvation, Rom. 1. 16. (u) the word of its ſelf ſaves
Chriſt, for it is the power of God co ſal-
not, but God by the word, i Cor 1.21. (x)
varion.
x It pleaſed God by the foolillinefxof.
preaching to ſave them that believe.
The words thus opend the Caſe I am to ſpeak to is
this. How wee may hear the Word ſo as to profit by
it.
For the reſolution of this queſtion, I ſhall firſt tell you
what we mean by the word. Secondly, what by profiting.
and Thirdly,how we ſhall profit by the hearing of it.
1. By the word I underſtand the word of God, which
word of God may be conſidered either as it is written in
the ſcripture, or as it is preach't, that is, expounded and
applied by the Miniſters of Chriſt, the queſtion is con-
cerning the word preach't. How we may hear it ſo as
to profit by it, Miniſters are to preach the word, 2 Tim.
y Preach the word.
4.2.0) preach the word, what is that ? that is open
and unfold the ſcripture with a fuitable application of them written, the Spirie of the Lord is upon
:
to the eſtate and the condition of the hearers, Reprove me &c. and then he expounds it.ver.
*1.
from them, rebuke from them, Exhort from them.
This day is chis Scripture fulfilled in your
This was Chriits preaching, Luk. 4. 17.(2) Luk. a And beginning at Moſes and all che
24. 27. this was Peters Preaching, Alt. 2.2.(a) in Prophets , he expounded to them in all the
Scriptures, the things concerning himſelf
this ſermon he chiefly infifts upon two fcriptures and ex-
b Therefore let all the houre of Iſrael
pounds them both and then applies all to their Conſci-
know aſſuredly that God hath made chat
ences, ver.36.(b) and this was Pauls Preaching, At. ſame Jeſus whom ye crucihed boob Lord
28; 23.(c) and for the Levites before Chriſt who taught
the People the good knowledge of the Law, they Preacht. c There came many to his Lodging, to
whom he expounded, and teltified che
after this manner. Nehem. 8.7.8.(d) and that was the Kingdom of God, perswading them cons
manner in the Synagogues after Chriſt, Alt. 13. 15. (e) cerning Jeſus, both out of the Law of
Mofes was not only read but preacht, Act.15:21. (f) Mertinand zhe Prophets from morning till
and Paul preſcribes the way of Preaching to Timothy,
d so they read in the book of the law,
1 Tim. 4. 13:(8) I underſtand it of publique reading of God dirtinaly, and gave the ſense,
the ſcriptures in the Church with the application of them and cauſed them to underſtand. ikis
reading.
by way of Doctrine and Exhortation, well then, by (the
word] we underſtand the word Preacht, which is the o e And after the reading of the Law
and the Prophets, the Rulers of the Sye
pening and unfolding the Scriptures, by the Miniſters of nagoguc fent unto tbem, saying. ye mån
Chrilt.
and brethren, if you have any word of
exhortation for the people ſay on.
2. What is meant by profiting or what is it to profit by
the word.
f Moſes of old time hach in every cia.
ty them that preach him..
I anſwer we profit by the word, when we get that good
and ſpiritual Advantage
from it; for which it was appoint harcacion, to Dodring,
g Give attendance to Reading 10-Ex..
ed and deſigned by God., Now God hath appointed his
b. For you may all Propheſie one by
word,
1. For Learning and Inſtruction, 1 Cor. 14.31. (b) the competencial may loung, and all may be
Coloſſians learned by the miniſtery of the word, Col. In
i As you alſo learned of Epaphrafi.
7.()
and Chrift.
150
How we may bear
Serm. 7.
thall be turn to the Lord their God.
made manifeft.
no man.
y and the Philippians Learned by Paul, Phil. 4. 9.
\ Thoſe things which you have both lear. (k) the things that are to be heard by the Miniſtry are
ned, and received, and bcard, and feca in
matters of Faith, and matters of Practice, and if by hear-
ms, do,
ing the word, we get a good underſtanding in things that
are to be believed by us, and the things that are to be
done by us, then we profit by it; But if we remain igno-
rant as to theſe things after mercy received, then we hear
the word without profit.
I to open their cyes and to turn them
II. For Converſion, God hath appointed his word,
from darkneſs to light,
A&t. 26.18. (1) and the Angel ſpeaking of John Bap-
m And many of the Children of Iſrael tits miniſtry, faith Luk, 1.16.(m) now the word turnes
man unto God,
1. As it diſcovers ſin. If the Scripture be dexterouſly
n And thus are the ſecrets of his heart handled they will ſearch into the very fecrets of mens
Hearts, 1 Cor. 14.24325.(n) the Baptiſts preaching dir-
o And think not to ſay within yourſelves covered to the Jewęs their carnal ſecurity in truſting to A-
we have Abraham to our Facher,
bram, Mat. 3:9.) their want of charity, their cove-
pHe that hath two Coats, Ler him im.
tous and humourous diſpoſition, Luk.3.11. (p) it diſce-
part to bim that hach none, and he that
bath meat let him do likewiſe.
vered the publicans exactings, ver. 13. (9) and the ſoul-
diers violence, ver.14.(r)
q And he ſaith to them exa& no more
than that which is appointed you.
2. As it brings people to the confeſſion of ſins, the Bap-
And he ſaid unto them, do violence to tiſts Preaching brought his hearers to confefſe their fins,
Math.3.6. and ſo did Panis, Alt. 19.18.(t)
SAnd they were baprized of him in Jor 3. As it works a kindly mourning and ſorrow for ſin.
dan confelling their fins.
Upon Peters ſermon the Jewes were pricked at the heart
+ And many that believed came and Act. 2. 37. the people wept when they heard the word
confedted and thowed their deeds. of the Lord.
Nebem.8. 9. After the children of Iſrael had heard theſe
words they wept for the perverſeneſs of their nature,
Jer. 3. 21. the word which they heard was, ver.20.fure-
ly as a wife treacherouſly departcth from her Husband fo
have you dealt treacherouſly with me, O houſe of Iſrael
faith-the Lord.
* They themſelves fhew of us what 4. As it works amendment and reformation, the word
manner of e, trance in wc'had unto you
turns people from their fins, i Thef. 1.9.(u) and makes
and how you turned to God from Idols to
ſerve the living and the truc God.
them fruitful toward God, Col. 1.5.6.(w now then if
• Which is come unto you as it is in all the word converts you to God, if it diſcovers your fins, if
the world and bringech forth fruit. it cauſes you to confefſe them, to mourn for them and to
leave them, then you profit by the word. But if under
Hearing you do not ſee the fins that reign in you,as pride
covetouſneſs, paſſion, if you do not confeſſe them hearti-
ily before God, if you do not mourn kindly for them, nor
of his Grace, which is able to build
you leave them, you hear without profit.
:III. God hath appointed his word for the building up of
2 And he went over all the country of thoſe that are called, converted and fanctified, aft: 20.
Galatia and Phrygia Arengtbn:ng the 32.(*) Apollos by his Preaching helped them that had
diſciples,
believed through grace, A&t.18.19.0)the word doth not
onely
I
up.
::.
4
Serm. 7.
Do&rinc.
the Word with profit.
151
onely ſerve for the implantation of grace, but it excites
ſtrengthens and drawes out the graces of Petitioners,
Pauls Preaching ſtrengthned the diſciples, At. 18. 23.
Gods word is compared to meat, Lak, 12.42. (z) and
* Woo then is that faithful and wile te.
ward whom his Lord Niall make rulet
meat ſtrengthens and nouriſhes the body, and ſo the word over bis Houſhold co give them there por.
tion of meat in due rcaron,
of God,- 1 Tim. 4. 6. well then, if by the hearing of the
a Thou ſhalt be a Good Miniter, nou.
word you are built up, and grown by it, if your Faith riſhed up in the words of Faith and good.
grow exceedingly, if your love abound, if
forth much fruit; then you profit by it, but if your fins
grow not weaker, and your graces ſtronger,then you hear
it without profit.
4. And laſtly to name no more, the word was appoint-
ed for Conſolation, 1 Cor. 14. 31.(b) the Samaritànes re-
6 You may all prophefig one by one:
that all may lcarn and all' be coinforta
joyced at Philips Preaching, Alt. 8.5.8.(c) and ſo did
the Eunuch, ver.29.and ſo did the Jaylor at Pauls preach-
c Then Phillip went down to the City
ing, Alt. 16. 34.(d) now the word comforts as it opens of Samaria
and preacht Chrift to them:
Gods Attributes ſuch as his Mercy, Wiſdom, Faithful-
and there was great joy in that City:
neſſe and Power, Secondly, As it diſcovers Chriſt, the d And they ſpake unto bim the word of
the Lord, and be Rejoyced. believing in
promifes, and Priviledges of the Saints, Thirdly, as it
God with all his houſe.
diſcovers and reveales the marks and Characters of Gods
Children, Fourthly, As it anſwers the doubts and fears
of Saints, well then, if in hearing the word you find that :
it ſupports, ſtrengthens, and revives your hearts like a
cordiall
, then you profit by it. But if you find nothing
fwect, nor refreſhing in it, you hear it without pro-
ed.
fit.
.
hearkeo.
I come now to the third thing how we ſhall profit by
hearing of the word, that is, how ſhall we attain the be-
nefit from the word of God for which it was appointed.
It was appointed for inſtruction, converſion, edification,
confolation. How may we hear it ſo that we may obtain
theſe things by it? I ſhall give you 4 directions and con-
clade.
1. Firſt, hear it attentively, Chriſt in the beginning of
his Sermons calls upon his auditors to hearken, Mark 4.
3.(e) and fo doth Paul, Alt.13.16. (f) and Rev.2.7. e And he ſaid unto them in bis do&rine
(g) and you read Luke 19.48. all the people were ve-
ry attentive to hear him Fexpéusto d'Utx axbey they hung: f Mon of Iſrael andiye thatefcar Gode
up n him hearing, that is, they hung their eares upon give audience.
his mouth that they might receive every word and mifs & He: chit hath an ear, let him makt
nothing, this phraſe, is common. in Greek Authors, PS, what the ſpirit faith to the Clutches.
λογων ξεκρέμαντο η φωνής ξεκρέμαχο and in the Latine mar-
rantis conjux pendet abore viri, and Auguſtine ſpeaking of
his hearing Ambroſe, faith verbi ejus ſuſpendebar intentus,
and one promiſing to hear attentively, faith incipe ſuſpen-
fis auribus iftabibam, now this attentive hearing is a dili-
gent
1
152
How we may bear
Sero. 7
Fave heed nnto thoſe things which Phillip of Chriſt fo as not to let any thing paffe without notice
5 And the people with one accord gent heeding of the things that are ſpoken by the miniſters
pake.
1 Whoſe heart the Lord opened that and obſervation, this was the attention of the Samaritans
the attended to thc things which were to Phillips preaching, Afts 8. 6. b and the attention of
Spoken. of Paul.
Lydia to Pauls preaching, Afts 16. 14. (1) that were
(Not therefore are we all here pre. ſpoken by Paul that is to all of them, what faith Corneli-
rent before God to hear all things cbat
are commanded the of God.
us, Alts. 10.33.(k) ſo that our attention muſt be catho-
lique, and univerſal, we muſt liſten to all that is ſpoken
to us in the name of Chriſt the Lord, but yet in preach-
ing ſome things are more eſpecially to be attended to.1.
If any ſcripture be clearly open d'attend to that. 2. If
any doubt of conſcience be fully refolved attend to that
3. If any ſin of yours be particular diſcovered, attend to
that. Laſtly, if any thing be ſpoken by the miniſter
with a more than ordinary warmth and fervency, attend
to that, there is ſome divine ſignature with it, and it calls
for our ſpecial obſervation, that's the first; we are to hear
the word attentively,l'le onely mention two hindrances of
attention and proceed.
1 Wandring thoughts, thoughts that are forreign and
Hetrogeneous to the duty in hand theſe thoughts imploy
the mind and hinder the hearing of the word, now theſe
thoughts are various according to the imployments, in-
clinations and circumſtances of men, wanton people
have filthy thoughts; finical people are thinking of their
! And all they in the Synagogue when attires and ornaments, wordly people of their Trades
they heard theſe things werë filled with and Callings.
2. Drowſineſs and ſleepineſs, when the head nods
mm Knoweft thru that the phariſees and the eyes begin to ſwim the Sermon is like to be heard
were offended when they beard this ſay.
ing.
well, but yet this is too common a practice and that a-
* When they heard that, they were cut mongſt profeſſors whereby they vilifie the ordinance of
to the heart and took counſel to flay preaching, they give an ill example to others, and render
their uprightneſs and integrity ſuſpected by foberChriſti-
• Now it came to paſſe when Feremi. ans, and I wilh that thoſe profeſſors who uſe it cuſtomari-
the Lord had commanded him, he ſpake ly and indulge themſelves in it would put off their livery
unto all the people, that the Prieſts and and tell us plainly
they are none of the Lords family.
the prophets and all the people took him,
faying thou ſhalt ſurely dye.
2. Direction, Hear and recieve the word with meek-
Wherefore
the anger of the Lord was all filthineſs, and fuperfluity of naughtineſs, and receive
nefs,this is the direction of the text, wherefore lay aſide
p
w him a prophet which ſaid unto him with meekneſs the ingrafted word, &c. we muſt not be
the people which could not deliver their angry at the word, if ſo it will do us no good, people are
made of the Kings Counſel ? forbeat why Math. 15. 12.(m) Acts 5. 33.(n) Jerem.26. 8. 9. 6)
And the King faid unto him, are thou very apt to be angry at the word, fee Luke 4. 28. ()
thouldeſt thou be finituen,
2 Cbron. 25. 15. 16.(P) 2 Chron.16. 8. 9. 10.(9) this
? Then A fa tyas wroth with the Seer is a irotable inſtance.
1. Becauſe this anger is great, a
was in a rage with him, becauſe of this rage and ſuch a rage as put the prophet in priſon. 2. It
thing
is expreſly ſaid that this rage was againſt the word, v. 1o.
wrath,
them,
3. This
1
recha
.
Serm. 7:
the Word with profit.
153
.
you:
3. This rage was found in a good and holy man whoſe heart was perfect with the Lord
his God, now from this inſtance we may learn what part of the word it is that men are
moſt angry at.
1. The word which diſcovers their fins, and charges them home upon
their conſciences the Seer charged Afa home : thou haſt relied on the
King of Syria and not
on the Lord thy God, and this vexed him. 2. That word that reproaches them for their fins,
v. 9. herein thou haſt don fooliſhly. Men cannot endure to have their actions charged with
folly. 3. That word that threatens them for their fins, v.g. henceforth thou ſhalt have wars :
people cannot bear it to be threatned this was the great quarrel that the Jews had with Jera
miah, he came ſo often with a burden of the Lord&threatned
them fee fer.26.9.(r) when Chriſt threatned the Scribes of the hora, faying his house shall be like:
and Phariſes they could bear no longer, Math. 12. 12. Shiloh, and this city finall be deſolate
(1) Thus you ſee people are apt to be angry at the hear without an inhabitant
r And they fought to lay hold on bim
ing of the word, but what kind of people are moſt apt for they knew that he had ſpoken that pas
to be angry. Firſt, They that are great in the.world, Luke rable againſt them.
1 And he caughe daily in the Temple, ,
19.47. ) It was Jehojakim the King that cut Jeremiahs but the chief of the people rought to do-
roul in pieces, and it was Herod that thruſt John into pri- ftroy him.
* When Jeremiah bad made an end of
fon for reproving him. Secondly, proud men, Jerem. ſpeaking, &c. Then (pake all the proud
43. 12. (u) proud men cannot endure a check either men ſaying unto Jeremiah, thou ſpeakce :
falſely.
by the publique miniſtry, or by a private adınonition.
Thirdly, Guilty perſons, why was Cain ſo touchy when God askt him about Abel? bean.
cauſe he was guilty of his blood. Guilty perfons are like galld horſes they kick if
touch their fores, nothing hinders us from receiving the word with meekneſs, like the con-
ſcience of ſin; wherefore when the Apoſtle bids us receive the word with meekneſs, he bids
us lay aſide all filthineſs and ſuperfluity of naughtineffe if the heart be ſurfeited with ſin it
will riſe and boake againſt the Word, when Chriſt preacht againſt Covetouſneſs the Pha-
riſees that were Covetous, werevext.at him, and expreſt their vexation by ſneering at..
hin, Luke 16. 13. 14. (w)
3. Direct. Hear the word with a good and honeſt verous hcard all thefc things, and they
heart, Luke 8.15. (x) this is a comprehenſive headand derided him.
* But that on the gord ground are theyou
takes in all particulars that concern the right manner of which in an honett and good heart,
having
hearing, but I ſhall contract it and reduce it. I. to an un. beard the word, kecp ito:
derſtanding heart. 2. A believing heart. 3. A loving heart...
1. Then hear the word with an underſtanding heart.
, Wben any one heareth the word anda
The
way
fide hearers hear but do not underſtand, Mat.13.: underſtandeth it not:ch s is be that receiv-
19. (y) but they that receive it into good ground, that ed the feed by the wayes lide
is into an honeſt heart, underſtand it, ver. 23. (z) Jeſus, good ground.: is he that beareth the word:
Chrilt calls upon his auditors to hear & underſtand, Mar. Hearken unto me every one of your
7. 14 (a)and blámes them that do not underſtand,v.18.(6) and underftand.
and it was his manner after preaching to ask if they under- without underftanding allo
b And be faith. unto them, are ye ſo,
ſtood him, Math. 13. 51. (c) the generality of hearers « Jeſus ſaithunto them; hare ye uha
ſtood all chefe things?:
are without underſtanding;they neither underſtand doctri-
Aal 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 fa littles
affected with the word.
2. With a believing heat, Mar. 1.15. (d) 2 Chron. d Believe the Goſpel.
20. 20. (e) Two things eſpecially we are to mingle our you be eſtabliſhed, - believe his propheus
e Believe in the Lord your Godfa fhios
faith with, the threataings and the promiſes. With the folhallye proſper.
threatnings, ſo the people of Nineveh, Jonah 3.5.-(With God,
f so the people of Ninivch believed
X
thie
op and the Phariſees which were coe.
z But he that received feed into the
and underſtandech it.
winker-
154
How we may hear
Serm. 7.
milk of the word.
& And the people believed, and when the promiſes, Exod. 4. 31.(8) were the threatnings and
Children of Ifraclithey bowed their hcads promiſes which are conſtantly preacht, fully underitood,
and worſhipped.
throughly believed and brought home to your conſciences
by fpiritual application. This would quickly put an end to ſin, for the threatnings would
ſcare you from ſin,and the promiſes would allure you to duty.
3. With a loving heart, 1 Pet.2.2. (b) as new born
b As new born babes defire the fincere babes love the breit. David was a great lover of the
i Thy word is very pure, therefore thy word of God, Pſal. 119. 140. (i) He loved it exceed-
☆ My ſoul hath kept thy teftimonics, ingly, 167. (k) his longing after the word was ſo vehe-
and I love them exceedingly.
ment that it almoſt conſumed him, ver 20. he loved it far
i Conſider how I love thy Precepts,
better than gold, 127. but how far he loved it he could
not tell, 97. and therefore leaves it with God to judge his love to it. 159. (1) Brethren had
there been ſuch a love in the people of England to the word, the mouths of ſo many Mi-
niiters 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, unleſſe 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,
Luke8.15. Having heard the wordkeep it, IsoT6X807 ] *:762&lv tov aózev is to hold faſt the word
that it ſlipnot from us, I Thell. 5.21. Luke 4. 42. 1 Cor. 15.2. you know if the feed 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, xateg&TE
hold it faſt leaſt the Devil ſnatch it from you; for look as the fowles of the air follow the
feeds-man to pick up the corn as ſoon as he hath ſcattered it, ſo the prince of the air,the devil
* But when they have heard Satan is at hand to take the word out of our hearts, Mar.4.15.(22
commeth immediately, and taketh away Immediately as ſoon as we have heard the word, the devil
Then cometh the Divel and taketh at hand to take the word out of our hearts. He taketh
away the word out of their
hearts
, leaſt the word out of our hearts; in Matthew it is áp zei? h he
p. They received the word with all rea- ſnatcheth it, and if you would know why the Devil is ſo
dineſs of mind, and ſearched the Scrip haſty to ſnatch away the word;Chriſt tells you.Lu.8.12.)
cures daily, whether thoſe things were ſo.
But how ſhall we keep the word ? 1. Repeat it in
while he talked with us by the way, and your families, the Bereans conn'dover Pauls Sermons and
r And when he had ſaid theſe words examined his proofs and allegations, Ašt. 17.11.(P)
the Jews departed, and had great rea-
2. Talk of it as you go from hearing, Jeſus Chriſts
funing among themſelves.
ſ That good thing, which was com hearers talkt of the word by the way, Luke 24. 32. (9)
mitted to the keepe, by the holy Ghoſt after Paul had preacht the Jews departed and had
great
The Lord God of Adrabam, Isaac and reaſoning amongſt themſelves, Alt. 28. 29. (r)
Ifrael our fa bers, keep theſe for ever in
the imagination of the thoughts of the
2. Pray to the Lord, that he would preſerve the word
hearts of thy people,
in your hearts by his fpirit, the Devil would fnatch 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) pray then after the word as David, 1 Chron.29. 18 (t) and ſuch
a prayer coming from an honeſt heart ſhall ſecure the word, ſo that it ſhall abide with you;
and it ſhall comeafter to your minds, it ſhall come ſeafonably 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 ſhall bleſſe theſe directions, and give
us thus to hear his word, it will be an excellent ſignthat 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
Serni. 8.
9. Did not our bearts burn within us
Serm. 8.
III
SERMON VIII.
How we may Read the Scriptures with moſt
Spiritual Profit.
I
W
Deuteronomy 17. 19.
And it shall be with him, and he lball 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.
Hat Cicero faid of Ariſtotle's Politicks, may not unfitly be ſaid
of this Book of Deuteronomy, it is full of golden eloquence. In
this Chapter God inftructs the People of the Jews about fet-
ting a King over them. And there are two things ſpecified in
order to their King.
SI. Election,
His {I:
22. Religion
.
1. His Election, verf. 15. Ibou Malt in any wiſe fer bim over thee, whom the
Lord thy God shall chuſe. Good reaſon God ſhould have the choice of their
King, feeing by him Kings reign, Prov. 8. 15.
2. His Religion, vert 18. When he fitteth upon the Throne of his Kingdom,
he mal write him a Copy of this Law in a Book, out of that which is before the
Prieſts. * Here was a good beginning of a Kings reign; the firſt thing * Levitici sa-
he did after he ſate upon the Throne, was to Copy out the Word of God cerdores in a-
in a Book. And in the Text : It shall be with him, and he ſhall read therein au trio templi vo-
the days of his life ; that he may learn to fear the Lord his God, to keep all the quod erat pri-
Words of this Law, and theſe Statutes, to do them. It mall be with him ] The marie autho-
Book of the Law ſhall be his Vade mecum, or daily Companion. Charles ritatis cufto-
the Great uſed to ſet his Crown upon the Bible. Indeed THE diebant.P.Fa-
BIBLE is the beſt Supporter of the Crown. And he ſhall read || therein. giys...
|| Legere
It is not below the Majeſty of a Prince to peruſe the Oracles of Heaven ; buity fibi
in them are comprized facred Apothegms. Prov. 8.6. I will ſpeak of ex- privarim, da
ceilerit things. In the Septuagint, it is (a) Grave things; in the Hebrew, in temple, ut
Irincely (b) things : ſuch as are fit for a God to ſpeak, and a Kirg to Sirer populis.
read. Nor muit the King only read the Book of the Law at his firſt in- lege excipi.
ſtalment into his Kingdom, but he shall read in it all the days of his (c) life. ] Grotius.
He muſt not leave off reading till he left off reigning. And the reaſons (a) dusu.
why he muſt be converſant in the Law of God, are in the ſubſequent O'q!23 6)
words: 1. That he may learn to fear the Lord bis God. Reading of the Word 'pe-C
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 frolong his days in - bris
Kingdom. I ſhall now confine my ſelf to theſe words; Hebz!lread in it
(iie.
A a
II
Serm. 8.
How we may Read the Scriptures
to
xander
Homerum
Cd). Quid eft (i. e. the Book of the Law) all the days of his life. The holy Scripture is
Sacra Scripsu- Cas Antin faith) a (d) Golden Epiſtle ſent to us from God. This is
ta, nifi que-
dám epiftola
be read diligently ; ignorance of Scripture is the mother of error,
Omnipotentis not devotion. Matth. 22. 29. yo erre, not knowing the Scriptures. We are
Dei aderes. commanded to ſearch the Scriptures, John 5.39. The Greek word épolvære
turam, in quâ fignifies to ſearch as for a Vein of Silver. How diligently doth a Child
verba Dei lo- read over his Father's Will and Teſtament ! and a Citizen perufe his
Dei difcitur. Charter ! with the like (e) diligence ſhould we read Gods Word, which
Aug. in Pſal. is our Magna Charta for Heaven: 'Tis a mercy the Bible is not prohi-
(Quarit bited. Trajan the Emperour forbade the Jews to read in the Book of
Scriprurale. the Law. Let us enquire at this facred Oracle. Apollos was mighty in
lorem vigi: the Scriptures, A&s 18. 24,
Melancihon (f) when he was young luck'd
lantem, defi-
diofum re-
ädorov zana, the ſincere Milk of the Word. Alphonfus King of Arragon
Spuit. River read over the Bible fourteen times. That Roman Lady Cecilia, had by
Itae, ad ſeri. much reading of the Word, made her Breaſt Bibliothecam Cbrifti; the Li-
(f)
Melch? brary of Chriſt, as (8) Hierom ſpeaks. Were the Scriptures only in their
Adam in vita Original Tongue, many would plead excuſe for not reading; but when
Melan&th. this ſword of the Spirit is untheathed, and the Word is made plain to us
(8) Si Ale- 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
ira amplexus the Tree of Knowledge, Gen. 3. 17. In the day tbon eateſt thereof , thou Mali
e, Scipio furely die. But there is no danger of touching this Tree of holy Scri-
afric. Zeno- prures; if we do not eat of this Tree of Knowledg, we ſhall ſurely die.
phontis me- What will become of them who are ſtrangers to Scripture? Hoſea 8.12.
I have written to bim the great things of my Lane, but they were .counted as a
è manibus de
poſuit, quid ftrange thing. Many lay aſide Scripture as rufty Armior, Jer. 8.9. they
nos in facro are better read in Romances chan in St. Paul; they ſpend many hours
codice agere. inter pectinem & peculum , between the Comb and the Glaſs, but their
Horp. vide eyes begin to be ſore when they look upon a Bible. The very Turks
Chytrai pre-
will riſe up in judgement againſt theſe Chriſtians; they reverence the
led. in Jor. Books of Moſes; and ifthey find but a leaf wherein any thing of the Pene
& Mornz. tateuch is written , they take it up and kiſs it. They who flight the
Word written, Night God himſelf whoſe ftamp it bears. To flight
ch) Dei elo- the Kings Ediet, is an affront offered to the Perſon of the King. Scri-
quis rejicien. pture-vilifiers (6) are in a damnable ſtate. Prov. 13. 13. Whoſo de piſetb
ies, multisse the Word, Mall be deſtroyed. Nor is it enough to read the Word of God,
laqueis invol but it ſhould be our care to get ſome ſpiritual emolument and profit
vunt. Calvin. by it, that our Souls may be in espoussot, nouriſhed up in the words of faith,
i 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, 'Tis fad not to profit by the Word; to be like a
Queſt. body in an atrophy that doth not thrive: Men would be loath to trade
and get no profit. The grand Queftion I am to ſpeak to , is this, How
Rat
we may read the Scriptures with mast piritual profit? 'Tis a momentous Que-
ftion, and of daily uſe. R. For the reſolution of this Queſtion, Ithall
lay down ſeveral Rules, or Directions, about reading of Scripture.
If
car via
2
*
Serm. 8.
113
with moft Spiritxal Profit.
*016..
:
1. If you would profit by reading, remove thoſe things which will hin- 1. Dicem,
der your profiting. That the Body may thrive, obitru&tions muſt be
removed: There are three obſtructions muſt be removed if you would
profit by Scripture. 1. Remove the love of every (i) Sin. Ler a Phyſician (i) Plurimi
preſcribe never ſo good Receipts, if the Patient takes Poiſon, it will peccata re-
hinder the vertue and operation of the Phyſick. The Scripture pre- dicant. Bern.
ſcribes excellent Receipes, but sin lived in Poiſons all. The Body
cannot thrive in a Feaver ; nor can the Soul under the feaveriſh heat of
Luft. Plato calls the love of Sin Magnus Deinon, a Great Devil : as the Role
is deſtroyed by the Canker which breeds in it, to are the Souls of nien
by theſe Sins they live in. 2. Take heed of the I horns which will choak
the Word read : There Thorns our Saviour expounds to be the Cares
of this World, Matth. 13. 22. By Cares is meant (k) Covitouſneſ. A (&) Moron
Covelous Man is a Pluralist; he hath ſuch diverſity of ſecular eniploy-
de pgueer Brem
ments, that he can ſcarce find time to read; or if he doth, what fole-
ciſms doth he commit in reading? while his eye is upon the Bible, his
heart is lipon the World ; it is not the Writings of the Apoſtles he is
fo inuch taken with, as che Writings in his Account-book; is chis man
like to profit? you may as ſoon extract Oyls and Syrops out of a Flint,
as he anly real benefit out of Scripture. 3. Take heed of Jeſting with
Scripture; this is playing with Fire. Some cannot be merry unleſs
they make bold with God; when they are fad, they bring forth the
Scripture as their Harp to drive away the evil (1) Spirit : As that Procul
Drunkard, who having drunk off his Cups, call'd to his Fellows, Give este profani.
us of your Oyl, for our Lamps are gone out. In the fear of God beware of this. Ovid.
(m) King Edward the Fourth would not endure to have his Crown jeſted (m) Quos
with, but cauſed bim to he executed who ſaid, He would make his Son Deus out
Heir to the Crown; (11) meaning, the ſign of the Crown : Much leſs will perdere in
God endure to have his WORD jeſted with. Euſebins relates of one adere cum for-
who took a piece of Scripture to jeſt with, God ftruck him with frenzy. cris Scripix.
The Lord may juftly give over ſuch perſonis his dispov văv, to a reprobate ri. Luther.
(n) Speeds
2. Ifyou would profit, prepare your hearts to the reading of the Word; Chron.
the heart is an inſtrument needs putting in tune. i Sam. 7. 3. Prepare 28.
(0) Roa). I.
pour hearts to the Lord. The Heathens (as (P) Plutarch notes) thought 2. D reci.
it indecent to be too haſty or raſh in the ſervice of their ſuppoſed Dei- (p) åx ix**
tics. This preparation to reading conſiſts in ewo things : 1. In fume e do tego nu-
mmning our Thoughts together to attend that folemu Work we are go-
bir,&c. Plur.
ing about; the Thoughts are ſtraglers, therefore rally them together.
2. In purging out thoſe unclean affections which do indiſpoſe us to read-
ing. The Serpent before he drinks cafts up his Poiſon; in this we ſhould
be wiſe as Serpents; before we come to theſe Waters of Life, caft away the
Poiſon of Impure Affections. Many come rafhly to the reading of the
Word, and no wonder if they come without preparation, they go away
without profir.
3. Read the Scripture with reverence; think every line you read God
is ſpeaking to you. The Ark, wherein the Liw was put, was overlaid
Aa 2
with
(0) mind.
.
3. Direct
I14
Hope we may Read the Scriptures Serm. 8.
1
with pure Gold, and was carried on Bars, that the Levites might not.
touch it, Exod. 25. Why was this, but to breed in the people reverence
to the Law? When Ebud cold Eglon he had a meſage to him from God, he
aroſe from his Throne , Judg: 3.20. The Word written is a meſſage
to us from JEHOVAH; with what veneration ſhould we receive it?
Read the Books of Scripture in order. Though occurrences may
4. Direct.
fometimes divert our method, yet for a conſtant courſe it is beſt to ob-
ferve an order in reading. Order is an help to memory; we do not be-
gin to read a Friends Letter in the middle.
Get a right underſtanding of Scripture. Pſalm 119.73. Give me under-
$ 5. Direct.
Standing, that I may learn thy Commandments
. Though there are ſome duga
vánta, knots in Scripture, which are not eafily untied; yet things eſſen-
tial to ſalvation, the Holy Ghoſt hath plainly pointed out to us : The
knowledg of the ſence of Scripture is the firſt ſtep to profiting. In the
Law Aaron was firſt to light the Lamps, and then to burn the Incenſe;
the Lamp of the underſtanding muſt be firſt lighted, before the Affe-
&tions can be inflamed. Get what knowledg you can by comparing
Scriptures, by conferring with others, by uſing the beſt Annotators.
Withour knowledg the Scripture is a ſealed Book, every line is too high
for us; and if the Word ſhoot above our head, it can never hit our heart.
Read the Word with ſeriouſneſs. If one go over the Scripture curſo-
rily, (faith Eraſmus) there is little good to be gor by it; but if he be
* 6. Dire&t. ſerious in reading of it, it is che favour of life : and well may we be re-
rious, if we conſider the importance of thoſe Truths which are bound up
in this ſacred Volume. Dint. 32.47. It is not a (9) vain thing for you , for
797 * it is your life. If a Letter were to be broken open and read, wherein a
(9.) Non eft
mans whole eſtate were concerned, how ſerious would be be in reading
verbum inane of it! In the Scripture our Salvation is concern’d; it treats of the Love
quod contemni of (r) Chriſt, a ſerious ſubject. Chriſt hath loved Mankind more than
debeat à vo- the Angels that fell, Heb. 2.6. The Loadſtone deſpiſing the Gold and
bis
. Pagnin. Pearl, draws the Iron to it; thus Chriſt paſſed by the Angels, who
Titus
were of a more noble extract, and drew Mankind to him. Chriſt loved
3. 4
us more than his own Life; nay, though we had a hand in his Death,
c) Ephef. yer that he ſhould not leave us out of his Will, this is a Love (s) pafſeth
kuowledg; who can read this without ſeriouſneſs? The Scripture ſpeaks
of the Myſtery of Faith, the Eternal Recompences, the Paucity of them
(Flavirs
that ſhall be Saved. Matth. 20.16. Few Chofen. One faith, (t) The Names
Vapefcwy.
of all the good Emperors of Rome might be engraven in a little Ring :
(u) Tanquam. There are but few Names in the Book of Life. The Scripture ſpeaks of
(11) ſtriving for Heaven as in an Agony, Luke 13.24. it cautions us of
morte luttia
falling ſhort of the fromiſed Rest, Heb. 4. 1. it deſcribes the horror of the
tandam
Corn.à Lap:
Infernal (x) Torments; the Worm and the Fire, Mark 9.44. Who can
(x) sic 7.0-
read this, and not be ſerious ? Some have light feather y Spirits, they
vienrur dam- run over the moſt weighty Truths in hafte,
(like Iſrael, who eat the
nati ut ſemper farleover in hafte) and they are not benefited by the Word. Read
vivant, & fic with a folemn compoſed fpirit. Seriouſneſs is the Chriſtians ballalt,
femper mo.
which keeps him from being overturn'd with vanity.
Ilanlur.Bern.
Labour
3.9.
pro vita
vivent MI
Serm. 8,
IIS
with moſt Spiritual Profit.
Labour to remember what you read. Satan would (y) ſteal the word
out of our mind; not that he intends to make uſe of it himſelf, but
left we ſhould make uſe of it. The memory ſhould be like the Chelt 7. Direct.
in the Ark, whiere the Law was put. Pſalm 119.52. I have remembred iby [y]Mat.13.4
judgments of old. (2) Hierom writes of that Religious Lady Paula, ſhe had
got moſt of the Scriptures by heart; we are bid to have the word dwell
in 15; (2) Col. 3. 16. The word is a Jewel, adorns the hidden man, and [z] Memoria
ſhall we not remember it? Can a Maid forget her Ornaments ? Jer. 2.32. eft intus fcriba
ſuch as have a diſeaſe they call Lienteria, the Meat comes up as faſt as [a] dromeitw,
they eat it, and ſtays not in the Stomack, are not nouriſhed by it; If the band me
Word ſtays not in the memory, it cannot profit ; ſome can better re- moriâ exci-
dar,
member a piece of News than a line of Scripture; their memories are
like chofe ponds where the Frogs live, but the Fiſh dye.
Meditate upon what you read, Pfal. 1 19.15. I will meditate in thy Pre-
cepts. The Hebrew (b) word to Meditate, fignifies to be intenſe in the
mind; in Meditation there muſt be a fixing of the thoughts upon the 8. Dired.
object, Luke 2. 19. The Virgin Mary pondered thoſe things, &c. Meditation Man[b]
is the Concoction of Scripture; Reading brings a Truth into our head, commis do
Meditation brings it into our heart ; Reading and Meditation muſt like impeão Katavo
Caſtor and Pollux, appear together. Meditation without reading is erro- .105. Chryfoft.
neous; reading without Meditation is barren: the Bee ſucks the flower,
then works it in the Hive, and ſo turns it to hony: by Reading we fuck
the flower of the Word, by Medication we work it in the Hive of our
mind, and ſo it turns to profit. Meditation is the bellows of the affe-
&tions, Pfal.39.3.While I was muſing the Fire burned : The Reaſon we come
away ſo cold from Reading the Word, is, becauſe we do not warm our
felves at the fire of Meditation.
Come to the reading of Scripture with humble bearts,acknowledg how
unworthy you are that God ſhould reveal himſelf in his Word to you.
Gods ſecrets are with the humble: Pride is an Enemy to profiting. It is ob-
ferved the ground on which the Peacock ſits is barren; that heart where
Pride fits is barren: an arrogant Perſon diſdains the Counſels of the
Word, and hates the reproofs, is he like to profit? Jam. 4.6. God giv-
eth grace to the bumble. The eminenteſt Saints have been but of low stature
in their own eyes ; like the Sun in the Zenith, they ſhewed leaſt when [c] örfin
they were at the higheſt. David had more underſtanding ihen all his Teach-Ti Moganomed
ers. Pfal. 119.99. but how humble was he? Pſal. 22.6. I am a worin end si Tügegría
no (c) man. David in the Arabick Tongue ſignifies a worm.
Math Greg.
Give Credence to the Word written; believe it to be of God; fee Nazian.
the Name of God in every line. The Romans that they might 10, Direc).
gain Credit to their Laws, reported that they were inſpired by
the Gods at Rome. Believe the Scripture to be Cælo miffa, di-
vinely inſpired. 2 Tim. 3. 16. All Scripture is gebardises, of Divine in-
Spiration. Who but God could reveal the great Doctrines of the Trinity,
the Hypoftatical Union, the Reſurrection ? Whence ſhould the Scri-
pture come if not from God? 1. Sinners could not be the Authors of
Scripture ; would they indite ſuch holy I nos? or inveigh fo fiercely a-
gainſt
9. Direct. t
tr%
How we may Read the Scriptures
Serin. 8.
Luth.
.
gainſt thoſe ſins which they love? 2. Saints could not be the Authors
of Scripture; how could it ſtand with their Sandtity to counterfeic
Gods Name, and put, I bus faith ebe Lord to a Book of their own devi-
ſing? 3. Angels could not be the Authors of Scripture. What Angel
in Heaven durit perſonate God, and lay, I am the Lord ? Believe the Pe-
{{]Jam.r.17 digree of Scripture to be Sacred and to come from the (d)father of lights.
The Scriptures Antiquity ſpeaks its Divinity. No humane Hiftories
extant reach further than Noah's Flood, but the Scripture writes of
[e]ld verum chings (e) before time.Beſides, the Majeſty, Profundity,Purity, Harmony
quod primum. of Scripture, ſhow it could be breathed from none but God himſelf.
(i cum ani- Add to this the (f) Efficacy the Word written hath had upon mens
mum tangir est Conſciences; by reading Scripture, they have been turned into other
ficut fulmen. men, as might be inſtanced in St. Austin, Junius, and others. If you
ſhould ſet a Seal upon a piece of Marble, and it fhould leave a Print
[8] Ubi male behind, you would ſay there were a ſtrange vertue in chat Seal; ſo, that
nec bene vivi- the word written ſhould leave a Heavenly Print of Grace upon the heart,
tur. Hierom. it argues it to be of Divine Authority: If you would profit by the
Word, believe it to be of God. Some Scepricks queſtion the Verity of
II. Direct
noin Scripture ; though they have the Articles of Religion in their Creed,
in yet not in their belief, Ij4.53.1. Who baih believed our Report. Unbelief
172pn enervates the Vertue of the Word, and makes it abortive; who will (8)
[h] In illa
continentur
obey choſe truths he doth not believe? Heb. 4. 1. The word did not
profit them, not being mixed with Faith.
ad perfeitam Il. Highly prize the Scriptures,Pfal.119.72. The Law of thy Mouth is beta
pietatem per. ter to me than thouſands of Gold and Silver. Can he make a proficiency in
tinent. Mar-
any Art who doth ſlight and depreciate it? Prize this Book of God a-
culus. Ca
bove all other Books. St. Gregory calls the Bible the Heart and Soul of
(ü Adoro ple- God. The Rabbins ſay that there is a Mountain of ſenſe hangs upon e-
nirudinem very Apex and title of Scripture. Pſal.19.7. The Law of the Lord is per-
Scriptura.
felt. (b) The Scripture is the Library of the Holy Ghoft; it is a Pandect
[k] Recula
of Divine knowledge ; an cxact model and Plat-form of Religion. (i)
do menfura
The Scripture contains in it the Credenda, the things which we are to
veritati. Believe, and the Agenda, the things which we are to pra tiſe, it is able to
River. make us wiſe to Salvation. 2 Tim.3.15. The Scripture is the ck) Standard
Karena of Truth, the Judge of Controverſies; it is the (1) Pole-itar to direct
Deius axairns
Ircoxus.
us to Heaven. Prov.6.23: be Conimandment is a (m) Lamp. The Scrip-
Ifa. 8. 20. ture is the Compaſs by which the Rudder of our Willis to be ſteered ; it
(1) animarum is the field in which Chriſt the Pearl of price is hid; it is a Rock of
Cynoſura. Diamonds; it is a facred Collyrium,. or Eye-falve; it mends their eyes
Quctorp.
romise that look upon it, it is a ſpiritual Optick-glaſs in which the glory of
Koordvoerd. Godhuis Relplendent; it is the Paxacy or (11) univerſal Medicine for the
Soul. The leaves of Scripture are like the leaves of the Tree of life, for
.
[n]Vita phar.
macrom Quen fo) Feeder of Grace; how is the Convert born, but by the word of Truth?
ſtorpius.
Fayn. 1. 18. how doth he grow, but by the fincere Milk of the Word? 1 Pet.
[o] Teo'p
2.2. The Word written is the Book out of which our evidences for
was. Arbanaſ. Heaven are fetched; it is the Sea-mark which shows us the Rocks of
Sin
omnia que
mero.
Tertul.
na nar.
Serm. 8.
117
with moft Spiritual Profit.
Sin to avoid; it is the Antidote againſt Error and Apoftafic; the two-edged
Sword which wounds the old Serpent. It is our Bulwark to withſtand
the force of lux: like the Capitol of Rome which was a place of ſtrength
and ammunition. The Scripture is the (p) Temer of David, wherсon the ) Cane
4.4.
Sbields of our faith Hang. Take away the Word, and you deprive us of
the Sun ſaid Lutber. The Word written is above an Angelical Embally, (9) si ver-
or voice from Heaven. 2 Pet. 1. 18. I bis voice which came from Heaven we bum Dei au.
beard, we have alſo Beaubrzegu aé707, a more ſure woord. O prize the Word feros Solem
written, prizing is the way to profiting. If Cæfat fo valued his Commen- è Mundo ſu-
ftulifti. Luth,
taries, that tor preſerving them he loſt his Purple Robe, how ſhould we
(o Juro tibi
eſtimate the Sacred Oracles of God. Job 23.12. I bave eſteemed the words
Petrarcha,
of his moutb more than my neceflary food. King Edward che Sixth on the day multo mihi
of his Coronation, had prelented before him chrce Swords; ſignifying chariores efe
that he was Monarch of three Kingdoms, the King laid there was one facra Scri:
Sword wanting, being asked what that was, anſwered, The Holy Bible, pexros, quam
which is the Sword of the Spirit, and is to be preferr'd betore theſe En- Corn. Lap.
ſigns of Royalty. Robert King of Sicily did lo prize Gods Word, that 12. Direci.
freaking to his friend Petrarcha, he ſaid, I proteſt che Scriptures are (Rom.7.
dearer to me than my Kingdom, (r) and if I muſt be deprived of one 22.
() Siat 04.
of them, I had rather looſe my Diadem than the Scriptures,
12. Ger an ardent love to the Word ; Prizing relates to the judgement, med Scri-
Ate deliria
Love to the affections. Pfal.119.159. Conſider bin I love thy (precepts. He
pixta. Aug.
is likely to grow rich who delights in his Trade; he who is pinguedins will (u) Quod
be polupicis; a Lover of Learning will be a Scholar. St. Audin felis us, Sponte ex fave
before his Converſion he took no pleaſure in the Scriptures, but after- filat, mellis.
wards they were his cbafte (t) delights. David taſted the Word ſweeter
catur ; plus..
than the Honey which drops from the Comb, (u) Pſal. 19.10. I bomus a anten mel-
Kempis uſed to ſay, He found no content but to be in angulo cum libello,in a les dulcedia
Corner with the Book of God in his hand. Did Alphonfus King of Sicily ni ab uberi-
bws Scriptu-
recover of a fit of Sickneſs with that great pleaſure he took in reading
Tangitur.
of Quintus Curtius ? what infinite pleaſure ſhould we take in reading the (*) Pietain:
Book of Life? There is enough in the Word to breed holy compla- gazophylaci-
cency and delight; it is a ſpecimen and demonftration of Gods love um. Quiftorp.
The Spirit is Gods Love-Token, the Word his Love Letter;
(z) Manna
cujuflibet
how doth one delight to read over his Friends Letter? The Word
Saporis.
written is a Divine Treaſury, or (x) Store-houſe; in it are ſcattered CajaSur Toegés:
Truths - Pearls, to adorn tbe hidden man of the heart. The Word written doos, Tom
is the true Manna which hath all ſorts of ſweet taſte in (z) it, it is a
minútregut
gewy. Jegocok
roveraign Elixir, it gives wine to them ofan heavy heart., I have read of
an ancient Rabbi, who in a great concourſe of people, made Procla- ixei lui Isu
mation of a ſoveraign Cordial he had to fell; many recording to him, and axan Mapse re-
asking him to fhew it, he opened the Bible, and directed them to ſeveral meer mais
places of Comfort in it. Holy David drank of this Cordial, Pfal.1:19.50. a sua? 0170; .
This is my comfort in my afflitiion, thy word barb:quickmed megaux cha vijana: ixei Ziques
FHSt. Chryfoftom compares the Scripture to a (a) Garden; every niwr, itaūda
Dine in it is a fragrane Flower, which we ſhould wear, not in qur, bo-
di
natu
aver. &c.
fome, but our heart. Deligbe in the word camufoto profit : and we muſt not Chrys. Hom. in
only Pfal. 44
to lis.
Ma'roqrwars ;
118
Hon we may Read the Scriptures
Serm. 8.
.:
13. Direct,
genſis.
only love the comforts of the Word, but the reproofs. Myrrhe is bitter to
the Palate, but good for the Stomach.
Come to the reading of the Word with boneft Heartş. Chriſt ſpeaks
of the repor'a yean, the honest beart, Luke 8. 15.
Queſtion.
Queft. What is it to Read the Word with an bonest. Heart?
Anſwer I.
Anſw. 1. To come with an Heart willing to know the whole counſel of
Cod; a good Heart would not have any Truth concealed; but faith as
[b] Job 34. Job, What I ſee not, 1each tbou (b) me. When men pick and chuſe in Re-
32. ligion, they will do ſome things the Word enjoyns them, but not ochers;
theſe are unfound Hearts, and are not benefited by holy Writ. Theſe
are like a Patient, who having a bitter Pill preſcribed, and a Julip,
he will take the Julip, but retuſech the Pill.
2. To read the Word with an honeſt Heart, is to read it that we may
[c]Cor inee- be made better by (c) it. The Word is quoad ſe, the Medium and Organ of
grum, i.e. San&tity; and we come to it not only to Illuminate us, but Confecrate
quod prorfus us. John 17. 17. Sanctifie them through thy Truth. Some go to the Bible,
defideret pro- as one goes to the Garden to pick Flowers, i.e. fine Notions. Austin con-
feſſeth, that before his Converſion he went to hear Ambroſe more for the
elegancy of Speech, and quaintneſs of Notion, than the ſpirituality of
the Matter. This is like a Woman that paints her Face, but neglects
her health. But this is to have an honeſt Heart, when we come to the
Scriptures as. Naaman to the Waters of Jordan, to be healed of our Le-
prolie. Oh! faith the Soul, That this Sword of the Spirit may pierce the
Rock of my Heart ; that this bleſſed Word may have ſuch a virtue in it,
[d]Numb.is, as the water of jealouſie, to kill and make (d) fruitful; that it may kill my
21. Sin, and make me fruitful in Grace.
14. Dire&t.
Learn to apply Scripture; take every word as ſpoken to your ſelves.
When the Word chunders againſt Sin, think thus, God means my Sins ;
when it preſſeth any Duty, God intends me in this. Many put off Scri-
pture from themſelves, as if it only concern'd thoſe who lived in the
time when it was written; but if you intend to profit by the Word,
bring it home to your felves; a Medicine will do no good unleſs it be
applied. The Saints of old took the Word, as if it had been ſpoken to
them by Name. When King Joſiah heard the threatning which was
written in the Book of God, he applied it to himſelf; he rem his clothes,
and bumbled his Scul before the Lord, 2 Kings 22. 13.
Obſerve the preceptive part of the Word, as well as the promiſive; the
Precepts carry Diety in them, like the Veins which carry the Blood; the
Promiſes carry Comfors in them, like the Arteries which carry the
Spirits. Make uſe as well of the Precepts to direct you, as the Pro-
miſes to comfort you: Such as caſt their eye upon the Promiſe, with a
neglect of the Command, are not edified by Scripture; they look more
after comfort tian duty. They miſtake their Comforts, as. Apollo embraced
the Laurel-tree inſtead of Daphne. The Body niay be ſwelled with wind
as well as fieh; a man may be filled with falle comfort, as well as that
which is genuine and real.
IS. Direct
Let
...AM
A
Spine ; tbe graße of a thorn. God gives joy out of ſorrow here is the 11.39. Pfalm.
Serm. 8.
with mojt Spiritual Profit. It
Let your thoughts dwell upon the moſt Material paſſages of Scripture: 16. Dirta.
The Bee faltens on thoſe Flowers where the may fuck moſt ſweetneſs'
thougla the whole contexture of Scripture is excellent, yet ſome parts
of it may have a greater Empbafis, and be more quick and pungent:
Reading the names of the Tribes, or the Genealogyes of the Patriarks
is not of the ſame importance as Faith and the new Creature. Mind the
magnalia legis the weighty things of the Law. Hor. 8. 12. They who read
onely to ſatisfy their curioſity, do rather buſy then profit themſelves.
The ſearching too far into Chrilts Temporal Reign, hath I fear weakned
his Spiritual Reign in ſome mens hearts.
Compare your felves with the Word. See how the Scripture and your 17. Direti.
hearts agree, how your Dial goes with this Sun. Are your hearts as it
were a Tranſcript and counterpane of Scripture ? is the word copied
out into your hearts? the word calls for humility, are you not onely
bumbled bur bumble ? the word calls for regeneration, John 3. 7. Have
you the fignature and engraving of the Holy Ghoſt upon you have
you a change of beart? not onely a partial and moral change but a
Spiritual ? is there ſuch a change wrought in you as if another Soul did haber Nazi.
[c] Similia
live in the ſame body? I Cor. 6.11. Such were some of you, but ye are anz. orat. fa-
waſhed, but ye are Santiified, (e) &c. The Word calls for love to the nebri in lau-
Şaints, 1 Pet. 1. 22. Do you love grace where you ſee it? (f) do you demcypriani,
love grace in a poor man as well as in a rich? a Son loves to ſee his
ubi enarrat
mirabilem
Fathers Picture though hung in a mean frame: do you love grace though ejus pat gra-
mixt with fonie failings? as we love Gold though it be in the Oar: fic adueniun
the bringing the rule of the Word and our hearts together, co ſee how prete@018.
they agree, wouid prove very advantagious to us. Hereby we conie to [f] Idem es
know the true complexion and ſtate of our Souls, and ſee what evidences morus animi in
and Certificates we have for Heaven.
imaginem
Take Special notice of thoſe Scriptures which ſpeak to your particulær 18. Dire&t. +
Cafe, were a conſumptive perſon to read Galen or Hypocrates; he would
chiefly obſerve what they writ about a conſumption. Great regard is
to be had to thoſe Paragraphs of Scripture which are moſt appofit to ones
preſent caſe. I ſhall inſtance onely in three caſes.
1. Afidion.
2. Deſertion.
I Cafe. Firſt Afli&tiori. Hath God made your chain heavy? conſult
theſe Scriptures, Heb. 12.7. If you endure chaſtening God dealeth with
you as Sons, (:) Ifa. 27.9. By this shall the iniquity of Jacob be purged, [8] Job 36.
and this is all the fruit to take away his Sin. (h) John 16.22. Your ſorros 8. Deut. 8.
Mall be turned into joy. The French have a berry which they call vue de 15. 1 Kings
grape of a thorn. 2 Cor. 4. 17. Our light affli&ion which is but for a mo. 12. 10. 11.
want worketh for we far more eternal and exceeding weight of glory. The Pral. 37. 39-
Bb
Limner
rem.
*
3. Sin.
13
120
How we way Read the Scriptures
Serm. 8.
I II. 12. Rev.
2 Cor. 7.6.
.
Rom. 8. 28. Limner layes his Gold upon dark colours, God firſt layes the dark colour
1 Pet. 1.6. of affi&tion, and then the Golden colour of Glory.
2 Chron. 33. 2 Caſe. Secondly Deſertion. Are your fpiritual comforts eclipſed?
3.19. 2 Cor. fee : (i) Ila, 54.8. In a little ser dth I hid my face from thee, but with ever-
4. 16. Job.s. laſting kindneſs will I have mercy on thee. The Sun may hide it ſelf in a
17. Micah. 6. cloud, but it is not out of the Firmament, God may hide his face, but
fin) Flagellin
he is not out of Covenant, lla. 57. 16. I will not be always wroth, for the
domini laſciva Spirits should fail before ine, and the Souls which I have made. God is like
caro atteritur, the Muſitian, he will not ſtretch the ſtrings of his Lute too hard leaſt
Anima pennis they break, Plalm. 97. 11. Light is foxone for the Righteous. A Saines com-
virtutum ad fort may be hid as feed under the clods, but at laſt it will ſpring up into
cælestia ſuble-
an harveſt of Joy.
vatur. Bern.
Ser. 1o. de
Caſe. Thirdly Sin. 1. Are you drawn away with Int ? read Galat.
3
Cen: d.
5. 24. Jam. 1. 15. 1 Pet. 2. II. Abſtain from fleshly lujts which war again't
[i] Lam. 3. your Souls
. (k) Luft kills with embracing. Prov. 7.10, 22, 23. There
31. Pfal.106.
met bim a woman with the attire of a barlot, be goeth after her as an Oxe goeth
6. 9; 103:%: to the Slaughter, till e dart ſtrike through his liver, (1) &c. Prov. 22. 14.
Mark 15:34. The moush of a frange woman is a deep Pit, be tbat is abborred of the Lord
49. ch. is. mall fall therein. Go to the waters of the Sangharg to quench the fire of
5o. ch. 10. luſt.
54. ch. 10.
2. Are you under the power of Unbelief? read Ila. 26. 3. Tbort pilt
[k]Pravach.
keep him in perfe&i peace, (m) whoſe mind is stayed on thee, becauſe he truſtetb
piditates funt in thee. Mr. Bolton ſpeaks of a diftreffed Soul who found much comfort
porte inferni, fron, this Scripture on his fick bed. (n) 2 Sam. 22. 31. The word of
per quas homi- the Lord is tryed, he is a buckler to all tbat truſt in him. John 3. 15. That
mes defcendunt whoſoever believeth in him mould not periſh. Unbelief is a God-affronting
ad inferos, Sin. I John 5.10. He that believeth not God hath made bim a lyer, it is a
(1) Plato in Soul murdering Sin. John 3:36. He that believeth not the Son ſhall not
Sounsezór po thoſe Scriptures which do rem acu tangere, touch upon your particular
nit
cafe. Although all the Bible muſt be Read, yet thoſe Texts which
150[m] point moſt dire&tly to your condition, be ſure to put a ſpecial Star
[n] Zeph. 3. upon.
12. Pral. 34. Take ſpecial notice of the examples in Scripture ; (o) make the ex-
23.55. Back amples of others living Sermons to you.
32. 10. Mark
i. Obſerve the examples of Gods Judgments upon Sinners. They
9. 23. I Per.
5.7.
have been hanged up in Chaines in terrorem. How ſeverely hath God
19. Direct. puniſhed proud men! Nebuchadnezzar was turned to graſs, Herod eat
CÓ) Pracepta up with Vermin; How hath God plagued Idolaters. Numb. 25. 3,4,9.
docent, exem 1 Kings 14. 9, 10. What a swifi witneſs hath he been againſt lyars.
gla movent.
A&ts, 5. 5, 10. Theſe examples are ſet up as Sea-Marks to avoid.
I Cor. 10. 11. Jude verf. 7.
2. Obſerve the examples of Gods mercy to Saints. Jeremy was pre-
ferved in the Dungeon, che tbrot Children in the Furnace, Daniel in the
Lyons den. Theſe examples are props to Faith, Spurs to Holy-
secs,
Leave
שלום
Serm. 6.
with moſt Spiritual Profit.
121
2
me.
:
His ?
Leave not off reading in the Bible till you find your hearts warmed. 20. Dire&t.
Pfal. 119.93. I will never forget thy precepts for with them tbou beſt quickned
Read the Word, not only as an Hiſtory, but labour co be affected
with it. Let it not only inform you, but inflame you. Jer. 23. 29. Is not
my Word like as a fire faith the Lord ? go not from the Word till you can
fay as thoſe diſciples. Luke 24. 32. Did 110t our hearts burn within
Set upon the practice of what you read. (p) Pfal. 119.66. I bave 21. Dire&t.
done thy Commandments. A ftudent in Phyfick doth not ſatisfy himſelf (täis turting
to read over a ſyſteme or body of Phyſick, but he falls upon pra&tiſing his comme
PhyGck : the life - blood of Religion lyes in the praktick part. So in voler, Chrys
thé 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
(9) them. Chriſtians ſhould be walking Bibles. Zenopbon ſaid many
(9) Tantum
fcimus, quan-
read Lycurgus his Laws, but few obſerved them. The word written is tum operamur
nct only a rule of knowledg, but a rule of obedience; * it is not only to * Bis meminit
mend our fight, buč to mend our pace.' David calls Gods word a lamp legis qui me-
to his feet. Pfal. 119. 105. It was not only a light to his eyes to fee by, mor eft opce
but to his feet to walk by, by practiſe we trade the talent of knowledg, tholog:
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
che word commands ; reading without practiſe will be but a torch to
light men to Hell.
Make uſe of Chrifts Prophetical Office. He is the Lyon of the tribe of 22. Direci,
Judah, to whom it is given to open the Book of God, and looſe the feales (r) () Arcano-
thereof. Rev.5.5. Chrift doth ſo teach as he doth quicken. John 8. rum dei reve
12. I am the light of the world, he ibat followeth me shall have lumen vitæ, lator. Pareus.
the light of life. The Philoſopher faith, light and heat increaſe toge- inza concres-
[s] Calore
ther :(s) tis true here, where Chriſt comes into the Soul with his light, cunr.
there is the heat of Spiritual life going along with it. Chrift gives us
Spiritualem guftum, a taſte of the Word. Pfal. 119. 102, 103. Thou bast
Taught me, how sweet are thy words to my Taft! it is one thing to read a
promiſe, another thing to taft it. Such as would be Scripture - Profi-
cients, let them get Chriſt to be their Teacher, Luke 24.45. Then
opened be their underſtanding tbat they might underſtand the Scriptures. Chrift
did not only open the Scriptures, but opened their underſtand-
ing. (t)
[0] Cathe-
Tread often upon the threſhold of the Sanerkry. Waite diligently on in celo qui
dram habet
a rightly conftituted Miniftery, Prov. 8. 34 Bleſſed is the man that corda docet in
heareth me, waiting diligently at my Gates. Miniſters are Gods Interpreters, terrů. Aug,
ic is their work to expound and open dark places of Scripture. We 23. Direct.
read of Pitchers and Lamps within the Pitchers. Judg. 7. 16. Miniſters
are earthen Pitchers, 2 Cor. 47. Buc theſe Pirchers 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 which tescheth thee to profit; make Davids prayer, Pfalm 119. 18. Open
thou mine eyes that I may behold wondrous things out of by LAX. Pray to
B b 2
God
24. Dire 7.
122
Serm. 8.
How we may Read the Scriptures
2. 20.
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 Gods Spirit, Nehem. 9.
(u) Chriftus io. I hou gaveſt them thy Good ſpirit to intrud (u) them. Though the
Jedens ad dex: ſhip hath a Compaſs to Sail by, and ſtore of Tackling, yet without a gale
teram dei miſit of wind it cannot faile; though we have the Word written as our Com-
Vicariam Vim
fpiritus fandi. paſs to fail by, and make uſe of our endeavours as the tackling, yet unleſs
Tertul. the Spirit of God blow upon us we cannot fail with profit. When the
Almighty is as demo unto us, then we grow as the Lilly, and our beauty is as
() 1 John the Olive-tree, Hof. 45. 6. Beg the anointing of the Holy (x) Ghöft,
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 Gods Spirit ſhine into our Souls. 2 Cor.
4.6. The Spirit is que esta STORAG'Lens, a Spirit of Wiſdom and Revelation.
Ephef. 1.11. When Pbilip joyned himſelf to the Eunuchs Chariot then he
underfood Scripture. A&ts 8.35. When Gods Spirit joynes himſelf
to the Word, then it will be effe&tual to Salvation.
Theſe rules obſerved, the Word written would through Gods blef-
ſing be aóz o upulo, an ingrafted Word, fam. I, 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 grafted ſavingly into
mens hearts, it doth fan&tify chem, and make them bring forth the ſweet
fruits of Rigbteouſneſs, Phil. 1. 11.
Thus I have anſwered this queſtion, how we may read the Scriptures
with moſt Spiritual profit.
I ſhall conclude all with two Corollaries.
1. Content not your Selves with the bare reading of Scripture, but
labour to find ſome ſpiritual increment and profit. Get the Word Trans-
fcribed into your hearts, Pfalm. 37.31. The Law of God is in his heart,
never leave till you are aſſimilated into the Word. Such as profit by
reading of the Book of God are the beſt Chriſtians alive; they anſwer
Gods coft, they credit Religion, they fave their Souls.
2. You who have profited by reading the Holy Scriptures, adore
Gods diſtinguiſhing grace. Bleſs God that he hath not only brought the
light to you, but opened your eyes to ſee it; that he hath unlocked his
bid Treaſure and enriched you with ſaving knowledg. Some periſh by not
baving Scripture, and others by not improving it. That God ſhould paſs
by Millions in the World, and the Lot of his Ele&ting Love Thould fall
upon you ; that the Scripture like the pillar of Cloud Thould have a dark-
fide to others, but a light ſide to you ; that to others it ſhould be a dead
letter, but to you the Savour of Life! that Chrift ſhould not only be re-
vealed to you but in you, Gal. 1. 16. How ſhould you be in an Holy ex-
tafy of wonder, and wiſh that you had hearts of Serapbims burning in
love to God, and the voices of Angels to make Heaven ring with Gods
Praiſes?
But
::
Serm. 8.
with moſt Spiritual Profit.
I 23
I.
But ſome of the Godly may fay, they fear they do not profit by che Object.
Word they read?
As in the body when there is a Lipothimy or Fainting of the vital Refp.
Spirits, Cordials are applyed : fo let me apply a few Divine cordialls to
ſuch as are ready to faint under the fear of non-proficiency.
You may profit by reading the Word though you come sort of
others. The ground which brought forth but thirty foulid was good
Ground. Mac. 13. 8. Say not you are Non-proficients becaule you do
not go in Equipage with other eininent Saints ; thoſe were counted
ftrong men among Davids Wirthies, though tirey did not attain to the
honour of the first three, 2 Sam. 23, 19.
2. You may profit by reading the Word, though you are not of ſo
quick apprehenfiou. Some impeach themſelves of Non-proficiency becauſe
they are but flow of noderſtanding. When our bleſſed Saviour fore...
told his ſufferings, the Apoſtles themſelves underſtood not, and it was
Hid from them. Luke 9.45. The Author to the Hebrews ſpeaks of ſome
who were Segnes auribus dull of hearing, Heb.5.11. Yet taey belonged
to the Election. Such as have weaker judgments. may have ſtronger af-
fe&tions. Leah was tender-eyed, yet fruittul. A Chriſtians.intelle&ualls
may be leſs quick and penetrating, yet that litcle knowledg he hath of
Scripture keeps bim from Sii; as a man that hath but weak fight, yet
it keeps him from falling into the water.
3. You may profit by reading Scripture, though you have not so excel-
lent memories. Many complain their memories leak,
Nec retinent patula comise fidelitèr (y) aures. -Chriſtian art thou (y) Horor
grieved thou canſt remember no more ? then for thy comfort.
1. Thou niayſt have a good heart, though thou haft not so Good a me-
mort.
2. Though thou canſt not remember all thou readeft, yet thou re.
membreſt that which is moſt material, and which thou hast molt need of;
ac a Feaſt we do not eat of every diſh, but we take ſo much as nouriſheth.
'Tis with a Good Chriſtians memory as it is with a lamp, though the
lamp be not full of oyle, yet it hath ſo much oyl as makes the lamp burn:
though thy memory be not full of Scripture, yet tło:1 retaineſt ſo much :
as makes thy love to God burn. Then, be of good corntort, thou doft
profit by what thou readeft, and take notice of chat encouraging Scrip
iure, John 14. 26. The Comforter wbich is the Holy Ghost, be: Mall bring all :
things to your remembrance.
SER
124
Serm.
How we may make Melody in our Hearts
.
SERMON IX.
How we may make Melody in our Hearts to God
in Singing of Pſalms.
*
Epheſ. 5.19.
Speaking to our ſelves in Pfalms, Hymns, and ſpiritual Songs, and making
Melody in your Hearts to the Lord.
I
orirur Iernii.
N the former part of this Chapter , eſpecially in che fourth Verſe,
We have the Apoſtle checking carnal Miriḥ, and accounting that a
Sin, which the Heathen Philoſophers (eſpecially Ariſtotle in his
Echicks) made a Virtue ; viz. culegerit, a kind of jeſting which
they ſuppoſed was an ornament to their ſpeech, and a ſpecimen of their
ingenuity: But in this Verſe, where the Text is, we have the Apoſtle
commending ſpiritual Mirth, which he approves as a Duty, which the
Heathens, eſpecially in the primitive times, accounted a Crime.
In the Verle going before the Text, we have the Apoſtle condemn-
ing a Vice univerſally reputed ſo both by Chriſtians and Heathens, viz.
Intemperance; which doth uſually frollick it in putidos fermones, and
Evini dowia
into fooliſh ſpeeches, fond geſtures, impure Songs, wanton Sonnets, as
Bodius obſerves. But here in the Text the Apoſtle teacheth us a more
quedam, feit
in pura, que refined way of rejoycing, viz. To tune the heart in Pſalms, to raiſe the
tum in fer heart in Hynins, and to vent the heart in ſpiritual Songs; nay, to make
monibw, tem the heart a Quire where ſpiritual Muſick may be chanted.
in geftibus,
In the Text we have five parts reniarkable; viz.
tum in puri.
din fermoria
1. The Singers, hanortes e Tois , Chriſtians; eſpecially thoſe who
bus se prodi. dwelt in the City of Epheſus. Chriſtians underſtand how to rejoyce in
Eod. God; their hearts can to ſet the Tune, that God ſhall hear the Muſick.
Zanchy well obſerves, that the Aroſle doth here make the Compariſon
between the Mirth which is made ex ubertate Vini , fion abundance of
Wine, and that which is made ex ubertate Spiritus, from abundance of the
Spirit. The Drukards Song, how tøyiſh! but the Saints ſinging, how
triumphal! how confuſed the one! how ſweet the other! how empty the
one , even to the very Companions of their Cups and Mirth! but how
melodious the other, even to the Lord himſelt! And he gravely takes
notice, that gaudent pii, fed garriunt ebrii ; Saints rejoyce, but Intempe-
rate per fons drivel in their chat,
2. The Song it ſelf; and here the Apoſtle runs diviſion, diverſifying
Songs into three ſpecies; which according to the deſcants of Learned-
men may be thus underſtood. And here Hierom gives us a dextrous
Inter-
Serm. 9
125
to God in Singing of Pſalms.
Bod.
m
which were Songs more artificially and שורים .3
Interpretation 1. Pſalms (faith he) may belong to moral things, mbat we Cantio Sacra
ought to put in uſe and praaiſe. 2. Hymns moy belong to Sacred ibings, what est vel Dexo
eisin , vel
we onghi to meditate on and to contemplate, is the Power, 1 ſdam, Goodneſ, and
Buxlexa, vel
Majelty of God. 3. Odes, or ſpiritual Songs, may belong to natural nome o xai oxi,
things, what we ought to debate, diſcuſs; vz. The Race, Order, Har- vel capoprilexi,
mony, and Continuance of the World, and Gods infinite Wiſdom ma- tel Oguradoxata
nifeſted in it. 2. Some diſtinguiſh theſe according to the Authors of
Pfalmi pro-
thein. 1. Pfalms; they are the Compoſures of holy Darid. 2. Hymns ; priè ad locum
they are the Songs of ſome other excellent man recorded in Scripture, 'Ethicum pera
as Mofes, Heman, diſapb,&c. 3. Spiritual Songs; they are Odes of ſome tinent : in
other holy and good men not mentioned in Scripture, as the Song of Hynnis Dei
beneficia do
Ambroſe, Nepos, and others. 3. Some aver that theſe ſeveral ſpeeches
falta mira
mentioned in the Text, anſwer the Hebrew diftin&tion of Palms : mur. Qui ve-
Among them there were Mizmerim, which treated of various ro concordiam
and different Subje&ts. 2. D'70 which only mentioned the Praiſes & confentum
mundi contenu
of the moſt High.
platur, ille
muſically compoſed; and ſome Divines obſerve, were ſung with the
Spirituale
help of a muſical Inſtrument. But I may add, Are not all theſe ſeveral canticum co-
fpecies mentioned, to prefigure the Plenty and the Joy which is re- nit. Hier.
ferved for the Saints within the Vail, when they ſhall joyn in confort
with the glorious Angels, in ſinging their perpetual Hallelujahs to their
glorious Creator?
3. The manner of Singing. Our Text faith, witb Melody ; with in-
ward joy and tripudiation of Soul: If the Tongue make the Pauſe,
the Heart muſt make the Elevation. The Apoſtle ſaith to the Colofians,
Color. 3. 16. We rnult sing with grace; which is as ſome expound it,
1. Cum gratiarum adione; with giving of thanks. And indeed thankfulneſs is
the very Selah of this duty; that which puts an accent upon the Mu-
fick and ſweetneſs of the Voice; and then we ſing melodiouſly when
we warble out the Praiſes of the Lord. 2. With gracefulneſ; with a
becoming and graceful dexterity. And this brings both profit and plea-
fiure to the Hearers, as Davenant obſerves. Pfalms are not the Comedies Et prodeje :
of Venus , or the jocular Celebrations of a wanton Adonis ;, buc they are
volini do de
lettare. Dar.
the Spiritual ebolitions of a compoſed Soul to the incomprehenſible
Jehovah with real grace. Gods Spirit muſt breathe in this ſervice; here Cantemus cum
we muſt a&t our joy, our confidence, our delight. Singing is the tri- ralia à Spi-
umph of a gracious Soul; the Child joying in the praiſes of his Fa- ritu San&to
ther. In finging of Pfalms, the gracious heart rakes wings, and mounts
donata Chry-
up to God, to joyn with the Celeſtial Quire. It is grace which fits the Hoc quod pre-
heart for, and ſweatens the heart in this dury. And where this qualifi- cinitur fine
cation is wanting, this ſervice is ratheran burry than a duty;, it is rather gratiâ Dei
a diftrabance than any obedience.
impleri non
4. The Maſter of the Chore, the Preceptor, that is, the Heart. We
poteft. Oca
muſt look to the Heart in ſinging, that it be purged by the Spirit, and sine corde
that it be replete with fpiritual Affection. "He playes the Hypocrite nulla est mo-
who brings not the heart to this Duty. One obſerves , There is no dulatio, Bod..
Tune without the Heart ; Singing takes its proper riſe from the Heart ;
the
forti
cum.
126
!
How we may make Melody in our Hearts
Serm...
Voihin
7101
.
Bera.
Deus est ca
the Voice is only the further propreſs. And indeed God is the Creator
of the whole man; and therefore he will be praiſed not only with our
Tongues, but with our Hearts. The Apoſtle tells us, He will ſing with
the ſpirit, 1 Cor. 14. 15. And David informs us, his heart was ready to
vox, ſed ſing and give praiſe, Pſal. 57.7, 8.-108. 1. Auguſtine admoniſherh us,
It is not a Muſical-ſtring, but a Working-heart is harmoniow. The Virgin Mary
mufica cord-
la, fed cor.
ſings her Magnificat with her heart, Luke 146.47. And Bernard tells us
Aug.
in a Tract of his, Ibat when we fing Pſalms , let us take heed that we have the
De inode bene same thing in our Mind that we warble forth in our Tongue ; and that our Song
vivendi. and our Heart do not run ſeveral ways. If we in ſinging only offer the
Calves of our Lips , it will too much reſemble a Carnal and a Jewiſh
ſervice.
5. The End of the Duty ; Io the Lord. So faith the Text, viz. To
Jeſus Chriſt, who is here principally meant. Our ſinging nuuſt not
ſerve our Gain, or our Luxury, or our Fancy, but our Chrift, our Lord,
and dear Redeemer. In this Duty it is his Praiſes we muft mainly and
chiefly celebrate. And moſt deſervedly we magnifie the true God by
Pſalms and Singing, when the Heathens celebrate theirfalſe and dung-
hill-Gods, Jupiter, Neptune, and Apollo, with Songs and Hymns. One
well obſerves, Singing of Pſalms is part of Divine Worſhip, and of cur
Homage and Service due to the great Jehovah. Bodius takes notice,
nendi Unicus that God is the true and only ſcore of all our finging. And truly if the
Stapus. Bod. Spirit of God be in us, he will be ſteddily aimed at by us. Thus De-
bordb and Barak ſang their Triumphıl Song to the Lord. Judges 5. 3.
The ſeveral parts of the Text being thus opened, they may be ſec
together again in this Divine and Excellent Truth.
Doet.
In the Ordinance of Singing, we must not make Noiſe, but Mufick; and the
Non franges
Heart must make Melody to the Lord. So the Text. Auguiin complaired of
vocem, sed ſome in his time, that they ininded more the I une than the Truth; more the
frange volun- Manner iban the Matter ; mire the Governing of ib: Voice , than tbe Raiſedne
of the Mind. And this was a great offence to him. Singing of Pſalms
ſervus tanium
muſt only be the joyous breathing of a raiſed Soul; and here the clean-
Confanantian
Vacum, fed neſs of the Heart is more conſiderable than the clearners of the Voice.
Concordium In this Service we muft ftudy more to act the Chriftian than the Ma-
Alorum. Ber- sitian; niany in ſinging of Pſalms are like the Organs, whoſe Pipes are
nard.
filled only with Wind. The Apoſtle, Col 3. 16. tells us, we muſt
Aug.
ſing with our Heart; we mult fing David's Plalms with David's Spirit.
One tells us, God is a Spirit; and lie will be worſhipped in Spirit even
in this duty.
Now to traverſe the Truth. 1. We will thew the Divine Authority
of this Ordinance. 2. We will fhew the Sweetnels of it. 3. The Univerſal
Practice of it. 4. We ſhall thew the Honours God hath put upon this
Ordinance. 5. And then come to the main Caſe. 6. And make Ap-
plication.
For the firſt, We shall Thew the Divine Authority of this Ordinance.
1. By Scriptura-Command. 2. By Scripture-Argument. 3. By Scri-
i re-Pattorn. 4. By Scripture-Prophefie.
1. From
tatem
non
:
Serm. g.
to God in Singing of Pſalms.
127
*
1. From Scripture-Precept: And here we have divers commands
laid upon us, both in the Old and New Teſtament. David, who among
his honourable Titles, obtains this, to be called the Sweet Singer of
Ifrael, 2 Sal 23. 1. He frequently calls upon himſelf, Pfal. 7. 17. I will
fing Praiſe to the Name of the Lord most High. And ſometimes he calls upon
others, 1 Chronr. 16.9. Sing unto bim , fing Pſalms unto him, and tell of his
Wondromo Works. Nay, coniecimes he ſummons the whole Earth to joya
in this duty, i Chon. 16.23. Pſalm 68.32. Sing unto the Lord all the Earth;
jhero forth from day to day his Salvation. And holy Hezekiah, he propagated
this ſervice, 2 Chron.29.30. Nay, in their times when the Royal Majeſty
was lodgd in Judah, Singers were a peculiar Office enjoyned conſtantly
to ſing the Praiſes of the Lord, 1 Kings 10.124 And Jebofaphat appointed
Singers, 2 Chron. 20. 21. Nay, and Aſaph, Heman, Jedutbun , and E-
than , men eminent and holy, were employed in this holy ſervice,
2 Cbron. 5. 12. But why ſhould I light a Candle at Noon-day? Thus
this harmonious ſervice was moſt uſual, and moſt acceptable in the
times of the Law.
And'I need not ſtraggle from my Text to bring in Goſpel-Precept for
this ſweet Ordinance: And the Apoſtle takes care to acquaint other
Churches with the ſame injunction. So Colof. 3. 16. Teaching and admo- Colof. 2016, .
niſhing one another in Pſalms and Hymns, and piritual Songs; ſinging with grace
in your hearts to the Lord. And ſo firmly the Apoſtle ſtates this Muſical
Service, this exhilerating Ordinance, that he himſelf as his own in-
jun&ion, though fettered in a Priſon, and makes Barnabas a Companion
of his Song as well as of his Sorrows , Ads 16. 25. juvsy tov gör. They
Hymned God, (i.c.) they celebrated his Praiſes with a Hymn; and as Lerinw.
Bede faith, with ſinging.
Bede.
2. From Scripture-Argument : And I ſhall only take out one ſhaft
out of the whole Quiver. I Mall uſe one Argument among many, which
is this, viz. We always find this duty of ſinging Pſalms linked to and
joyned with other Moral Duties. Thus the Pſalmiſt joyns Singing and
Prayer together, Pſal. 95.1,6. O come, let us ſing unto the Lord, in the firſt Pſal. 95.1,6.
Verſe. O come , let us worſhip and fall down, and kneel before the Lord our
Maker, in the ſixth Verſe. There is Prayer and Singing connexed ;
Singing being ſuppoſed to be of equal neceſſity and authority with
other Ordinances. And ſo the Apoftle James, Jam. 5.3. joyns theſe
two together ; Is any among you afflicted ? let him pray: Is any merry ? let
bim fing Pſalms. So you may obſerve, both theſe Services are equally
calculated for mans neceſſity. Thus Paul and Silas joyn them in-cheir
pra&tiſe, A8s 16. 25. And ſo Juſtin Martyr, in his 117. Queſtion ad Or- uvesti 3894
thodoxos , tells us, that in his time, Ibey Sang, and ſent up Prayers to God. oooxas tcö Beca
The Primitive Church confirming
David's Injun&tion, and the Apofto- Juft. Mart.
.
lical Command. So that by theſe inſtances we may obſerve, That the
duty of Praying and Singing have walk'd in the ſame equipage, and lay Orihodor.
claim to an equal Authority from Divine Writ; the Scripture joyntly
favouring both.
3. From Scripture-Pattern. Moſes both pens a Palm, viz. the Nine-
Сс
tieth,
119. Qu, ad
128
How we may make Melody is our Hearts
Serm.9.
it.
tiethi, and Sings a Holy Song, And the 15th of Exodus : Is tbe record of
So David tripudiates in the pradtiſe of this delightful ſervice,
Pfal. 104.33. Pſal. 104:33: Nay David compoſeth Plalms and Hezekiah appoints
them to be Sung 2 Cbron. 29. 30. So David, and Alaplp Hezekjah,
and the Levites,all joyn to Sing forth the praiſes of the Lord. Nay
our deareſt Jeſuş, the King of Saints, and the Redeemer of Mankind
Rev. 15:36 practiſeth this fweet duty, and calls in his bleſſed Apoſtles to niake
Mar. 26. 30. up the Quire, Mat. 26.30. And when they had Sung an Hymui, they went
up into the Mount of Olives. Our bleſſed Saviour honours this Ordinance
with his own practiſe; and this he did a little before his death, ſo to
ſeal this Ordinance with his blood as well as to conſecrate it with
his lips. Thus chis Celeſtial Quire of Chriſt and his Apoſtles fix
para
this ſweet Ordinance in the Church for future ſucceſſions.
4. From Scripture --- Prophely ; And here I may ſpeak of Singing
as Paul ſpeaks of Timothy's Ordination. I lim. 4. 14. It was given
by Prophefy. There are divers Prophefyes in the Old Teſtament concer-
ning this Ordinance in the New. So in Pſal. 108. 2. Upon which
Mollerwag
Mollerus obſerves, That in that Text David powers forth ardent Prayers
and wiſhes for the Kingdom of Chriſt. And ſo Divines obſerve that
2 Are prophetical. Make a Joyful noyfe unto sbe
Lord, all ye Lands, ſerve the Lord with gladneſs,come before his preſence with
Singing. To which may be added that pregnant prophely recorded
Ifa. 52.8.
in. iſa. 52. 8. My watchmen fall lift up their voice, with their voice together
Speculatores mall they Sing; which clearly prognoſticates this Muſical Ordinance
fimul jubila- in Goſpel times. And Muſculus much favours this interpretation, when
bunt opinare he faith, Theſe watchmen ſhall Jubilee when they ſhall conſider the
Baudium futw- great joy approaching for the Redemption obtained by Chrift. And
there are two things which not only eſtabliſh, but ſweeten and honour
demptionem ad an Ordinance 1. Promiſes.2. Prophefyes. Chriſt himſelf was the fruit
and iſſue of both.
Chriftuin.
Mula.
Secondly, we may take notice of the sweetneſs of this Duty: Singing
is the Souls Jubilee; Our Spiritual recreation, The ſhout of the heart;
Our tuning of our Hallelujahs ; The ſweeteſt rolace of a Sanétified
Soul. David was in a kind of rapture when he cryes out, I will Sing
praiſe to the Lord while I have my being. Pfal. 104.33. One well ob-
· Plal. 104.33. ferves of Singing, There is a dilating of the found, and a drawing out
of the voice which gives more time for the fixing of the heart upon
that which is Sung, and ſo puts the Soul upon a tweeter Meditation.
Pfal. 104.34. Pfal. 10.4, 34. And we may animadvert it, That when we Sing
Pſalms, There is more then ordinary raifing and lifting up of the Soul.
There is all elevation to a higher degree of Communion with God.
It is the Souls high Mount towards Heaven, The Saint flyes higher
towards the Element and Sphear of joy; Then we are fledged for
fublime taings. One aſferts, There is not a greater reſemblance of
Heaven upon Earthi, Then a company of Gods people Singing a Pſalm
together; Then the Soul rejoyceth in Divine goodneſs. And exults
in Divine excellencies, neditates on Divine promiſes, And whatever
we
rum ob Re.
cptam per
Serm. 9.
to God in Singing af Pfalms.
129
3
paſſion.
are the Angels; To which the Chaldes 2
we make the matter of our Singing it will much affed the heart. 1.If we
Sing of God, Of his goodneſs, It inflames our heart to love, of his
Wifedom, It raiſeth our heart to admiration. Rom. 11.33. Or his
Power, It engageth the heart to Faith and Confidence; Nay of his
Judgments, It over awes the heart to a due and reverential Fear. 2. If
we Sing of any thing concerning our ſelves, If for the diverſion of a
trouble, It fills the heart with humilily: If for the obtaining of a
mercy, It boils up the heart in Defire, 3. If we Sing of our Enemies.
This likewiſe draws the heart to a juſt indignation, Zealand Com
The very matter we Sing doth abundantly ſweeten this
Duty.
Nay further.
1. Singing is the muſick of Nature. The Scriptures tell us, the Moun-
taines Sing; Jer. 44. 23. The valleys Sing, Pfal. 65. 13. The trees of
the wood Sing, I Chron. 16.33. Nay the Aire is the Birds Mufick
room, where they chant their muſical notes.
2. Singing is the Muſick of Ordinances. Auguſtin reports of him-
felf, That when he came to Millain and heard the people Sing, he wept Aug. lib. z.
for joy in the Church to hear that pleaſing Melody, Aud Beza confeſſes, Conf
. cap. 6.
That ac his firſt entrance into the Congregation and hearing them fing the Beka,
91 Pfalm. He felt himſelf exceedingly comforted, and did retain the
Sound of it afterwards upon his heart. The Rabbies tell us, That the
Jones after the feaft of the Paſſeover was celebrated, They Sang the 111
Pralm and the five following Plalms; And our Saviour and his Apoſtles
Sang an HYMN immediately after the Bleſſed Supper; Mat. 26. Mat: 26.30.
30.
3. Singing is the Muſiek of Saints. I. They have performed this duty
in their greateſt numbers, Pſal. 149. 2. 2. In their greateſt streights,
Iſa. 26, 19. 3. In their greateſt flight, Iſa. 42. 10, 11. 4. In their
greateſt deliverances. 5. In their greateſt plenties. In all theſe changes
Ifa. 65.14
Singing hath been their ſtated duty and delight. And indeed it is meet
that the Saints and ſervants of God ſhould Sing forth their joyes and
prayſes to the Lord Almighty; Every Attribute of him can ſet both
their Song, and their Tune.
4. Singing is the Muſick of Angels : Job tells us, The Morning Stars
Sang together, Job. 38.7. Now theſe Morning Scars, as Pineda tells us, Pineda Coma
theſe Morning Stars, Aciem Angeloriun, an hoſt of Angels ; Nay when
chis heavenly Hoft was ſent to proclaim the birth of our deareft Jeſus;
They deliver their meſſage in this raiſed way of duty. Luke 2. 13.
They were ai vintes, delivering their meſſages in a lauditory Singing, the
Creaturarum
whole Company of Angels making a Muſical Quire. Nay in Heaven, Pfalmus CA
there is the Angels joyous Muſick, they there Sing Hallelujahs to the siella.
moft High, and to the Lamb who fics upon the Throne. Rev. $. 11.
5. Singing is the Muſick of Heaver; The glorious Saints and Angels
accent their praifes this way, and make one harmony in their ſtate of blef Ibi nil nifi
fedneſs; and this is the Muſick of the Bride-Chamber, Rev. 15: 3. Laus Dei, nif
The Saints who were tuning here their Plalms, are now Singing there'amor Dei. Aug.
Сс 2
Hal-
.::
ha
130
Serm. 9.
How. mi may make Melody. in our Hearts
Hallelujahs in a louder ftrain, and articulating their joyes, which here
they could not expreſs to their perfect ſatisfaction ; here they la-
boured with drowſy Hearts and faltering Tongues: But in glory theſe
impediments are removed, and nothing is left to jar their joyous cele-
brations.
Now thirdly we come to ſhew the Univerſal practiſe of this Dury:
Singing Pfalms and Spiritual Songs to God is not more (weet then
Oecumenical; It hath been alwayes the way of Saints thus to expreſs
their joy in the Lord. This Duty hath been practized.
I. By all varieties of Perſons. 1. By Cbrist and his Apoſtles (as hath
been ſhown) Mar. 26. 30. The glorious Sun and Stars have ſhined
in favour upon this joyous Service, and left their practiſe of it upon
Record , The Supernal and upper Orders of the world have not been
too high for this Spiritual harmony. 2. Godly Princes have glorified
God in this Ducy. 2 Chron. 29.30. Their thrones have not raiſed
them above this Spiritual ſervice; King Jebojhapbat aſſaults his enemics
not only with the brandiſhing of his Sword, but with the Singing of
his Song, 2 Chron. 20. 21. Princes who have fwayed regal Scepters,
have fang Spiritual Songs, and have minded the Quire as well as the Crown
David not only takes the Scepter into his hand to rule the people ;
but takes the Harp into his hand, to Sing the praiſes of the Lord. 3.
Worthy Governours ; Nehemiah takes care, that as ſoon as the wall of
Hierufalem was ſet up, Singers ſhould be appointed to perform this
part of Gods Worſhip. Nehem. 7. I. Theſe Eminenc Magiſtrates held
not only the reines of Government, but lifted up thoſe hands which
beld them with the voices, in Singing the Praiſes of God. Magiſtracy
is a ſpur not a curb to Duty ; I need not mention Ethan, Heman, and
Afaph, Eminent and Worthy Men engaged in this pleaſing ſervice.
2 Chron. 5. 12. 4. Holy Prophets. They did not only propheſy of things
to come, But they pra&tiſed Duties for the preſent, more eſpecially
this, And as David Pens Prophetical, ſo he Sings Mufical Pſalms, and
profeſſes his dying and his Singing Air fhould both expire together,
Pfal. 146. 2. Pralm. 146, 2. This Duty ſhould Iye by him on his death bed, And as
Moſes in the 32 Chap. of Deuteronomy; he will cloſe up his life with a
Swan-like, with a Saint-like Song. The 22 Chap. of the ſecond of
Samuel, which was a ſong of Thankſgiving for manifold mercies, a
little before his death. 5. The body of the People: As Singing is not too
low for Kings, ſo not too choiſe for Subjects ; The whole multitude
ſometimes engaged in the harmony. Ibert Ifrael Sang this Song. Numb.
21.17. The Peoples voice may make melody, as the leſſer birds con-
Balit: tribute to the Muſick of the grove, their chirping notes filling up the
Auguft.lib.9. harmony. 6. Eminent Fatbers: Bafil calls the Singing of Pſalms, Spiri.
Gonf: capa 6.
Non diſcumbi.
cual incenſe. Auguſtine was highly commendatory of this ſervice, and
tur priufquam affures us Ambroſs and Athanafius were: coincident with him in this par-
Qratio ad Do. ticulars 7. Primitive Chriſtians, and here I ſhall only mention what
um fit, &c.
Tertullian relates of the practiſe of thoſe times he lived in; When we:
Tarcul.
come to a feast Cfaith ho) We do nas, fit desmu before. sbere is Prayer, and after
the
Serm. 9.
131
to God in Singing of Pſalms.
1
the meale is paſt, one cometh fortb, and either out of tbe Holy Scriptares, or elſe
from ſome compoſure of his begins a Spiritual Song.
2. In all Ages. This ſervice of Singing to God was ſoon ftarted, in
the World; Moſes the firſt Penman of Scripture, he both Sung a Song
and Penned a Pálm, as we hinted before. In the Judges time, Deburah
and Barak Sang a Triumphant Sorig. Judg. 5.1, 2.&c. During the
time of the Kings of Judah, The Levites Sang the praiſes of God in the
Sanctuary; A little before the Captivity we find the Church praiſing
God in Singing. lfa.35. 2. In the time of the Captivity, Ifrael did
not forget the Songs of Zion, though they were in Babylon. Plál
. 126.2.
After their return from Captivity, we ſoon find them return to this
joyous Service. Neb.7.1. Their long Exile had not banished this Duty.
Towards the cloſe of their Prophets propheſying, the Church is again
engaged in this part of Gods Worſhip. Zepb. 3. 15, 17. In the be-
ginning of the Chriſtian Ara, when the Goſpel firſt made the World
happy with its glorious ſhine, we find the primitive Chriſtians much
takein up in this Duty; Cyprian in his Epiftle to Donatus', adviſeth , Nec eft hora
That there may not be an hour of feating, without ſome Heavenly grace, and convivii ca-
let every ſober feaſt be accompanied with Singing of Pſalms. And Chryfof- left u gratie
immunis, So.
tome in his Commentary on the 41th. Pfalm, admoniſhes all perſons;
net Pſalms
Countrey-men, Marriners, Weavers, &c. To fing Pfalins and Spiritual Surgs.. convivium So.
Eftius cryes out, Take notice of the cuſtome of the Primitive Chirit- brium. Cypr.
cians, who did not only fing Pſalms and Hymns in their publique ar-
femblies, but in their private Families. Euſebius relates, That Plinius
ſecundus in an Epiſtle he wrote to Trajan the Emperour, makes mention
that the Chriſtians of theſe times being gathered together before day, Sang Hymns
and praiſes to Chrisi, as to a God. This was about the year 98 after the
birth of our Saviour: Thoſe early and more pure times rejoyced in
this Duty. Nicephorus tells us, that Chryſoſtome cauſed Pfalms to be
Sung for the ſuppreſſion of the Arrian hereſy. And Ruffin witneſſeth;
Thač Bafil commanded the people to meet for the piwring out of their
prayers 13 God, and for Singing of Pſalms to the Most High. The wortliy
Junius informs us, That the Eaſtern Church from the time the Sun of
Righteouſneſs aroſe in the Eaſt did propagate the pradiſe of Singing
of Pſalms to ſucceflive Generations. And Paulines teſtifyes. That Per omnes per
this practiſe overſpread every province of the Weſtern Church. Holy provincia
Ambroſe ſo zealouſly preſſed chis duty of Singing Pſalms, That he Manalle re.
would not allow times of perſecution to be a ſufficient excuſe for the fer, Pauline,
negle&t of it; But the Empereſs Juſtina raging againſt Ambroſe,
He commanded the common people to lge in the Church, and there Sing Pſalms
and Hymns according to the praaiſe of the Oriental Chriſtians, that they might
not be ſenſible of their Sorrones, or tediouſneſs. And this Ciulome prevailed
in after times, and * ſcattered in other places, the Churches in other parts
imitating this Worthy Fradiſe. This then was the Genius of the primi-
tive Times.
In the middle times of the Church, Rabanus Mauus, and Gregory the
Great,
AP
132
Home we may make Melody in our Hearts Serm.9.
Great, mention this ſervice with great approbation, and ſpeak liberally
of the Praxiſe of it.
But ſince the Reformation, The univerſal practice of the Reformed
Churches give free fuffrage to the Duty of Singing Pſalms; and I need
not cite Zanchy, &c. To give in their teſtimony, our judgements being
beſt diſcovered by our Practiſes.
3. In all Places. Moſes praiſeth God by Singing in the Wilderneſs,
throughout the 15th. Chapter of Exodus. David practiſes this Duty
in the Tabernacle, Pſal. 47.6. Solomon in the Temple, 1 Kings. 10. 12.Je-
hoſaphat in the Camp, 2 Chron. 20. 21. Chriſt and his Apoſtles in a
particular Chamber, Mar. 26. 30. And Paul and Silas in an incomfortable
Priſon, Acts 19 25. We may lay of Singing as the Apoſtles ſpeaks of
Prayer, i Tin. 2.8. I will (faith he) that men pray every where, lifting
up Holy bands ; Thus every place is now Commodious for lifcing up
pure voices and pure hearts to the Moft High. Where devout Chriftia
ans meet in any convenient place to sing praiſes to the Lord, They make
up a Heavenly Quire.
4. In all Conditions. I. In a time of cheerfulneſs and inward joy. The
Apoſtle Jamis commands us, then to take the advantage of Singing
Plalms, Jam. 5. 13. Holy Singing is the beſt. Exertion of inward re-
joycing ; Joy may excite, muſt not ftime this Duty. A dilàted heart
is fitteſt for a raiſed voice. 2. In a time of affliction. Paul and Silas
Sang in Priſon, a place of ſorrow and confinement, Acts 16. 25. A
cliaine might bind their feet, but not their tongue ; while others ſleep,
they Sing, and turn their Dungeon into a Chappel. Holy Duties can
nobilitate every Condition and raiſe it to a better Notion. 3.In a time of
Fear. When ſome would preſs Luther with the daingers the Church
was in, and what a black Cloud hung over Zion, he would preſently
Quemadmo- call for the 46th. Pſalm to be ſung, and he thought that Pſalm was a
duo eft omni- charm againſt all fears whatſoever. And ſince, This Pfalm is called
um Deus, olim Luthers Pfàlm, His ſacred ſpell againſt invading Fears.
æterq; Sexus
adhi bebatur
5. By all Sexes. Miriam Sings a Song to God. Exod. 15. 21. As well
ad landes Dei as Moſes; Rivet well obſerves, God is the Lord of both Sexes, and therefore
canendas, Both may fing his praiſes. Every Sex may tune their hearts to proclaim
Rivet.
their Thankſgivings to God. And ſo Deborah may Sing her Song, as
Importants in well as Barak. Judg. 5.1. Holy Singing befits the Female, as well as
quacitates, 4. the Maſculine Tongue; _Though women may not ſpeak, yet they may
poftoli Domini Sing in the Church; There is no ſilence impoſed on then in this
in Ecclefiis, particular, River here takes notice, Women are not to be driven from joguing
Magiftri in Divine praiſes, when the Apoſtle enjoynes ſinging of Pſalms and Hymns ripon
gravitatis pea all believers, Col. 3. 16. And here Iſidore Poluſióta well interpoſes,
primere Axo Although the holy Apoſtles, Thore Maſters of Modeſty, will not
dentes, ut mu- permit womens loquacity, and the loudneſs of their Tongues; yet in
lieres in ipfis the greatneſs of their Wiſdom, they do permic the lowdneſs of their
pienti concitio voyces in Singing forth the praiſes of the Almighty. Thus He;
permiferunt. Women though they are removed by Apoſtolical Command from the
Ifid. Pclus.
Desk
Serm. 9.
133
to God in Singing of Pſalms.
Desk or Pulpit, yet they are not debarr’d the Quire, to joyn in that
Harmony, where Gods praiſes are elevated.
: And now, we come to ſpeak of that Honour which God hath put
upon this Heavenly Duty. And this will appear in three things ,
vz.
1. God hath Honoured this duty with glorious appearances. This we
find upon record in, 2 Chron. 5. 13. And it came to paſs, as the Trumpeters
and Singers were us one, to make one found to be heard in praiſing and thanking
the Lord, and when they lift up their voice with Trumphets, and Cymballs, and
Inſtruments of Muſick, and praiſed the Lo d, ſaying, For he is good, for his
mercy endureth for ever, i ben the Houſe was filled with a Cloud, even the Houſe
of the Lord. The Cloud was a certain Sign of Divine preſence in thoſe
timnes. A Cloud to rain bleſſings; A Cloud, becaufe Divine brightạeſs
would over-power human right ; A Cloud, not to darken Service, but
to denote the certainty of Gods approach.
2. With Eminent Victories. This we find upon record, 2 Chron. 20.
27, 22. And when he bad conſulted viib the people, he appointed Singers
unto the Lord, that they should praiſe the Beauty of Holineſs, as they went ont
before the Army, and to say, Praiſe the Lord, for his mercy endureth for ever,
And wben they began to Sing, and to praiſe, The Lord ſet ambushments against
the Children of ammon, Moab, and Mount Seir, which came again Iſrael,
and they were Smitten. Iſraels ſucceſs follows Ifraels Singing. If the
people of Iſrael will look to their Duty, God will look to their Ene-
my, and lay that Ambuſh which ſhall enſnare and overthrow their
power.
3. With Evident Miracles. This we find upon Record, AES 16. 25, 26.
And at midnight Paul and Sils prayed, and Sang praiſes to God, and the pri-
Soners beard them, and ſuddenly there wis a great Earıb-quake, so that the
Foundations of the priſon were ſhaken, and iminediately tbe doors we e opened,
and every ones hands were loofed. Behold here an eminent Miracle : Priſons
ſalucing the Priſoners Liberty: Paul and Siluis Singing, let God on
Working; and if their Tongues were looſed in Duty, their hands
Thall be looſed for Liberty Singing, like praying, can Work W01- Angelica per
ders. Lorimes Obferves, That the Priſoners Chains were taken off, culiari operâ
and their bands looſed by the Peculiar power and Work of An- Solutio Vincu-
lorum acciditt
gels.
Lorin.
And now I come to the Main Caſe. How we may make melody in our
Cafe,
bearts to God, in Singing of Pſalms?
Anſw. 1. We muſt ling with underſtanding. We muſt not be guided by
the Tune, but the Werds of the Pfalm; we niuft mind the Matter more
than the Muſick; and confider what we fing, as well as bow we ling:
The Tune may affect the fancy, but it is the Matter affects the beart, and
that God principally eyes. The Pfalmift adviſeth us in this particular,
Pſalm 47.7. and ſo doth the Apogle, 1 Cor.14.15. Otherwiſe this fweet
duty would be more the work of a Cboriſter than of a Chriſtian ; and we
fhould be more delighted in an Anthem of the Muſicians making , then
in)
AD
134
Serm. g:
How we may make Melody in our Hearts
6
.
in a Pfalm of the Spirits making A Lapido obſerves, that in the Text
I Cor. 14. 15. the word underſtanding is Maſchil Savo profound judg-
ment: We muſt ſing wiſely, if we will fing gratefully; we muſt reliſh
what we fing. In a word, we muſt fing as we muſt pray; now the moſt
rude Petitioner will underſtand what he prays; i Cor. 14. 15: If we do
not underſtand what we fing, it argues careleſneſs of Spirit, or hardneſs
of Heart; and this makes the Service impertinent. Upon this the
Facesſant worthy Davenant cries out, Adieu to the belowing of the Papists, who fing in
Boarus Papi. an unkown Tongue. God will not underſtand us in this Service, which
starum, Qui we underſtand not our felves. One of the firſt Pieces of the Creation
Pſalmos in
Templis re-
was Light, and this muſt break out in every Duty.
boant, ſed lin 2. We muſt fing with affection. Love is the fulfilling of this Law. It is
guâ non in a notable ſaying of Augu;tine ; It is not Crying, but Loving ſounds in the Ears
ielleftà. Dav. of God. In Ifa. 5. I. It is faid, I will fing to my Beloved. The pretty Child
Non clamans
lings a mean Song, but it delights the Mother, becauſe there is love on
ſed amans
cantat in au-
both ſides. It is love, not skill, makes the Muſick and the Service molt
re Dei. Aug. pleaſing. When we go about this work, we muſt lay our Book before
us; a leart full of love. The Primitive Chriſtians fang Hymns to
Chriſt; whom they entirely loved. Love indeed is that ingredient which
ſweetens and indulcorates every Service.
3: We muſt ſing with real Grace. This the Apoſtle admoniſhes us,
2
Col. 3. 16. It is Grace, riot Nature, ſweetens che Voyce to ſing: We muſt
draw out our Spices, our Graces, in this Duty: The Hundred forty
four thouſand, which were Elected and Glorified Saints , fang the New
Gratia eft de- Song, Rev. 14. 3. Singing is the tripudiating of a gracious Soul. Gorran
voriannrar
well notes, That Grace is the Root of true Devotion. Wicked men
dix. Gorran,
only make a noiſe, they do not fing; they are like crackt Strings of a
Lute or a Viol, they poil, they do not make Muſick. The Righteous rejoyce
in the Lord, Pſalm 33:1. The Raven Croaks, the Nightingale fings the
Tune. As God will not hear Sinners when they pray, lo rieither when
they fing; the ſinging of Wicked men is diſturbance, not obedience:
Indeed the Saints ſinging is a more folemn Occaſiok, Praiſing Him who
caurſeth them to triumph in Chriſt, 2 Cor. 2. 54. The Saints above ſing
their Hallelujahs in Glory, and the Saints below muſt ſing their Pſalms
with Grace. Faſhion Puppets as you pleaſe, they cannot fing; it is thre
alive Bird can chirrup that pleaſing noiſe.
4. We muw ſing with excited Grace. Not only with Grace habitual,
but with excited and actual; the Muſical Inſtrument delights not but
when it is paid upon. In this Duty we muſt follow Paril's adviſe to
Timothy, 1 Tim.,14. drac w Trugewo, ſtir up the Grace that is in us
cry out as David, Tſalm 57.8. Awake Love , awake Delight. The Clock
muſt be plucke up before it can guide our time; the Bird pleaſeth
not in her Nelt , but in her Notes; the Chimes only make Muſick
while they are going : Let us therefore beg the Spirit to blow upon
Cant. ss. 16. our Garden, that the Spices thereof may flow out, when we ſet upon
this Joyous Service. God loves active Grace in Duty ; that the Soul
ſhould
...and
Sermi 9.
។
135
to God in Singing of Pſalms.
ſhould be ready trim'd, when it preſents it ſelf to Chriſt in any Worſhip.
s. We muſt ſing with spiritual joy. Indeed ſinging only makes joy ar-
riculate; it is only the turning of Bullion into Coyn; as the Prophet
ſpeaks to this purpoſe, Ifa.65.14. Singing is only the triumphant glad- Ilk. 65.14
neßof a gracious heart, a ſofter Rapture; we muſt fing as David danced
before the Ark, 2 Sam. 6. 15. with ſhouting and rejoycing in God. We
ſing to Cbrift. And Dr. Bound obſerves , There is no joy comparable to that
we have in bim, this is joy unſpeakable and full of glory. Jou muſt be the Se-
lab of this Duty.
6. We muſt ſing with Faith. This grace only puts a pleaſingneſs
upon every ſervice; if we hear, the Word muft be mixt with Faith,
Heb. 4. 2. if we pray, it muſt be the prayer of Faith, Jam. 5. 15. We muſt
bring Faith to Chriſt's Table, or elſe, as Auſtin faith, Dormit Cbriftus fi Domis Chrio
dormit Fides; if Faith ſleeps, Christ is likewiſe aſleep: and ſo Faith muft carry Arms, fi dormie
on this Ordinance of Singing: Eſpecially there muſt be a credence in Fides. Aug.
the Hallelujahs above; we niuſt believe that the Saints here are only
tuning their Inſtruments, and the louder Muſick will be above; thao
in glory there will be ſuch pleaſing founds, which the Apoftle tells us,
I Cor. 2.9. No Ear ever head.
7. We muſt ſing in the Spirit. As we must pray in the Spirit, Jude v.20.
ſo we muſt fing in the Spirit; the Spirit muft breathe , as well as Grace
act, or the Voyce found in this Duty. Davenant well obſerves, they are
called spiritual Songs, ratione Originis ; in point of their Original : the spiritu San-
Spirit excites and impels the Soul to this holy Service; and he ob- &o impellente
ferves, that the Spirit is the prime Artificer in this work. Thus in the excitante.
foregoing Verſe to the Text, Ephef. 5. 18. the Apoſtle adviſeth us to be
filled with the Spirit; and in the Text it ſelf, he calls us to be ſinging of
Pfalms and Hymris, &c. When the Spirit fell upon the Apoſtles, Áæts 2.1.
then they ſpake thoſe glorious things recorded; and ſo muſt we fing,
being fuhlimated and raiſed with the Spirit. Ibis Wind, as the Spirit is In Pfalmis ca.
callà, John 3. 8. muſt fill our Organ, before we can make any Mu- mendis praci.
fick.
pua Chrifti.
8. And what Daverant ſuggeſts, is very pertinent here; In finging of esſe debet ut
Plalms, our principal care muſt be of our Hearts; and to follow the cor ritè affi-
Wife mans counſel, Prov. 4. 23. to keep our Hearts with all diligence. And ciater. Dav.
this Learned man gives us a good reaſon; For they who neglect their Hearts,
Luatuor funt
conditiones
may pleaſe men with the artificial fuavity of their Voyce ; but they will difpleaſe reflè canendi.
God with the edious Impurity of their Hearts : And we muſt watch our Hearts, 1. Vocis ala-
for vain and ſinful Thoughts will fly-blow this Duty as well as others. critas. 2. Ope-
Gorran well obſerves, There are Conditions of right Singing: There
ris conformie
muſt be, 1. The Alacrity of the Voyce. 2. The Conformity of the Work.
$A$. 3. Cordis
3. The Attention of the Heart. 4. A Rectitude towards God. And holy reitirudo.
attentio.4 Pin
Bernard draws up an Indi&tment againſt Offenders in this kind : Thou Gor.
fingest (faith he) to pleaſe the People , more than God; thou breakest thy Voyce Cant sur plads
muſically, break iby Will morally; thou keepest a Confonancy in lby Voyce, keep &
ceas populo,
Comcord and Harmony in thy Manners. A holy heart and life, make them that
Ron Deez fran-
gis vocem, &c.
fog to cbant melodiouſly. Firſt purifie, then thou wilt tune thy Heart.
Dd
9. Neglect
Day.
anorum CKTA
Bern.
136
How we may make Mrlody in our Hearts Serm. 9.
+
Candum,
9. Negle&t not Preparatory Prayer, Prayer prepares for ſinging as well
as other Ordinances; indeed Jehoviah est Archimusicus, the great Harmonist
who muſt put every heart in tune : he muſt ſcrew up every peg of af-
fection, and ſtrain every ſtring of meditation in this Ordinance. The
Wiſe man obſerves, Prov. 16. 1. Ibe preparations of the heart are from
God. Preparations in the plural number , preparation to Hearing
Preparation to Praying, Preparation to receiving of the Holy Supper,
and ſo Preparation to finging: Our ſinging muſt needs be melody to
the Lord, if it be aſſiſted by the Lord God will ſurely hear the me-
lody he himſelf makes in a gracious heart engaged in this duty.
Vſe. 1. Thus the Caſe may be anſwered.
This checks thoſe who deſpiſe this Ordinance. Who look upon it as
Noiſe, but not ſinging, as the crackling of thornes, but not the Muſick
of bearts. But theſe do not Confider, 1. The Holy Ends of this
Duty, viz.
Scientiam
1. Pfalmis are ſung for Inſtruction. We inſtruct one another in this
quam compara ſervice; this duty is for Spiritual and mutual Edification. As a Learned
fcripturis ex. Man well obſerves, that knowledge we acquire from the Scriptures, we draw
promimus ad out in this duty for our brother's edifications : We edily our brother by fing-
fratiem ædifi ing as well as by Speaking ; by warbling forth the word in Holy Singing,
as well as by urging and preſing the word in Holy diſcourſe; A Pro-
Theft appetitus clamation is never the leſs authentical becauſe it is proclaim’d by found
piis generandi of Trumpet ; the tune only accents the Matter. Clemens Alexandrinus
pios et fideles
. well obſerves, There is an appetite in good Perſons to strengthen their bre-
Clem. Alex. thren; And this may be done in ſinging as well as in other Ordinances.
2. Pſalms are Sung for Admonition. This the Apoſtle exprefly in-
timates, Col. 3. 16. Teaching and admoniſhing one another in Pſalms and
Hymns ; we may reprove a Sin in ſinging of a Pſalm, as well as in the
quoting of a Text; and incourage Vertue as well by lifting up our
voice, as by giving of our praiſe. Thus David, Pfal. 51. 13. We may
truly be Satyriſts in this very Ordinance ; When we ſing a Píalm of
Judgment, we may awaken Sinners; and when we fing Pſalms of Mercy
and loving kindneſs, we may incourage Saints.
3. Pfalms are Sung for Praiſe and Thanksgiving. Then as the Pfal-
miſt ſpeaks, Pſal. 17.8. We awake our Glory, which Interpreters calls
the Tongwe, an excellene inſtrument for praiſing God. "Singing of
Pſalms is only the Eccho of Praiſe, the rebound of a joyous heart in a
laudacory Speech ; Praiſe loudly and Muſically proclaim'd, that men
may hear our thankſgivings, and bear teſtimony to our graculatory
enlargements; as the paſſenger bears witneſs to the Muſick of a grove.
There the pleaſant birds ſit and ſing.
Nor do ſuch Conſider the rare effects of this Duty, viz. of Singing
to the Lord : and they are.
1. Singing can Sweeteu a Priſon. Thus Paul and Silus indulcorated
their bondage by this ſervice, Acts 16. 25. As prayer can fhed a per-
fume, ſo ſinging can caſt a delight on the moſt difplicent dungeon ;
this truly Divine Service can turn a Priſon into a paradiſe; a place of
rea
Serm. 9.
137
to God in Singing of Pſalms.
tum ; Dews
Are annota.
reſtraint into the glorious liberty of the Sons of God. As Cyprian uſed Ne fit kora
fraria immans
to triumph ; Our Conventions fing our Pſalms.
i gandio;Com-
2. Singing can prepare us for Sufferings. When Chriſt was ready to be
ventus noftri
offered up, he fang an Hymn with his Diſciples ; Chrift ſups, and fings, fonent Pſalmos
chen Dyes. Joy in the Lord (whereof ſinging is only the rebound) Cypr.
arm's againſt the dint of ſuffering. It is a good ſaying of Chryſostome Hoc genus de-
le&tationis A
Hoc genius delegationis, &c. This kind of delight is moſt natural to the Soul;
anime noftr&
God appointed Pſalms, that from thence Profit, and Pleafure, may flow toge- valdè cogna-
ther.
Singing raiſes the heart above the diſcouragement of ſuffering ; nor Pſalmos infia
can we ſo well muſe upon our paines, while we are ſo fedulouſly tuning tuit, ab iis
fimul capere
our praiſes.
tur miilituse
3. Singing Lightens and Exhilarates the Soul. We may fay of this voluptas
,
duty, as Tremillius ſpeaks of Davids harp, That by the Muſick of it, Chryſoſt.
the ſtorms of Sauls Spiric were allayed, and he was compoſed and
ſerene; Singing both reveales and amplifies our joy; It is not only
Pfalmis nos
a diſcovery,
but an improvement; As a learned man well takes notice, obledemu,
Let us delight our ſelves in ſinging Pſalms, and from them let 16 draw our bex biſce hi.
Chearfulness and Delight. Let all our ſweet Waters guth from this laritatem noft-
ram promana
ſpring.
Nor do ſuch conſider the ſweet allurements, which draw us to this ndum est.
duty; And if we inquire what it is chat puts us upon rejoycing in
God by Singing
- I ſhall tell you.
1. The Good Spirit. That Heavenly principle both leads us to this
dury and helps us in it: this is one of the good motions of the bleſſed
Spirit to put us upon ſinging the praiſes of the Lord: Wine tempts
us to vain and wanton Songs, but the Spirit excites us to Holy and
Heavenly Hymnis ; The Spirit firſt ſets the tune, and Chriſt is the bur-
den of the Song.
2. The joyous heart. Holy ſinging is both the Sign and Vent of
joy: the little Child is pained, and then it cryes; the Saint is ſur-
prized with joy, and then it breaks out into ſinging ; Smothers will
turn into Flames, and the heart overcharged with complacency, will
diſclarge it ſelf in this Holy Exultation. In the Church's triumph
recorded by the Prophet Iſaiah. Ifa.35.2. Singing followes joy as
its proper and genuine product and birth.
3. A fence of Obedience. To ſing praiſes to the Lord, is a duty
which the Saints know noe how to wave or relpite. The Apoſtle James
joynes praying and ſinging together, Jam. 5. 13. And the believer
knows not how to neglect the one no more than the other ; Somęcimes
God calls us to the Croſs, and then we muſt be calm and patient; and
ſometimes he calls us to the Quire, and then we muſt be pleaſant and
delightful.
This checks thoſe who ſcruple this Ordinance ; ſurely this muſt proceed vſe. 2.
from the Evil one, turning himſelf into an Angel of Light ; It was
a ſerious moan which ſometimes many Miniſters in New England made,
even in this caſe; The ſinging of Pſalms (ſay chey) tbougb it breath forth
Hothing
Dd 2
138
How.me may make Melody in our Hearts
Scrm.9.
.
:
morbing but Heavenly barmong, and ſweet meledy, get ſuch is the ſubtilty of the
Enemy, and the Enmity of our Nature againſt God, and the wayes of God,
that ouw heerts can find matter of diſcord in this Harmony, and Crotchets of
diviſion in this boly Melody. And hence ariſe ſo many queſtions about
finging of Plalms.
But I ſhall only touch upon three OL-
jections.
Obje&i. 1. How can a ſerious Chriſtian ſing in a mixed Congregation? The
preſence of the wicked will ſurely jar the muſick, and give a very juſt
Occaſion of Offence.
'Anf. 1. Many who forbear ſinging in the Congregation, will not forbear
ic in their families : And is there, No Cham, No Judas, No withered
branch? Are all the Sons of Zion? Are all the Friends of the Bride-
Chamber? This is not an uſual Happineſs.
2. And are there not mixtures when we pray, and when we hear ?
and this ſcruple may be levelled againſt theſe as well as againſt fing-
ing. There is as much purity, and ſo ought to be in Peticioners and
Hearers as in Singers; And why then are we not as curious in there
duties, as in ſinging, which if we were, few would joyn with us in
thele ſolemn approaches. Let us not (Dear Chriſtians) conſult fancy,
but reaſon and Scripture-proof.
3. Singing may be fan&ified for Conviction of finners ; Moſes pen-
ned a long, and God commands the people to ling it. Deut. 31.29.
And this ſong was to convince the finful Ifraelites of their obſtinacy and
Apoſtacy:
4. And if we are thus ſhy and Scrupulous, with whom ar laſt ſhall
we joyn? Our Saviour himſelf had but 12 Apoſtles, and there was a
Judas among them; what Conſtellation ſhall we aim at, where there
is no blazing Comet or falling Star ? Let us at laſt avoyd that Lan-
guage, ſtand further off I am Holier than thee; It was but a Pharifai-
cal boaſt to ſay, I am not as this Publican, Luke 18. II,
s. If ſinging be a duty, (as moſt certainly it is) Thou art bound
co perform it in the beſt manner thou canſt, and then others preſence
will not enfeeble thy comfort, nor invalidate thy ſervice ; Thou ſhalt
have peace in thy own Soul. Heatheniſh ſpectators (for ſo are wicked
men at an Ordinance) did not eclipſe the glory of the Martyrs, Their
ſtakes were hung with Laurel notwithſtanding. - But it is Ob-
ſerved by a Worthy and Learned man, That all theſe Objections
ariſe from the Ignorance of the Nature, Uſe and Ends of this Bleſſed
Duty.
Object. 2. But ſome are ready to object, There are many paſſages in the Pſalms
which are not fo accomodate to their condition; As how can chey fing
the ſixth Palm when they are in proſperity ? Or the 38th. Pfalm, when
they are in health. Or the Sith. Pfaln, when they know no notorious
fcandal hath lately fahen on them? and they muſt not lye before the
Lord.
Every paſſage in the Pſalms is matter for Meditation ;. A gracious
Anf.r. Spirit may (pring ſweet Contemplation from it; In the Sithe Palm,
1
Serm.9.
BO God in Singing of Pfalms.
139
...
Obj. 3.
N
we may Meditate on the grievous nature of Sin; And in the 6th. Pfalm
we may Medicate on the mournful effects of ſin, and that it will ſurely
be bitterneſs in the latter end.
2. What is not now, may afterwards be thy condition ; Thou mayeſt
fall, and then the Sith. Pfalm is accommodated to thee; Thou niayſt
be under diſtempers, and then the 38th. Pfalm is not incongruous to
thee; Thou wayſt be penitentially inclined, and then tire 6th. Pfalm
is well calculated for thy Condition.
But why muft we be confined to Davids Pfalmis ?
Why? What more comprehenſive and ſutable to every condition? ANS.
They are the Bible Epiconized ; How full of ſweet counſels, Divine
raptures , humble complaints , hearty expreſſions of Love to God?
Sometimes we may find David ſwimming in his teares. Pfal.6.6. Some-
times raviſhed with his joyes. Pſal. 43. 4. Sometimes eclipſed with
diſtruſt, Pſal. 77.7. Sometimes raiſed with confidences. Pfal. 30.7.
The Pſalms are a Chriſtians choieſt Oracle to fly to, in times of di-
Atreſs; And was not the Holy Pſalmiſt guided by an infallible Spirit ?
How often are the Pſalms quoted by Chriſt? Luke 20. 42. & ch.24.44.
And ſo by the Apoſtles, Ads 1. 20. As Divine Authority to eſtabliſh
Truth. Let us therefore not diſturb our ſelves with thele groundleſs
Objections, Bųt let us purſue and embrace this Holy duty, which is
the very Suburbs of Heaven ; And let us obſerve, what a reverend
perſon notes upon this Occaſion; I obſerve, (faith he) they never thrive
well who neglect or ſcruple Singing of Pſalms, they commonly begin at this Omiſ-
fion, but they do not end there, but at laſt they come to be above all
Ordinances,and
ſo indeed without them, whoſe ſad condition is not ſufficiently to be deplored.
And another Learned and Reverend Divine yet living, hath obſerved
fatal and judicial. proceedings of Gud, againſt thoſe who have turned
their backs upon this joyous and ſweet Ordinance; But, let the Lord
lead us into all Underſtanding : The wiſe Chriftian will pauſe and
conſider.
Let this check thoſe, who Suspend' and neglect this Hevenly Ordinance';
And this is an evil much to be deplored in our times ; We may now
walk in the ſtreets on Gods Holy day, and not hear the leaſt noiſe of a
Pſalm, or found of a ſpiritual Song; It was, not long ſince, the wont
of the Puritan, which were the moſt precious Chriſtians to Eccho forchi
the praiſes of the great Jehovab in this Duty,eſpecially upon the Lords
day; Then was there a Holy Quire in their houſes; Their Children
were the little birds to ſing the praiſes of the Creator ; The Servants
likewiſe joyning in the harmony to make up a fuller Muſick. But alas !
Now the voice of the Bride ſinging to her Beloved, is not heard in the
places of our abode; there is ſilence inftead of ſinging, and prating
inſtead of prayfing, frivolous diſcourſes inſtead of joyous praiſes ;
It might behove us to ponder, how much of Heaven do we loſe in nega
le&ting this Service? In ſinging Pfalms we begin the work of Heaven;
In Heaven we read of the Song of Moſes, and of the Lamb. Rev. 15.3:
And of a new ſong. Rfv, 14. 3. And the Angels though they have not
Tongues
vſe: 3.
How we may make Melody in our Hearts
9.
Serm.
Vle. 4.
A
Vſe. 5.
Tongues yet they have voices to ſing the praiſes of the Moſt High;
And therefore, That this Heavenly ſervice is ſo neglected and unex-
erciſed is a Lamentation, and shall be for 4 Lamentation, Ezek. 19..14.
This likewiſe checks thoſe who formalize in this duty, who AG a Part,
not a Duty; They make a noiſe and not Muſick, and more provoke
the Eyes, than pleaſe the Ears of God. Hierome pathetically Exclaims
againſt thoſe Formaliſts ; We must not (faich he) As a Players, whojiretch
their throats to accommodate their longues to the matter in hand, But we must
fing Pſalms 15 Saints, praiſing God not only with our voyce, brit with our beart,
not only with a ſweet voice, but with a melting beart. Bernard makes two
conditions of grateful ſinging. 1. We muſt fing purely, minding what we
fing, nor mult pe Act or think any thing beſidės ; There must be no vain or va-
grant thoughts; No diffonancy between the Mind and the Tongue. 2. We must
fing strenuouſly, Not idly, Not ſleepily or perfunc7orily; We mujt ſing ex animo,
most heartily and Energetically.
Let us get an interest in Chriſt. If we are not in Chriſt, we are
certainly out of lune, Tle ſinging of a ſinner is natural, like the ling-
ing of a Bird : But the ſinging of a Saint is muſical, like che ſinging
of a Child ; Sailis in ſinging perform a grateful duty, But ſinners offer
a vain oblation, &. I. 13. Ic is Chriſt muſt put an acceptation uponi
this ſervice, as well as others; Here the Altar muſt ſanctify the gift.
Chriſt perfumes the prayers of the Saints. Rev: 5.8. And he muſt
articulate the ſinging of the Saints. Indeed he alone can turn our ture
into melody; and thpugh in our ſelves we have Eſau's garments, yet
he can give us Jacobs pice; We are accepted in Chriſt in this offer of
love. Therefore let u get into Chriſt, he can raiſe our voice in ſing-
ing to a pleaſing Elevation; Let us be in him, and then our ſteps fhåll
be merrical, our pauſes muſical, and our very, Cadencies ſhall be
Seraphical; Our finging of Pſalms ſhall be the muſick of the Sphears.
Let us ſometimes raiſe our hearts in Holy Contemplation ; Let us
think of the Muſick of the Bride-Chamber: There ſhall be no crack't
ſtrings, diſpleaſing Sounds, harſh voices, Nothing to abate or remit
our melody; There ſhall be no willowes to harig up our harps upon.
Pſal, 137.2. In the Bride-Chamber, There ſhall be no forrow to in-
térfere, when we fing the ſong of the Lamb; Rev. 21.3. No grief to
jar our harmony. Theſe plealing Meditations ſhould ſometimes pof-
fels and ſweeten our Spirits, That while we are walking in the gal-
deries, Cant. 7.5. We may be nearer to the Palace of the great King.
Pſal. 45.15.
Vſe. 6.
SER
Serm. 10.
140
SERMON X
How ought We to Improve our Baptiſm?
Acts 2. 38.
Be Baptized every one of you in the Name of Jeſus Christ, for the
Remißion of Sins,
His Chapter gives us an account of the pouring out of the Spirit,
according to promiſe, preſently after Chriſts Aſcenſion; as ſoon
as the Spirit was poured out, the Apoſtles were enabled to ſpeak
in various Languages, to the Aftoniſhnient and wonder of the Hearers :
This was for the Glory of God, the Confirmation of the Goſpel, and
to Authorize them as Special Meſſengers ſent by Chriſt.
At the light of this Miracle ſome wonder, others mock, as if this
ſpeaking with divers Tongues had been a confuſed jabbering that pro-
ceeded from the fumes of Wine, rather than the gift and operation of
the Holy Spirit.
To fatisfie both, Peter declares in a Sermon the effe&t and intent' of
the Miracle; proving Jeſus, whom they had Crucified, to be Lord and
Chrift: When they heard this, many of the moſt obſtinate among them
were pricked at the heart, and relented. An happy Sermon it was that
Peter preached, it brought in thouſands of Souls to Chriſt; the firſt
Hanfel of the for power of the Spirit, and frecceß of the Goſpel.
'Tis good to obſerve what courſe they took for eaſe and relief , after
this piercing and brokenneſs of heart; they ſaid to Peter , and the reſt
of the Apoſtles , Men and Brethren, what mall we do? This is the uſual
Queſtion of men under a ſound and thorow Conviction,
To their ſerious Queſtion, Peter makes a feaſonable Anſwer, verſe 38.
'Tis the part of a good Phyſician, not only to diſcover the Diſeaſe, but
alſo to preſcribe a Remedy; eſpecially ſhould ſpiritual Phyſicians be
tender of broken-hearted Sinners, and willing and ready to give them
Counſel.
In Peter's Dire&tion and Counſel to them, obſerve firſt, what he per .
ſwades them to do. Secondly, By what Motive and Argument; what
they ſhould do, and what they ſhould receive.
In the Advice, he perſwades them to Repentance, and to be Baptized
in che Name of Chriſt : The latter we are upon.
For Explaining it, we may enquire,
Firſt, Why is. Baptiſip mentioned rather than Faith, and other things
more internal and neceſſary to Salvation ?
I
142
Serm. 10)
How ought We to Improve our Baptiſm?
I anſwer, Certainly Faith is implied; for Mark 16. 16. He that Be-
lieverb, and í. Baptized, Jall be Saved. Baptiſm is an open and real Pro-
feſſion of Chriſt Crucified: So that Be Baptized in the Name of Jeſus
Cbrist, is as much as De Baptized , Believing on tbe Name of the Lord Jeſus,
for the Remiffion of Sins. Secondly, Baptiſm is mentioned, becauſe it was
the viſible Rite of receiving Profelytes to Chrift. Now it imported
them who were convinced as Perfecutor's to turn Profeſſors, if they
would have caſe for their Conſciences; and therefore not only to Be
Tieve with the Heart, but to make open Profeſſion of Faith in Chriſt,
Rim. 10. IO.
Queft. 2. Why in the Nane of Chriſt only, the Father and the Holy
Ghoſt is not mentioned according to the Preſcript form, Matth. 28. 19.
I anſwer, he ſpeaks not of the Form of Baptiſni, but the uſe and end
thereof; Now the great uſe of Baptiſm is, that we may have benefit by
the Myſtery of Redemption by Chrift, therefore elſewhere we are ſaid
coibe Baptized into Jelus Chriſt, Rom 5:3. And to put on Chriſt, Gal.3.27.
He is the Head of the Chucb, and by baptifm we are planted into bis Myſtical
Body.
This being premiſed, my work ſhall be to ſhew, what uſe and reſpect
Baptiſm has unto this benefit of obtaining remiſſion of Sins by Jeſus
Chriſt. Iſhall do it in theſe conſiderations.
1. Firſt, that God hath ever delighted to deal with his Creatures in
the way of a Covenant, that we might know what to expect from him,
and might look upon our felves as under the firmer Bonds of obedi-
ence to his bleſſed Majeſty. In a Covenant which is the moſt folemn
tranſaction between Man and Man, both parties are engaged, God to
us , and we to God: It is not meet that one party ſhould be bound,
and the other free; therefore both are bound to each other, God to
Bleſs, and we to Obey. Indeed in the firſt Covenant the debitum pæne
is only mentioned, becauſe that only took place, Gen, 2, 17. In the day
that thou eatest 1b:reof, thou ſhalt ſurely die. But the other part is implyed,
and it doch in effed ſpeak thus much, Do and Live, Sin and Die.
2. Secondly, becauſe the firſt Covenant was broken on our part, God
was pleaſed to enter into a ſecond, wherein he would manifeſt the glory
of his Redeeming grace, and pardoning Mercy to fallen Man; this was
brought about in Chriſt, 2 Cor. 5..19. God was in Chrift-reconciling the
world to himſelf, and therefore this ſecond Covenant is called a Cove-
nant of Peace, as being made with us after the breach, and when Man
was obnoxious to the wrath of God, Ifa. 54. IO. The Covenant of my
Peace Mhall not be rimisved. Man needeth ſuch a Covenant, and God
appeaſed by Chriſt offereth it to us.
3. Thirdly, In this Covenant of Peace, the Priviledges and Duties
are ſuited to the State in which man was, when God invited him into
Covenant with himſelf. Man was fallen from his Duty, and obnoxious
to the wrath and diſpleaſure of God, and therefore the new Covenant
is a Do&rine of Repentance and Remiflion of Sins. What is Preach the
Gospel to every Creature, Mark 16, 16. Is in Luk. 24. 47. That Repentance
And
143
..
od
Serm, to How ought We to Improve our Baptiſm?
and Remiſſion of fins ſonld be Preached in bis Name among all Nations ; for that
is the Goſpel, or the new Remedial Law of our Lord Jeſus ; Repentance
to heal us and let us in joynt again, as to our Duty ; Remiſſion of Sins,
to recover us into Gods favour; both theſe benefits we have by the
Redeemier , Acis 5.31. Him liath God exalted to give Repentance and
Remiſſion of Sins to Iſrael; he giveth the one ſimply, and both giveth
and requireth the other; ſo that by the New Covenant, Remiffion of
Sins is conveyed to all true Penitents.
Fourthly, More diftin&tly to underſtand the tonour of this New and
ſecond Covenant, we muſt conſider both the Duties and the Priviledges
thereof; for in every Covenant there is ratio dati du accepti , there is
ſomething promiſed and given, and ſomething required ; and uſually
che Promiſe conſiſts of ſomewhat which the Party is willing of, and the
Duty or Condition required of that to which he is more backward and
Toath to ſubmit; ſo in the Covenant of Grace, in the Promiſe God re-
ſpects mans want, in the Duty his own Honour. Every man would have
pardon, and be ſaved from Hell, but God will have ſubjection; even
corrupc Nature is not againſt deſires of Happineſs; theſe God makes
uſe of to gain us to Holineſs. All men readily catch at Felicity, and
would have Impunity, Peace, Comfort , Glory, but are unwilling to
deny the Fleſh, to renounce the credit, profit, or pleaſure of Sin; or
to grow dead to the World and worldly things. Now God promiſech
what we deſire, on condition that we will ſubmit to thoſe things that
we are againſt; as we ſweeten bitter Pills to Children, that they may
ſwallow them the better ; they love the Sugar, though they loath the
Alloes ; fo doth God invite us to our Duty
by our Intereſt: Therefore
whoſoever would enter into the Goſpel-ftate, muſt reſolve to take the
Bleſſings and Benefits offered for his Happineſs, and the Duties re-
quired for his work. Indeed, accepting of the Benefits is a part of the
Condition, becauſe we treat with an inviſible God about a happineſs
that lieth in another World; but 'tis but part, there are other terms,
and therefore we muſt draw nigh with a true heart, in full afarance of
Faith, Heb. 10. 22. With a true heart, reſolving upon the Duties of the
Covenant ; in full aſſurance of Faith, depending upon Gods Word, that
he will give us the bleſſings.
Fifthly, The Priviledges are two, Pardon and Life; theſe are the
great Bleſſings offered in the New Covenant, you have them both to-
gecher, Acts 26. 18. To turn them from darkneſ to light, and from the power
among
them that are Jandlified by Faith. Theſe two Benefits are moft ne-
ceſſary, the one to allay the Fears of the guilty Creature, and the other
to gratifie Deſires of Happineſs, which are natural to us; the one to re-
medy the miſery incurr'd by Sin and the Fall.of Man, the other to eſta-
blish our true and proper Feliciry in the everlaſting enjoyment of God;
the one to eaſe our Conſciences and ſupport us againſt troubles of mind,
the other to comfort us againſt the ouçward troubles and ami&tions
which fin hath introduced into the World: In ſhort, the one to free us
from
A
Ee
144
Serm. io.
How ought We to Improve our Baptiſm?
from deferved Puniſhment, the other to aſſure us of undeſerved Bleffed-
neſs; the one importech Deliverance from Eternal Death, and the other
Entrance into Eternal Life.
Sixthly, The Duties thereof do either concern our firft entrance into
the Chriſtian ftate, or our Progreſs therein. Our Lord repreſenteth it
under the Notions of the Gate, and the Way, Match. 7. 14. Strait in the
Gate , and narrow is the Way vobich leadeth into Life. Other Scriptures de-
liver it under the notions of making Covenant, and keeping Covenant
with God : making Covenant, Pfal. 50.5. keeping Covenant, Pfal.25.10.
Pſal. 163.18. The Covenant must not only be made, but kept.
I. Asto entring into Covenant with God, there is required true Re-
pentance and Faith, Mark 1. Is. Repent and belicue the Goſpel. Repentance
reſpects God as our end; Faith reſpects Chriſt as the great means ,
or
way to the Father ; Ads 20. 21. Repentance towards God, and Faith in or
Lord Jeſus Christ. God is our end, for Chriſt died to bring us to God,
1 Pet. 3. 18. and. Chriſt is our way, John 14.6. and whole Chriſtianity is
a coming to God. by Chriſt, Heb. 7.25. Now in our firſt entrance,
Faith and Repentance are both mixt; and it is hard to fever them,
and ſhew what belongs to the one, and what to the other ; at leaſt it
would perplex thc dilcourſe. Both together imply, that a man be curn'd
from a life of Sin to God by Faith in Chrift; or a renouncing clie Devil,
the World, and the Fleſh, and devoting and dedicating our ſelves tú
God.
1. A Renouncing of the Devil, che World, and the Fleſh; for theſe
are the three great Enemies of God and our Salvation, Eph. 2. 2, 3. In
time past ye walked according to the courſe of tbis world, afier tbe Prince of the
power of ibe Air,
the Spirit that works nicy in the
Children of diſobedience, among
sbon alfowe bad our converſation in the Lufts of the fleſh, fulfilling the deſires of
the flesh and of the mind. There all our Enemies appear abrcalt; the Dee
vil as the Grand deceiver and principal of all wickedneſs; the World
with its Pleaſures, Honours, and Profits, as the Bait by which it doch
deceive us, and ſteal away our hearts from God, and pervert and divert
us, that we ſhould not look after the one thing neceſſary; the Fleſh is
that Corrupt lijclination in us, which entertains and cloſeth with theſe
Temptations to the neglect of God, and the wrong of our own Souls ;
this is very importunate to be pleaſed, and is the proper internal cauſe
of all our miſchief, for James 1. 14. Every man is inticed and drawn away by
bis open Luft. There muſt be renounced before we can return to God, for
till we put atvay our Idols, we cannot incline our hearts to the true God;
Joſuab 24. 23. And theſe are the great Idols by which our bearts are eſtranged
from him. When God is laid aſide, ſelf incerpoſeth as the next Heir, and
that which we count felf is the Alch. Many wrong their own Souls,
but never any man. hated his own fleth. That which feeds the ficth, is
the World and the Devilbiy propoſing the Baic irritateth and ftirrech up
our affc&tions. Therefore we muſt be turned from Satan to God; we
mus be delivered from the preſent evil world'; we muſt abftain from
fleſhly Lults, for God will have no Co-partirers, and Competitors in our
hearts.
Serm. Io. .
How ought We to Improve out Baptiſms
45
2. A devoting and giving up ourſelves to God, Father, Son, and Holy
Ghoft, as our God, 2 Cor. 8. 3. and Rom. 6. 13. As our owner by Cremation,
Pfal. 100.3. And by Redemption, 1 Cor. 6. 19, 20. As our Soveraign Lord,
Jer. 24. 8. Ifa. 26. 13. Orber Lords beſides thee bave bad dominion over us,
&C. As the fountain of our life and bleſſedneſs, Pfal. 31. 14. I trafted
in the Lord, I ſaid, thou art my God, Lam. 3. 24. Ibe Lord is my portion, faish
my Soul, therefore will I hope in him, Pfal. 119.57. I have ſaid thou art my
Porlion, therefore Iwill keep thy Precepts.
II. As to our Progreſs and Perſeverances which is our walking in
the narrow way, and ſhews the ſincerity and heartineſs of our conſent in
making the Covenant." And behides, this is not the work of a Day, buc
of our whole Lives; we have continual need of coming to God by
Chrift. Here three things are required.
1. As to the Enemies of God and our Souls, there muſt be a forfaking
as well as a renouncing; the Devil muſt be forſaken ; we muft be no
more of his party and confederacy; we muſt refift, ſtand out againſt all
his barseries and aſſaults , 1 Pet. 518,9. the World muſt be overcome,
i forbin 504, 5. and the folk muſt be lubdued and mortified, Gal. 5.24.
that we be no more governed by the deſires thereof; and if we be ſome-
times foiled, we muſt noc go back again, but renew our Reſolutions ;
and the drife of our lives muſt ſtill be for God and Heaven.
2. As to God, to whom we have devoted our felves, we muſt love and
pleaſe and ſerve him all our daies, Luke 1.75. we must make it out work
to love him, and count it our happineſs to be beloved by him, and care-
fully apply our ſelves to ſeek his favour, and cheriſh a freſh fence of it
upou our hearts, and continue with patience in well-doing, Rom. 2.7.
till we come to the compleat fight and love of him in Heaven , I Job
3.2.
3. You must always live in the hope of the coming of Chrift, and ever
dafting glory;Tit:2.13. looking for the bleffed bape; and Fluid v. at. Sooking for
the mercy of our Lord Jeſus unito eternal life. As we did ac fork chankfully
&c
cepc of our recovery by Chrift,and at firſt conſent to renounce the Devily.
the World, and the Fleſh, and reſolve to follow Gods counſel and dire-
&ion; we muſt fill perſevere in this mind, and uſe his appoimeed means
in order to our final happines. The ſum then of our Chrittimity is, thas
we ſhould by true Repentance and Faith,forſake the Worldžhe Fleſh, and
the Devil, and give up our felves to God, Father, San and Holy Ghoft,
that he may take us tor his reconciled Children, and for Chriftsfake for-
give all our ſins; and by his fpirit give us grace to perfevere in thoſe
Reſolutions, tilt var full and final happinefs come in hand.
Seventhly; Phis Covenant conſiſting of fuch Duties and Priviledges, t
God hath confirmed by: certain wifible Ordinances, commonly called
Sacraments, as Baptism and the Lords Suppers both which, but in a
different manner, rdpect the whole tenour of the Covenant : For as the
Covenant bindeth mutually on Gods part and ours, ſo theſe ducies hayc
a mutual afpext or relpeet to what God does, and what we must do ; on
Gods part they are a Sign and a Seal, on our part they are a Badge and a
Ee 2
Bond,
Hor ongbt We to Improve our Baptiſm Serm. 10,
Bond. 1. On Gods part chey are fealing or confirming Signs; as Cir-
cumciſion is called , a ſign or feal of the righteouſneſ which is by faith, Rom.
4.11. that is, of the grace offered to us in Chriſt; fo is Baptiſm, which
came in the room of Circumcifion; Col. 2, 11, 12. In wbom je are circum-
ciſed, buried with him in Baptiſm. Surely the Goſpel-Ordinances fignifie as
much grace as the Ordinances of the legal Covenant; if Circumciſion
was a sign and Seal of the Righteouſneſs which is by Faith, or a
pledge of Gods good will to us in Chriſt, ſo is Baptiſm, ſo is the
Lords Supper; they are a Sign to ſignifie , and a Seal to confirm ; to
repreſent the Grace , and aſſure the grant of Pardon and Life. As for
Initance, Baptiſm ſignifies Pardon and Life, ſo does the Lords Supper,
Marıb. 26. 28, 29. That for our growth and nouriſhment, this for our
imitation. Baptiſm is under our Conſideration at preſent ; that it hach
reſpect to remiſſion of Sins, the Text is clear for it, and ſo are many
other Scriptures. It was Ananias his Advice to Paul, Acts 22. 16. Ariſe
and be Baptiſed, and waſh away thy ſins, and call on the Name of the Lord. So
Ephef. 5. 26. That be might Sanaifie and cleanſeus by the waſhing of water the-
rom the Word. The wafhing repreſents the wafhing away the guilt and
filth of Sin ; it ſignifies alſo our Reſurrection to a bleſſed and eternal
Life; Baptiſm ſaveth by the Reſurrection of Chriſt, 1 Pet. 3:21. Well
then, it is a ſealing Sign. When God promiſed longer life to Hezekiah,
2 Kings 20.8. he ſaid. What shall be the fign that the Lord will beal me? So
when he promifeeh pardon and life to us. What ſhall be the ſign that
the Lord will do this for us? Baptiſin is this ſign; a witneſs between
us and God. Gen.31.48. This heap is a pitneßibetween thee and me:
2. On our part they are a Badge and a Bond, to oblige us to the
Duties of the Covenant; a Badge of the profeflion, and a Bond to
engage us to the Duties which that Profeſſion calls for. As the Apo-
Ale Geaks of Cireumeifion , That whofoever is circumciſed, is a debtor to the
whole Lose, Gal. 513, binds himſelf to the obſervances of Moſes. So a Chriſtian
by being baptized becomes a Debror, not to the Fleſh, to live after the
feft, &e. Rom.8.124 And 'tis called an Anſwer towards God, i Per.3.21
the anſwer ſuppoſes the demands of the Covenant, and fo 'cis an under-
taking faithfully to perform the Conditions required of us; a Vow or
an Obligation whereby we reckon our ſelves bound to die unto Sin, and
to live unto Righteouſneſs, through Jeſus Chriſt our Lord, Rom. 6. 11.
Įć bindethits chiefly to the Duties that belong to our entrance, as the
Lords Supper doth more dire&ly to the Duties which belong to our
progreſs; it bindeth us to a true belief of the Goſpel, or an acceptance
of Chriſt, and conſent to the Covenant of Grace; to renounce the De-
vil, the World, and the Fleſh, and to give up our ſelves. unto God; and
therefore the Baptifinal Covdiant, by which we are initiated into Chri-
ftianiry, is expreft bly our being Baptized in the Nate of the Father,
Son, and Holy Ghoſt'; Mutth. 28. 19. which implies a giving up our
felves to them in their diftin& perfonal Relations: To the Father, that
we may return to him, and obey him as our rightful Lord; that we
may love him, and depend upon him, as the Fountain ofall our good
and
Serm, Io.
147
How ought We to Improve our Baptiſm?
and all-ſufficient happineſs; and preſer his favour before all the ſenſual
pleaſures of the World. We are Baptized in the Name of
Chriſt, that
we may believe in him ; accept him as our Saviour and Redeemer; ex-
pecting to be ſaved by his Merits, Righteouſneſs, and Interceſſion,
from the Wrath of God, and Guilt of Sin and eternal Death. To the
Holy Ghoſt as our Guide, San&tifier, and Comforter ; that he may free
us from Sin, change us into the image and likeneſs of Chriſt, and lead
us into all truth and godlineſs; and comfort us with the ſenſe of our
preſent intereſt in Gods love, and the hopes of future glory.
Eighthly, Theſe viſible confirming Ordinances give us great ad-
vantages above the word and bare propoſal of the Covenant
1. As theſe fealing Signs are an expreſſion of Gods earneſt and ſincere
reſpect to our Salvation. God hath opened his mind in his Word con-
cerning his love and good will to Sinners in Chriſt; and he hath alſo
added his Seal, that the Charter of his Grace might be more valid and
authentick. It argueth the goodneß and cominunicativeneß of God, to
give notice in his Word; but his ſolicitouſneſs and anxious care for our
good, to give viſible aſſurance in the Sacraments , as being willing ex
Telovő, over and above to ſatisfie che Heirs of Promiſe. If a man be
more than ordinarily cautious to make all ſure, it is a ſign his heart
is upon the thing. Surely ’tis a great condeſcention that God would
diſpoſe his grace into a Covenant-form; but 'tis a further condeſcen-
tion, that he would add Seals, which needed not on his part; but he
added them to give us the more ſtrong conſolacion. Nudim pacium, a
naked Promiſe is not ſo valid and authentick, as when Articles of A-
green:ent are put into a formal Inſtrument and Deed of Law, and that
lign'd'und feald, and interchangeably delivered ; this breeds more
confidence and ſecurity on both ſides. Gods Word certifieth us of his
good will; but when he is pleaſed to make a formal Indenture of it,
and to ſign it, and ſealit, it doth breed more a'lurarce in our minds
that his. Promiſes are made with a real intent to perform them; and
bindeth us the more firmly to God, when beſides our naked Promiſe,
there is a kind of Vow and Oath on our part, ſolemnly entred into by
2. There is this Advantage in the Sacraments above the Word, that
they are a cloſer Application. The Word ſpeaks to all promiſcuouſly,
as inviting; the Sacrament to every one in particular, as obliging.
the Word none are excluded from the Grace offered upon Gods terms,
Go preach the Gospel 19 rtery. Creature; but by the Sacranient, every one is
exprefly adnionilhed of his Duty.. The Object revealed in the Word
is like the Brazen Serpent, which without difference was expoſed to
the Eye of all, that whoſoever.looked upon it might be healed; but the ſame
Object offered in the Sacraments, is like the Bloud ſprinkled on the
Door-poſts, that every man might be aſſured that his Family ſhould be in ſafety.
Now the reaſon of this difference is, becauſe things propounded in the
Word are like a Treaty between God and us; or an offer and a debating
of matters till the parties do agree: Buc. Sacraments are not of uſe till
both
Baptiſm.
By
+
148
Serm, Toi
How ought We to Imprve oar Baptiſm?
both ſides have agreed upon the Conditions of the Covenant. In Adults
at Izaft the Word conducech to the making of the Covenant, but Sacra-
ments ſuppole ic made ; therefore the word univerſally propoundeth
that which in the Seals is particularly applied. Now thoſe chings do
not affect us ſo much which are ſpoken indifferently to all, as thoſe
that are particularly applied to our ſelves, becauſe they ſtir us up to
a niore accurate care and endeavour to fulfil the Duty incumbent upon
us. The Conditions are propounded in the Word, Repent and believe,
and I wili pardo11, and give thee eternal life : But the Sacraments ſuppoſe an
Adual confent, that thou haſt done, or undertaken to do fo; alid then
God comes and faith, Take this is an undoubted pledge, that thou malt bave
what I bave promiſed; which doth more encreaſe our Hope, and per-
ſwade our Duty.
3. By theſe Sealing Signs we are ſolemnly inveſted into a right to
the things promiſed, as when we are put in poſſeſſion of what we have
bargained for by due formalities of Law: Thiis is my Body; that is our
folemn Inveſtiture into the Priviledges purchaſed by Chrifts Crucified
Body. A Believer receivech Chriſt in the Word, John 1.12, and he re-
ceiveth Chriſt in the Lords Supper; What's che ditference? There his
right is ſolemnly owned and confirmed in the way which God hath an-
pointed. As ſoon as a man conſents to a Bargain', he hath an Intereſt
in the thing bargained for, but the right is made more explicite when
'cis delivered to him by ſome formalities of Law, as an Houſe by a Key.
a Field by a Turf or Twig; in ſuch delivery we ſay, This Key is my
Houſe ; this Turfor Twig is my Field. So are we put in poſſeſſion of
Chrift by theſe words , This is my Body. Every penitent and believing
Sinner hath a right to Chriſt and Pardon, buc his folenn Enfocoffment
is by the Sacraments : Repent, and be Baptized every one of you, for the Re-
miſion of Sins ; or as it is Afts 22. 14. Ariſe and be Baptized, for the waſhing
away of the Sins. God gave Abrabam che Land of Promiſe by word of
mouth; but, Gex, 13. be bids him go through the Land, and view it;
and build an Alcar, and offer Sacrifice there ; then was he actually in-
veſted in the Gift. God gave Iſrael a grant of Canaan, but the Clusteis
of Eſihol were as it were the Livery and Seiſin of it. Though the
Gife be ſufficiently made over by the Promiſe, yet 'tis further ratified,
and more folemnly conveyed and delivered by the Scraments.
4. This is on. Advantage more, That the great Myſteries of godli-
mers are laid before our Eyes in ſome viſible R tes, and ſo have greater
force to excite the mind to ſerious Conſideration. When God will
condeſcend to give us help againſt our Infirmiries, it muſt be by che
Senſes, by which all knowledg comes into the Soul: Now Feeling,
Smelling, Taſting , ſem not ſo fit for this, as being more groſs, and
conducing to the welfare of the Body; but Seeing and Hearing convey
Objects to the Underſtanding, and therefore are called the Senſes of
D'fcipline and Learning. Now the Covenant is made by words, which
flrike the Ear; but the Seals by viſible things for it before our Eyes.
And as th: Apoſtle faich, Christ is Crucified among tub, and evidently fee
fortib
Serm. 10. Home ought We to Improve our Baptiſm?
149
1
if
ferib, Gal.3.1. The ſighedoth in a more lively manner ſtir up the mind
than the bare Hearing; waſhing from Sin doth titly repreſent to us,
and raiſe thoughts in us about the Sanctification of the Spirit; and ſo
in a lively manner excite us to expect this benefit.
Uſe. Let us not be ſight in the uſe and improvement of Baptiſm;
for it implieth a ſolemn covenanting with God, that we may obtain
Remiflion of Sins, and eternal Life. John the Baptift callech it, Mark
1.4. I be Baptiſm of Repentance for the Remiſſion of Sins. Therefore let us
reflect upon our felves, We are all Baptized, but what are we che ber-
ter? have we the more confidence of the pardon of our Sins, and a
greater ſenſe of our Covenant-Vow, to die unto Sin, and live unto
God? we cannot have the former without the latter ; both muſt be
regarded by us. Volater anws reporteth of Lucian, that ſcoffing Atheiſt,
that when he revolted from the Profeſſion of Chriſtianity, he ſcoffed
at his Baptifm, ſaying, Se nihil ex eo confecutum quam quod nomen ipfius effet
corrupium ex Lucio , Lucianus fa&um. That he got nothing by his
Baptiſm but a fyllable to his Name, it being changed from Lucius to
Lucians. Alas! what do molt get by their Baptiſm but a Name? ft
ſhould not be ſo with you ; you may have great advantage by it ,
you improve it to the ends for which it was appointed. To quicken you,
Confider;
1. Baptiſm is a perpetual Bond upon us, obliging us to Repentance,
and an holy life, Rom. 6.4. therefore the Scripture often reaſoneth from
it, as Rom. 6. 2. How shall we ibat are dead to Siu, live any longer therein ?
He arguetla not ab impoſſibili , but ab incongruo ; not tron what is impof-
fible,
but what will misbecome our renewed eſtate, which we profefs
to enter into by Baptiſm; which is a Vowed Death to Sin, and a Bond
wherewith we bind our Souls to New obedience. So elſewhere,col.3.1.
Ye are rifen with Christ, ( in the import and ſignification of Baptiſm)
therefore ſeek ibe tbings which are above. And again, Ye are dead, therefore
mertific, &c. verſ: 3,5. Once more, verf. 8.9. Tut off all theſe , ſeeing ye.
bave put off ibe old man with bis dieds. And in many other places the A-
poftle argueth from the Baptifmiał Ingagement, to the effect intended :
and ſignified thereby.
2. The Improvement of Baptiſm is the beſt Preparation for the Lords
Supper. Jobn 13. 8. If I was ibee not, thou best no pare witb me. That waſh-
ing had a ſpiritual meaning; and preſently after it the Sacranient of
Chrifts Body and Bloud was inſtituted, to the participation of which
this ſpiritual waſhing was neceſary. In the Suppofition, If I was ther.
nat, is implied Baptifm; in the Commination; ibon baft no part wirb me, is
implied the Lords Supper, which Chriſt was then about to inſtitute.
In foro Ecclefia , before the Church none but Baptized Perſons have a
right to the Lords Table in foro Cæli, before God; none buc chofe who
have the fruit of Baptiſm, have right to the benefits thereof; they that
are fan&ified by the Spirit of Christ, have only right to the Benefits
purchaſed by his Blood. Our Lord would mind bis Diſsiples of this,
before he would admit them to his Table..
$
3. If
150
How ought We to Improve our Baptiſm? Serm. 1o.
3. If we improve it not, our Baptiſm will be a Witneſs to follicite
Vengeance againſt us; as the Goſpel it ſelf is preached, either for a Wit-
neſ to 16, Matth. 24. 14. or for a Witneſ against us, if we obey ic not,
Mark 14.9. So Baptiſm, in ſtead of being a Witneſs to us, will be a
Witneſs againſt us , if we mind it not. And in the Judgment we ſhall
fare no better than the Heathen , for all the difference between us is,
that they are uncircumciſed in fleſh, and we in heart, Jer. 9. 25, 26.
they are not waſhed in Water, and we are not cleanſed from our fins, I
remember a paſſage in Vicior Uticenfis concerning onie Elpidophorus, who
had revolted from Catholiciſm to the Vandal Arrians; the Deacon who
had Baptized him, ſhewed him the Stole,or Linnen Clothes, in which he
was Baptized, ſaying, He te accuſabunt cum Majeſtas venerit Judicantis, &c.
O Elpidophorus, chefe ſhall be a Witneſs againſt thee to all eternity, for
chy juſt Perdition, when the Judge cometh; what wilt thou do Wretch,
when the People of God thall be admitted to the Joyes of Heaven, and
thy ſelf thruſt out? &c. If we have been Baptized, and lived dire&tly
contrary to our Baptiſmal Vow, as if we were in Covenant with the
Devil, the World, and the Fleſh , rather than with Father, Son, and
Holy Ghoſt, what will become of us in the Judgment ?
But how ſhall we improve it?
Fırft, We muſt perſonally and ſolemnly own the Covenant made with
God in Infancy; every one of us ſhould chuſe the Lord for our Soup-
reign Lord, and Portion ; and Chriſt Jefus for our Redeemer and Saviour,
and the Holy Ghoſt for our Guide, San&tifier, and Comforter. Every one
muſt perſonally thus' engage himſelf to God; 'tis not enough that
Chriſt engage for us as the common Surety of all the Elect, Heb.7. 22,
ſomething he did for us, and in our Names, but every one muſt take a
Bond upon himſelf, before he can have the benefit of it ; You muft
yield up yourſelves to the Lord, 2 Chron. 30.8. 'Tis not enough that
the Church ingage for us, as a viſible Political Body, or a Community
and Society of men, who are in viſible Covenant with God and Chriſt.
Ezrk. 16. 8. 7 hou entredit in o Covenant with me, and becomest mine'; mean-
ing it of clie Body of the Church; but every individual perſon muſt
alſo enter into Covenant with God, and become his. Ezek. 20. 37. I
will cauſe you to paſs under the Rod', and I will bring you into the bond of the
Covenant. Where there is an Allution to the Sheeps paſſing out of the
Fold, when they were to be Tiched for God, Levit. 27. 32. they were
to be cold with a Rod, one, two, three, &c. and the Tenth was the
Lords. God will not covenant with us in the lump and body, but every
one was to be particularly minded of his dury; 'tis not enough that
our Parents did engage for us in Baptiſm, as the Iſraelites in the Name of
their little ones, did avouch God to be their God, Deut. 29. 10,11,12. No man
can favirigly tranſact this Work for another, we muſt ratifie the Cove-
nant in our own Perſons, and make our own profeſſed ſubje&lion to the G pel
of Christ, 2 Cor. 9 13. This Work cannot be done by a Proxy, or Är-
ſignes ; oir Parents Dedication will not profit us, without ſome per-
fonal Ad of our own, if we live to years of diſcretion : Once more this
muſt
»
SERM. X.. How.ought we to Improve our Baptiſm?
151
muſt be done not only in words, or viſible external Rites, which may ſigni,
fie ſo much as perſonal Covenanting with God, but a Man muſt ingage
his heart to God, Jer. 30. 21. yea, this is a buſineſs, that muſt be done
between God and our own Souls, where no outward witneſſes are conſci.
ous to it ; God ſpeakerh to the Soul in this tranſaction, Pſal. 35. 3. Say
unto my Soul, I am thy Salvation; and the Soul Speaketh to God, Lam. 3.
24. thou art my Portion, faith my ſoul, and Pfal. 16.2. O my ſoul, thou haft
faid unto the Lord,thou art my God; thus the Covenant is carried on in Soul
Language. Now upon this perſonal inward Covenanting with God, our
right to all the priviledges doth depend.
2. Renew often the ſenſe of your Obligation to God, and keep a con-
ſtant Reckoning, how you lay out your felves for him, Aits 27-23. His I
am, and him I ſerve, Phil. 1. 21. To me to Live is Chrift. Some few Re,
negado's renounce their Baptiſm, but moſt Chriſtians forge their Baptiſm,
2 Pet. 1.9. He is blind, and cannot ſee afar off, and has forgotten, that he
was wafhed from his old ins; therefore we ſhould be continually exciting
our felves both to obediens ,and dependance, that the ſincerity of oor firit
Vow,and Conſent may be verified by a rcal, and conſtant perforinance of
it.
3. You ſhould uſe frequent ſelf-reflcction, that you may come to know
whether you are indeed waſhed from the guilt and filth of ſin, 1 Cor. 6.11.
Such were ſome of you, but now ye are fantified, but now ye are juſtified in the
name of the Lord Jefus, and by the ſpirit of our God. You ſhould obſerve
what further ſenſe you have of the pardon vi ſin, how you get ground
on your bondage of Spirit, and grow up into ſome rejoycing of Faith, for
by theſe ſigns God intended our ſtrong conſolation, Heb. 6. i8. And the
Eunuch when he was Baptized, went his way rejoycing, Acts 8. 39. Hath
God applyed his Covenant to me? Taken me into the Family? Planted
me into the Myſtical Body of Chriſt, And ſhall not I be glad and rejoyce
in his Salvation ? So for Sanctification, ſee whether Gods Intereſt doch pre-
vail in you, or the Intereſt of the Fleſh; what Power and ſtrength of Will
you get againſt Corruption eaſily, Gal. 5. 16,17. whether ſin be more
ſubdued, and you can govern your Paſſions, and Appetites better, Gal. 5.
24. They that are Chriſts ſhould find ſomething of this in themſelves,
otherwiſe their Baptiſm is but an empty formality.
Fourthly, and Laſtly, You muſt uſe it as a great help in all Temptati-
ons; as when you are tempted to fin, either by the delights of Senre, a
Chriſtian hath his Anſwer rcady, I arn no Debtor to the Fleſh, or I am
Baptized, and Dedicated to God in the way of Mortification and Holineſs
to obtain pardon and Life, 1 Cor.6. 15. Shall I take the Members of Chriſt,
&c. this Soul, this Body, this Time, this Strength is Chriſts, not to pleaſe
the Fleſh, but the Lord: Or by the terrors of Senſe. Dionyſia comforted
her Son Majoricus, an African Martyr, when he was going to ſuffer for
o'yning the God-head of Chriſt, with this Speech, Memento Fili, Baptiza.
tum efle in nomine Patris, Filii, ca Spiritus Sancti. Remember, my Son,
that thou art Baptized in the name of the Father, Son, and Holy Ghoſt,
and be conſtant. So when you are tempted by the Devil, taking advan-
Ff
tage
up.
152
How ought we to improve our Baptiſm? SER M. X.
tage of your Melancholy, and grievous afflictions to queſtion God's Love
and Mercy to Penitent Believers. Remember the Covenant Sealed in
Baptiſm, that you may keep up your Faith in God through Chriſt which
pardoneth all
your ſins, and hath begotten us to a lively hope. We muſt
expect to be Tempted, the Devil tempted Chriſt after his Baptiſm, to
queſtion his filiation fo ſolemnly atteſted. Compare Mat. 3. 17. with
Mat. 4. 16. Luther faith of himſelf, that when the Devil tempted him to
diſpair, or to any doubts and fears about the Love of God or his Mercy to
Sinners, he would always Anſwer, Ecce ego Baptizatus fumo e credo ir
Chriſtum Crucifixum. Behold, I am Baptized and Believe in Chriſt Cru-
cified. And he telleth us alſo of an Holy Virgin, who gave this reply
when the Devil abuſed her Solitudes, and injected any diſpairing thoughts
into her mind. Baptizata fum, I am Baptized, and entred into God's
Covenant, and will expect the pardon of my ſins by Jefus Chriſt.
Thus ſhould we all the daies of our Life improve our Baptiſm, till we
have the full of that Holy and Happy eftat,efor which we were firſt purified
and waſhed in God's Laver.
SERMON
܀
i
SER M. XI.
153
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Padedalistia: alladali
For you
SER MON
XI
By what Scriptural Rules may Catechizing
be ſo managed, as that it may become
moit Univerſally Profitable.
Proverbs 2 2. 6. Train up ( or Catechize ) a child in the
way
he
ſhould go , (or in his way, and when he is old, he will not des
part from it.
*
>
T
His moft Excellent Book of Sacred Aphoriſms, or Divine
Proverbs, is by ſome not unfitly compared to a coftly
Chain of Orient Pearls: among which, though there
be a fair Connexion, yet there is little or no Coberence.
I ſhall therefore immediately enter on the words them.
ſelves; and in them I obſerve a Precept, and a Promiſe ;
an important Duty, and a perſuaſive Motive.
1. A grand, important, neceſſary Duty enjoyned. -- Train up, or Care-
chize, a Child in the way he ſhould go. In which words we have
1. The Act or Duty preſcribed; Train up, or Catecbize. -- Piouſly and
prudently inftrult and educate.
2. The Object, or Perſon, that is to be trained up : A Child. By a Sy-
nechdoche, all ſuch Younger ones, and Inferiours, as are committed
to the care and conduit of their Superiours.
3. The Subject matter wherein theſe inferiours are thus to be trained up:
In the way he should go. - In that way, or manner of life, which moſt
ſuits and becomes him, that makes moſt for Gods Glory, and his own
temporal, ſpiritual, and eternal good.
Ff 2
2. A
7
154
How may Catechiſm be managed,
SERM. XI:
fervabit odo
So.
primum imbúe
ftrue, dedica,
Ovo femel et 2. A Cogent Argumeut , or prevalent Motive, to excite and quicken to
imb nta recens the fai hful diſcharge of this important Duty. And when he is old,
he will not depart from it; i. e. not eaſily, not ordinarily depart from
rem tefta din.
it : He will be the better for it as long as he lives. Hilderſam.
Ad plurimum
From the firſt of theſe , viz. the Precept that enjoyns the Duty, I infer:
Obſervation. That it is the great and indiſpenſable Duty; and therefore ought to be the fe-
rious and conſtant care of Superiours, prudently and piouſly to train up;
or Catechize, to instruit and educate all ſuch Inferiours as are commit-
ted to their care and conduct.
In the purſuing of this Momentous Truth, I ſhall tread in this Merbod,
laying before you theſe five things.
1. What it is to train up. or Catechize.
2. What is meant by That Way, wherein perſons are to be trained up.
-.3. Who they are that are to be trained up, or Catechized,
4. Who they are that are to train up, or Catechize ; and why?
5. How the whole Affair may be fo prudently, piouſly, ſpiritually mana-
ged, as that it may be Crown'd with ſuch a blefled ſucceſs, as to be
come moſt univerſally profitable.'
1. What it is to train up, or Catechize.
โar3 4 Sol. The word in the Text is very pregnant, and greatly ſignificant:
un 'initia Primum imbue; give the firſt dip, dye, tincture, ſeaſoning. Hence by a
Metaphor , the word is diverfly tranſlated. Initia, fo Ar: Mont. Begin,
infitue, in-
or give the firſt inſtruction ; lay the ground-work, foundation, or firft
ftone. Deduc. So Chald. Paraph. Verf. Inftrite. Set in order or array, arm,
Buxtorf.
7'2! imo train up, inſtruct. Thus Abraham armed, or led forth his trained or inſtructed
Aructos, ex pe- ſervants, Gen. 14. 14. The word is alſo tranſlated Dedicavit, Confecravit;
ditos, incipiem- . to ſet a perfon or thing apart, and to devote it to the true God in a
ses fuos pneros right manner, for holy uſes and ends, with folemn prayer and praiſe.
fidos initiatos, Thus the word van is uſed , Deu. 20. 5. Pfal. 30. title. 1 Kings 9. 7.
quos domi ns-
2 Chron. 7. 5. 1 Kings 13. 13. i Chro. 18. 11. The Greeks render the
arte bellica (s word wore gaugei moraldus Kotixes'. A word of a peculiar ſignification, and im-
dege Divinâ ports a plain and familiar teaching and inftructing of the ignorant, by.
instruxerar.
word of mouth, in the firſt grounds and Fundamental Principles of the true,
Whether by
way of Que- and, in the ſtrilteſt ſenſe, the Chriftian Religion. Thus the word is uſed
ſtion and An- Luke 1.4. AZ.18.25. 1 Cor. 14. 19. Gal. 6.6. Hence it may be ſuppos’d it
fwer, vid.pag.7 was, that our Tranſlators, in the Margent, render the word Catechize, as
being prompted thereunto by the Jewiſh Rabbins, who ſtile their form of
Catechiſm, Tun a Book of firſt inſtruction.
2. What is meant by that way wherein perſons are to be trained up, or
Catechized, and initiated ?
Sol. In the way be ſhould go.- In the way or manner of his life, Gen.
1077 - 43.7. in via ſua, in his way, in his kind, and according to his capacity:
Fuxta viam' and meaſure, and ſuitably to the weakneſs and tenderneſs of his years, in
the ſound knowledge and practiſe of thoſe truths and principles, which
juota with her may fit hin for the ſervice of his God, and Generation here, and for the
Dum fequi velis. eternal enjoyment of his god hereafter. Let Paul interpret Solomon in his
way : 1. In the nurture and admonition of the Lord, Eph. 6.4. i. e, in all pro-
fitable
siverat,
quos
טמ
2
fuam, i.e.
1
SER M. XI.
to moſt univerſal profit?
155
6. 1.
עס־מי
fitable inſtruction, ſuitable to a Childs age and ſtate , for the framing and disaidia.
moulding of him by knowledge, unto a commendable and vertuous carri-
age , and for the doing of greater good in humane Society when he comes
to write himſelf Man : but eſpecially in Religious instruction, in inſtruction The firſt Prinə
in righteouſneſs, 2 Tim. 3. 16. In the words of Faith, and of good Doctrine, Oracles of
I Tim. 4.6. There is ſomething more yet in the words, - ad os, ſupra os, God, and of
Ar. Mont. upon the mouth of his way: A form of ſpeaking frequently 0- the Doctrine
ſed in Scripture , to note the ſorii ableneſs or proportion of the thing, Exod. of Chriſt
.
16. 21, according to the mouth of his eating, i.e. according to the mea-
Heb. 5.12. &
ſure of his eating. So Num. 7:5. To every Levite according to the mouth,
3.e. the condition and degree of his ſervice. Thus here ; Train up a Child
upon
the mouth of his way, i.e. in ſuch a way as is not only good and honeſt
in it ſelf, but moſt proper and ſuitable to the ſpirit, difpofition, cnd, and ca- Pro captu inge.
pacity of the Child.- As Children are to be fed with ſuch meat, ſo they nii ejus infir-
are to be taught in ſuch a manner as they can moſt eaſily and profitably di mioris, ut non
eum plus one-
geſt. Teach them but thus upon the mouth, and then out of their mouth ſhall
res, quàm ætas
come praiſe, Pfal. 8. 3.
fert.
3. Who they are that are thus to be trained up, or Catechized; and why?
Sol. All younger ones, and Inferiours, that are committed by God, or wys? a Ty?
men, to the care and conduct of Superiours. All included in the name Child. Excuffit: pue-
The Original word admits of ſeveral ſignifications: An Infant newly born, rum, pweru-
Judg. 13 7. of three moneths old, Exod. 26. A Child as ſoon as he begins to
lum, infar
Speak and exert his reaſon. Thus it runs parallel with the Greek word tem ex utero
nuperrimè exo
Opipos ? And ſo we find Timothy inſtructed from a Child, a Babe, a Suckling, cuflum.
2 Tim. I 5. with 3.15. It takes in Boys alſo and Girls, Sons and Daugh-In spiese.
ters of ſomewhat riper age, youths as Sbechem, Gen.34.19. Damoſels, and Ità hodiè Rab-
thoſe marriageable, Deu. 22. 19. The word is alſo applied to Abraham's bini puerum s.
Men ſervants, Gen.22.3. and to Booz Maid-Servants, Ruth.2.22. Eft.4.4. Biblia, 10 ad
To ſuch, as though they may be men in years, are children in underſtanding. miſchna les
Theſe all, and every one of theſe , come within the Liſt of thoſe that Solo. Textom Tal-
mon and his God would have train’d up, and Catechiz’d: Nay, let me mudium 13.
ad Præcepta,
add, there is not a younger Son of the Prophets, not one that fits at the feet
15. ad TAL-
of thoſe Learned Gamaliels, thoſe truly Reverend Elijah's, that can juſtly mud.
plead exemption froin this ſeeming task, ſhall I ſay, or real bonour, of Jer. 1.6.
being clearly taught in, and firmly fixt upon thoſe Everlasting Foundati- Chro.13.7.
the firſt principles of the Oracles of God, Heb.5.12. --- 6.1.
4. Who they are, that are thus to train up, or Catechize, theſe Inferiours,
and younger ones.
Sol. All their reſpective Súperiours in Church, or Family.
1. Superiours in the Church. Theſe under what Name or Title ſoever the
Scripture preferits them, are all bound to Catechize, that is,
, in
a moſt plain and ſound manner, publickly to inſtruct the moſt ignorant of their
charge in the firſt principles of the Chriſtian Religion. This duty fo peculi-
arly belongs to them, that their whole work and office is ſet down under
Gal. 6.6.
the name of Catechizing. Let him that is taught, in the Greek it is Cate-
i restoy peques, o
chized, communicate unto him that teacheth; in the Greek, that Cate.
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chiſeth. But to ſpeak cloſely,
$
If, 5.3.
ons,
1. Was
156
How many Catechiſm be managed SERM. XI.
H. 40. II.
1. Was not Paul a great Apoſtle , yea the Grand Doctor of the Gen-
tiles, and yet he profeſſeth himſelf a Catechift. Pauls work was to plant,
as well as to water, and to beget, as well as to bring up, 1 Cor.6.7. and
4.15. Paul compares himſelf to a Nurſe, i Thef.2. 7. the Saints to Babes,
Such as had need of Milk, and not of ſtronger meat, i Cor. 3. 1. Heb.5.
12, 13. Paul profeſſeth himſelf to be one of Gods Stewards, 1 Cor.4.1, 2.
and, if faithful, he will ſee, that the meaneſt, the weakest in the Family
hath his due allowance. In a word, Paul ſtiles himſelf a Mafter-builder,
1 Cor. 3. 10. And wherein lies the Art and Honour of a Maſter-builder fo
much, as in ſolidly laying the Foundation-ſtone, left for want of it the
building totter, Mot.7.26,27.
2. Was not Petir a great Officer in the Church; and yet ſure I am, that
whatever Diſpenſation Peter's pretended Succeffor , or any of his Allies
may boaſt and crack of, Peter himſelf ſtands charged with feeding Lambs,
as well as Sheep, 10.21.15. In the Church there are not only adult and
perfect Fathers', and ſtrong in Faith, but Infants and Babes, weak in
Faith, ſuch as are ignorant of the word of Righteouſneſs; Lambs, to be
carried in the borom.
3. The great dulneſs, incapacity, and nowneſs of heart, that is in the peo-
ple to underſtand by any other way of teaching, calls aloud for this Elea
mentary way of teaching. By this means, thoſe that in vain do hear thoſe
Elaborare labours of the Learned, in a more full, and copious dilating on
the Articles of Faith, are by theſe little morſels of Catechiſing, as it were
chewed for them, nouriſhed up unto Salvation. This manner of teaching
IE 28.10. 13. the Prophet hints, like a difcreet School maſter, not to pour in his Precepts
all at once; for then, like water pour'd on narrow-mouth'd Veſſels,
'twould moſtly run over, but in till drop by drop. It becomes Paftors to be
frcquent in Preaching, to be accurate in their Sermons; but yet they may
by no means forget the ſhallow , indocible, intractable temper of their
1 aterem lavathearers. 'Tis in vain to give great Gobbers of meat to an Infant; ſo far
from feeding of him, that it is a ready way to choak him. That Miniſtry
mi, * cum fu
is quafi balbau- uſually proves the moſt effectual, that drops as the Rain, and diſtils as
the dew, Deu. 32.2. Ezek.20.46.
4. Want and neglect of Catechiſm confeſſed to be one of the principal cau.
fes of all thoſe deſperate defections, that have been made from the Faith in
this our Engliſh Africa, and of thoſe inſolent Invaſions, that have been
made upon it by looſe tongues, and lewder Peas. What blafphemous Di-
ſputes againſt the infinite Merit and Deity of our Saviour, as if we in
tended to juſtific the Jews in condemning him to the Croſs, for avouching.
Joh. 19.7.
himſelf the Coeffential, and Coeternal Son of God. How audaciouſly have
Biddl's lat. they proceeded in the like facrilegious attempts againſt the Holy Ghost !
What proud brags of the purity of mans Nature, and the ſufficiency of
his power to ſave himſelf! How daring have men been, to decry the Scrip-
tures, the Lords Day, and all the Ordinances of Gods Inſtitution! to
deſpiſe the Sacraments, as if they were as beggarly Elements as the Jewiſh
Ceremonies ! to deride ſinging of Pſalmes, as if David's Harp were out
of tune! to reject Prayer , as if they were rais'd to ſuch a plentiful mea-
fure
ferpendum bu-
siendum,
→
SER M. XI.
to moff Univerſal Profit.
157
ſure of Spiritual Riches, that it were a game for them, to crave any fur-
ther ſupply. In a word, ſcarce any Article of the Chriſtian Religion
which hath not received many a deſperate Stab under it's fifth Rib, ard
that from the Hand of thoſe, whoſe hearts did erc while reem ready to
expoſe their beads to the greateſt hazard, for the Icaft title of facred Truth.
And whence all this, but from Ignorance of Truth ? Had Truth been clear.
ly underſtood, it could never have been ſo unworthily undervalued, much
leſs ſo treacherouſly unde: mind, and leaſt of all ſo impudently, afronted, as,
wo is us, we behold it, both to our grief, and horror. And whence this
Barbarous Ignorance, but from want of due Catechiang? Hinc illæ lachry
ma?
Ob. 1. True, The laying of Foundations, Inſtructions in the firſt Prin-
ciples of Religion, a moſt nſeful, neceſſary work, but what ground is there
in the Holy Scriptures, for that Form, or manner of Catechiſing, as is,
now in uſe, viz. By way of Queſtion and Anſwer?
Sol. 1. There are ſeveral Texts of Scripture, from which the Learned
conclude, that this Mode of Cgtechiſing was uſed in the Apoſtles days,
and by the Apoſtles themſelves, and their immediate Succeffors; and this,
in imitation of the Jews, who had A Form of Knowledge and of the Truth Rom. 2, 20;}
in the Law. Out of which they inſtructed the Ignorant, and taught Babes. 4 pp 64s més
Thus Rom, 6. 37. The Apoſtle had given the Romans A Form of Dottrine : tátis cis uz kr.
and to 'Timothy, A Form of found words, 2 Tim. 1. 13. A Form of found i rolou els nie
words, which contained the principles of the Doctrine of Chriſt, and the go acobilcon nóg uri
firſt principles of the Oracles of God, fix whereof are diſtinctly inentioned,
Heb.s. 12. with 6.1, 2. To theſe plain, and fundamental Rules, as to
their Standard, The Apoſtles would have all Doctrines, that were reac'ı-
ed, to be brought, and tried, and fo far to be allowed of, as they held
proportion with them. This is that which the Apoſtle calls Prophecying ac- wz7* cg @XO, iu?
cording to the proportion of Faith, Rom. 12.6. Thus the Magdeburg. from +45 75506.
theſe Scripturees aſſert, That there was a Catechiſm delivered by the Apo-
ftles, in which they had drawn the Doctrine of the Gulpel into ſhort.heads,
for inſtructing of the Children of the Church.
Euſebius faith, That there was one ſet apart on purpoſe for this Office
in the primitive Church, called the Catechiſt
, qui Catechiſmum docebat; and
others called Catechumenia .that learnt the Catechiſm; and theſe were of
two forts.
1. Jews, and Heathens that offered themſelves to be Lifted among the Chri:
ftians, and were not as yet fufficiently ſeen in the great fundamentals
of the Chriſtian Religion.
2. The Children of believing Parents, that had been Baptized. Both theſe
were put under the careful inſtitution of the Catechift, and by him io.
be ſo far inſtructed, till they had attained ſo much knowledge in the
Principles of the Chriſtian Religion, as that the Heathens might be
admitted to Baptiſm, and the Chriſtian Children to the Lord's Supo
per.
To this cuſtom ſome of the Learned Judge, that Peter alludes in i Pét.3;
21. not the putting away of the filth of the fielh; but the Anſwer of a good
Co ſcao
;
*
How may Catechiſm be managed, SERM. XI.
158
ad morem ve
Conſcience towards God, by the Reſurrection of Jeſus Chriſt. True, the
ispus main thing is the Anfwer of a good Conſcience in a mans own felf, yet
1. Pet. 3:15. there was a good Anſwer in his mouth to the Catechiſt, who was to ask
Alufio fa&a
them a reaſon of the hope that was in them.
terem Catechis 3. The Primitive Fathers, that trod on the Heels of the Apoſtles, and
ftarum interro- were moſt likely to be beſt acquainted with the Apoſtles practice, highly
gantium. Care eſteemed this way of teaching, and conſtantly uſed it. Cyprian, ſaith Optatus,
chumenos, 6-
dultos gate
uſed it at Carthage; Grigen at Alexandria ; Hence Clemens slexander
Baptiſmum, his pædagogus. Cyril Myſtagog. Lactantius his Inſtitutions. Athanaſius
qui ad Chriſti- his Synopſis
. Auguſtine his Enchirid. Liber de Diêt. Chiftianâ & de Ca.
aniſmum, vel techiz. rudibus. Fulgeftius de fide.
Judais, vel
4. Many of the Antient Councils made Decrees, and Canons for Catechi-
gentilitate
vocati, Credis ? Jing. Concil Neocæs. Can. 6:7. Concil Tolet. Can. 24. In this, con
Credo abrenun- fent, All the reformed Churches uno ore. Nay, which is more, The Pa.
tias ; abrenar- piſts themſelves, that were aſſembled in the Council of Trent, (obſerving,
tio. Cujus origo that in the later Spring of the Goſpel, the uſe of Catechiling in the Re-
in exemplo
formed Churches was one of the special means of with drawing Peopie
Eunuchi. Ac.
from the darkneſs of Popery to the lighe of the Goſpel and of fo firmly groun-
8.37.
Spani. dub. ding profeſſors in the true Religion, as nothing could with raw them
Evang.Pars. 3. from the fame, and ſo the Hereticks, as they were plceti in ſtile them,
P: 97.
had got much ground ) ſtrongly moved the Council, hattige might be
Trap. in Mat.
a Catechiſm compiled of the Principles of the Romiſh Religion, as that
Bowles Paftor that was moſt likely to give check to thaí deluge of Herele, which through
Evang. l. 2. che Hereticks Catechiſing wis breaking into them.
+0.5.
5. This manner of Teaching by way of Catechizing, viz. By propound-
the Queſtion, and potting the Chili to Atliver it, as the Ecchu Joth the
Voyce, is a moſt ready way to make any Inſtruction to take. Whence it 15,
that in all Schools of Learning this courſe is taken, viz. The Teacher
pounds his Queſtions, and requires Anſwers from thoſe that are lattructed:
whereas if you ſpeak never ſo well, or ſo long, yea, the longer the worfe,
in a ſet and continued Speech, it uſeth to vaniſh in the Air, without any
ſervable notice, or after fruit.
2. Superiors in the Family, and theſe are Parents, and Family Governors.
To whom we may adjoyn Schoolmaſters, and Tutors. Theſe all are concer-
ned in this great duty of Training up, and Catechiſing thoſe, that are com-
mitted to their Charge, and Conduct.
1. How deeply Parents are obliged to this Duty is written as it were with a
Sun-beam in the Scriptures, where we find Precepts, Preſidents, Argu-
ments, more than many, to evince it.
1. Precepts. The Iſraelites are bound to tell in the ears of their fons, and
Ex, IO. 2. of their ſons fons, what things the Lord had wrought in Egypt, that they
Ex. 12. 24,26, alſo might know Jehovah to be the Lord. The Parents are bound to be Ex.
13,
poſitor's of that great Rite of the Paſchal Lamb, and of the Stones fet up in
8.14, 15.
Josh. 4.6, 7.
the midlt of Jordan. Bound alſo to teach their Children the words which
21, 22, 24. they heard from the Lord their God in Horeb, even the Ten Commandments.
Deut
. 4.9, 10. How doth this Duty Sparkle with a Radsant Luſtre in that great Text, Deut.
binfw. in 26.6,7. Theſe words which I Command thee this day, ſhall be in thine beare
. 6,6,7
and
pro-
any ob.
27. with
SERM. XI.
to moſt Univerſal Profit.
159
7
.
provoke, but inſtruct. Yea, in inſtructing, take care, that you do not pro-
and thou ſhalt teach them diligently unto thy Children, and ſhalt talk of them,
when tlaqu fitteſt in thine Homſc, and when thou walkest by the way, and when Ainſw. in.
thou lyeft down, and when thou riſeſt up. It is the Eternal God, that here Deut. 6,6,7.
gives forth his ſtrict Command to Parents. Theſe words, all thefe words,
Precepts, promiſes, threatnings, ſhall be in thy heart, not in thy head on-
ly, ſo as to know, but in thy Heart to affect. An Heart inflamed with the
Love of God, and his Truth, God knew, was one of the moſt effectual
means, to engage the Tongue to make known his Truth. But not only in Joel 1. 3.
Deut, 11, 19,
their heart, but Houſes too. Thou ſhalt teach them thy Children; nor
was this a Ceremonial Precept, or a Command given peculiarly to the Jews,
for their aſſiſtance in their Remembrance of the Law of God, as their
Phylałteries and fringes, &c. Ex. 13. 9. Deut. 6.8,9. but was, and is a
Moral, perpetual, ſtanding Precept, binding us in Goſpel-times, as well as
them: The fame things we find in this Text, we find alſo in the New Te.
ftament. The word of Chriſt mult dwell richly in us, all one with this here.
Let it be in thine heart, Col. 3. 16. and in our Houſes alſo: we muſt reach,
and admoniſh others, we are to bring up our Children in the Nurture, and ad. Eph. 6.4.
monition of the Lord.
2. Branche: in this Pręcept. 1. Parents warned not to abuſe their Anthem
rity by provoking their Children. In the beſt of Parents, there is not only
Natural affeition, but alſo Natural Corruption, by. reaſon whereof, if they
watch not well, they will be very prone, not only to be raſh, but furious
with their Children, that their Will may be fulfilled. Therefore is this
bridling Cantion needful, provoke not.
2. Parents are here commanded, not to neglelt to lay out, and improve their
Authority, in inſtručting their Childreu. This alſo is neceſſary, becauſe Pa-
rents are too too apt to be fondly indulgent, and, on that account, careleſs
to bring up their Children in ſuch courſes, as are neceſſary for knowing ,
and doing the Will of God. Both therefore are of ſpecial uſe. Do not
voke; and ſo inſtructing, you
will not, at leaſt you ſhall not have cauſe to
provoke: for a well inſtructed Child is in God's way, to be an Obedient
Child, and very tractable to inſtructing Parents, ſo that there will be no
occaſion of provocation from him, or being provoked againſt him. Bring
up therefore we muſt, but in what? In the Nurture, and admonition of
the Lord.
ir wudia In all profitable knowledge, ſuitable to a Childs Age, and vid. Zanch. Os
State: for the compoſing, and framing of him by this his knowledge unto Muſc, in Loc,
a commendable,and vertuous carriage; for the doing of grearer good in
humane Society for the time to come: but more eſpecially in Religious
Nurture, inftruction in Righteouſneſs, 2 Tim. 3. 16. and as it follows, in
the admonition of the Lord. In the beſt and higheſt kind of Nurture, that
which is drawn and fetcht from the Ward of the Lord, and ſo will be moſt
accepted of him, and moſt profitable to Children. Not only in Arts, and
Sciences, to niake them Worldly wiſe, and Learned ; nor only in the My.
ſteries of Trading, and Worldly employment, to make them Rich: nor
only in maſters of Monality and civil hopeſty, to make them Sober, and
vertuous;
them
Gg
260
*!
may Cateshiſm be managed, SER M. XI.
How
.
vertuous ; but in the myſteries of true Religion, in the nurture, and adga
» Tim. 4.6. nision of the Lord, in the words of Faith, and good Doctrine, to make
them truly happy.
2. Preſidents. It was the corftant practice of the Saints of old, carefully
to inſtruct their children in the things of God: And that
1. In the Truths, and Worſhip of the true God. Thus Divines conclude,
Gen. 4. 3, 4. that Adam inſtructed his Sons, Cain and abel, 10 bring their Offerings
to the Lord. And from Adam, down along to Mofes, for the ſpace of
two thouſand years, how was the true Religion communicated , but by
Oral Tradition from Parents to their Children? Ger. 18. 19. I know Abra-
ham, that he will con mand his Children, and his Houfhold after him, and
they shall keep she way of the Lord, to do Juſtice, and judgment, that the
Lord may bring upon Abraham that which he hath ſpoken of him. In this
Text we have Abrabam's Teftimoniul ſubſcribed by God himſelf: Wherc.
in God
1. Alerts what Abraham was for the preſent; a man of ingegrity, a
man greatly beloved of God: I know Abraham, I know his judgment, i
know his heart, I am well acquainted with the frame of his ſpirit, the
inclination of his will, the bent of his affections; and I know him ſo
well, that I cannot but highly approve, and dearly love him, and will
trust him with an Arcanum; make him as it were of my Privy Council, in
imparting to him my great deſign concerning wicked Sedom.
2. Foretell's for the furare.
1. What Abraham would do for God: Viz. That he would endeavors to
bring all that were under his Command, to be at Gods Command. A
ibraham will not leave his children and ſervants to their own Genius, coun-
fels, luſts, ignorance, idleneſs, ſuperſtition, idolatry, but command them
to keep the way of Jehovah. Abraham will endeavour to ſet up Gud in his
Family, lo intruct it in that way of Faith, Worſhip, and Obedience,
which God requireth.
2. What God will do for Abraham , viz. fulfil his promiſe, keep tis
Word. Holy Jub, that Non pareil of the Worl: , norie like him in
the Earth, 706. 1.8. that perfect, that upright man. Job ſends, and ſanctifies
his children; i. e, ſays that late burning and shining Light, fent a Mellage
to them, to command them, to prepare and fit themſelves for the holy du-
ty of Sacrificing
This preparation to holy dutics is often call's Sanctifying, Exod. 19. 20
1 Sam. 6. 5. 7oh. 11.55. Job's inain and fpecial care was for the Souls of
Jub'i, s.
his children. Job's Meſſage to his children, was not to ask thein, how
Foſeph Cryl,
on Job r.s? they did after their feaſting, whether they had ſurfeited, how the reck-
oning was infl.imed: No, his eye and heart moſtly fixt on this, that they
müght be fanctified : His holy Soul ſtruck a perfect light to Paul's delire
before Agrippa, Alt. 26. 29. I would so God, that not only thos, but all that
be ar me this day, were both almoſt and altogether ſuch as I am. And to fobn's
joy, John Ep. 3. 4. I have no greater joy, than to hear that rby children walk
äin the truth.
Thus David, that man after Gods own heart, Pfal. 34. 11. Come ye
children
SER M. XI.
to moft univerſal profit?
161
skoildren, bearken unto me, I will teach you the fear of the Lord. But more
eſpecially, I would commend to your moſt accurate view that lovel; Pro-
ſpect preſented to us in Pro.4. 3,4. Bchold there, & great, and glorious
King, defcending from his Imperial Throne, laying alide liis Golden
Crown, and Royal Scepter, and fitting down on a lower ſeat with a Child,
a Solomon rt his knee. So that the King is now huinbled intv a Tutor , the
Prince into a Pupił. A brief account of the Lecture the Text gives us : 1
wasıny Fathers Son; i.e. I was ſo iny Fathers Son, as that I was alfo his
Jedidiah; fo beloved, as if I had been his only Son. He taught me alſo,
and ſaid untome, Let thine beare retain my words, keep my Commandments
and live.
Thus we have ſeen the practice of godly Farbers; but what have goda
ly Mothers donc ? have they been ſo cruclly forgetful of their children, as
nui to have compaſſion on the Sons of their Womb? What! worſe than
Sea Monſters, who draw out the breafts, and give fuck o) their young ones ? Lam, 4. 3.
No, no, thoſe true Daughters of Sarah have been more fpiritually kind,
and benign.
1. In the front of theſe ſtands our Mother, the Spouſe of Chriſt: 1
would lead thee, and bring thee into my Mothers Houle ; i. e. into minc own Can. 8. 2a
Horſe, or Manfion; as is uſual with us to call our own Houſes, the Hou- Afl. Annot, in
.
ſes of our Fathers. The Church , in her Univerſal Latitnde, is the Mother
of all her Members - who would, or doth inſtruct me. The Church, who
is the Pillar and ground of rrush, in this reſpect, that the preſenteth, and John 6. 45. .
holdeth forth that truth outwardly, which only Chriſt bringeth to the
heart, and makes cffcctual.
2. Lyou her right hand ſtands David's Royal Confort, Queen Bath-
fheba, whom we find layirg the Law before King Lemuel; j.c. her Son
Solomon: called Lemuel, i.e. of God, becauſe God had ordained him to
be King over Iſrael , rather than any of his Elder Brethren, 1 Kings 2.
15.22. The words of King Lemuel; the Propheſie, Ductrine, or inſtruction
Prov. 31, 1,20
that his Norber taught him. 2. What my Son! and what the Son of my Womb !
and what the Son of my Vows!
3. Upon her left hand let the hoary-headed holy Grand morher Lois,
and the tender, diſcreet, pious, Mother Eunice be placed, who even from
the Dug, as it were, inſtructed their hopeful Timothy in the knowledge of 2 Tim. 1.5.8
the Holy Scriprures, which were able to make him wiſe unto Salvation.
3, 15, 16, 11.
2. In the ways and works of Gods Providence. Thus Gideon gives tc-
ftimony to his Forefathers, that they had told their children of all the Miracles Judg. 6.13.
which the Lord had done ; ſaying, did not the Lord bring us froin Egypt??
Pfal.44. 1;&s,
Thus the Pfalmift, Pfal.44.1, 2. We have heard with our ears, O God,
Farbers have told us, what work thou didſt in their days, in the times of old.
And again, Pfal. 78.3,4,5,6,7. Sayings of old, which we have heard,
and known, and our Fathers have told us. 4. We will not hide them from their
children, Shewing to the Generation to come the praiſes of the Lord, and his
ſtrength, and his wonderful work that he bath done. 5. For he eſtabliſhed a Deut. 4. 9.
Teſtimony in Jacob, and appointed a Law in Iſrael, which be commanded our
&6.7
Fathers, that they should make them known to their children. 6. That the Ge-
neration
droopiyes.
our
GS2
162
may.Catesbt/w be managed SERM. XI.
How
2
1
count
Omnia
quæ
de
Orig.
neration to come might know them, even the children which ſhould be born, who
ſhould ariſe, and declare them to their children. 7. That they might ſet their
hope in God, and not forget the works of God.
Thus Hezekiah upon his re-
covery from death, Ifa. 38.19. The living, the living, he ſhall praiſe thee,
as I do this day; the Father to the children Mall make known thy truth.
They that ſurvive, they alone can, and each of them ſhould praiſe the
Lord; this being the principal end, to which men ſhould live, and for
which they ſhould deſire life, Pſal. 80. 18. The Father to the children ſhall
make known thy truth; i.e. they ſhall tranſmit the memory of thy faithful-
neſs in the performance of thy promiſes to Pofterity, Pfal. 145.4.
3. Arguments.
1. The Souls of children, as well as their Bodies, are committed to the
care and truſt of Parents by the Lord, to whom they muſt give a ſtrict ac-
'Tis a grand miſtake to think, that the care of Souls belongs only
to Miniſters: True indeed, it eminently belongs to our Spiritual Paſtors, E.
zek. 3. 18, 19. If they warn not the wicked from his wicked way to ſave
his life, the fame wicked man ſhall die in his iniquity, but his blood will
God require at the negligent Paſtors hand. And no leſs doth God be ſpeak Pae
rents in the ſame language; that we find, 1 King. 20. 39. Keep this man,
liquerint filii,
a parentibus 'this child, if by any means he be miſſing, then ſhall thy life be for his life. If
requirenter;, he be loft, and miſcarry through thy neglect, thy life, thy Soul ſhall go
qui non erudi. for his.
erint filios fuos.
As therefore Parents dread the guilt of Soul murther of their children,
they ought to be careful of their pious Education.
2. The ſtate of poor childrens Souls calls aloud on Parents for the diſcharge
of this duty. Alas poor Creatures! conceiv'd in fin, brought forth in iniqui-
ty; thoſe whom we fondly miſcall Innocent Babes, come into the World
with an Indictment on their Foreheads, with ropes about their necks, full
of guilt, full of filth, bloody, loatiffome Creatures, Geu.8.21. 7ob 14.4.
Pro.22.15. Eph.2. 3. Children of wrath, nothing in them by nature that
is good, Rom.7.18. An averſeneſs from all good, Pfull. 58.3. Eph.4. 18.
A proneneſs to all evil: Theſe young Lyons prone to cruelty; they are Ser-
pents in the very Egg, and Cockatrices in the very ſhell, Tfa.59.5. And
whence comes all this guilt and filth, but from the hole of the Pit our of
which they are dig'd, from that unhappy Rock out of which they are
hewn, their unhappy Parents ? Ifa. 51.5. ſinful Parents, having utterly
Job 14.1.4. loft Gods Image, like Adam, beget children in their own, Gen.5.3. Nay
& 15.. 14.
Abraham himſelf, though a circumciſed Saint, as a Natural Father, be-
gets an uncircumciſed Ifaac : The Vine they ſpring from is a Vine of so-
dom; and therefore the Children are the Grapes of Gomerrah. Bloody
Parents are we to our Children; how much then doth it concern Parents,
21.19. even in common Juſtice, to endeavour to cure thoſe Wounds, that they them.
ſelves have given, and to preſerve their Little Ones from periſhing by
that Leproſie, infection, poyfon, which they by Nature conveigh into
them ? And here, what Topicks do not offer themſelves to convince the
judgments of Rational Parents.
.. Tbere i3 4.50px; A natural. lowly and affections in Parents to their chil-
Pfal. 51.5.
drene
.
SERM. XI. to mofl mize , al Profit?
163
:
dren. Nature gives bowels of pity to them thabasc in miſery, ſpecially to
children, 18:49. 15. Pſa. 103.13. Will Parents then prove unnatural ?
uay, worſe than bealts: for even the Sea-monſters draw out their breaſts, and
give fuck to their young ones, Lain. 4. 3. Charity edifies, faith the Apoſtle, 1 Cor. 8. 1.
i Cor. 8. 1. David and Bathſheba's tender love to their Solomon, put them
upon careful inſtructing of him: wherein they fhewed their love to his
Soul, as well as his Body.
2. Parents either do , or ſhould principally aim at the Spiritual, and Eter.
nal good of their poor Children: And what more profitable, and effectual
way to promote this, than pious inſtruction and education? The Earth of
ten proves according to the ſeeds caſt into it: The Vefſel uſually retains a
(mack and tincture of that with which it was firſt ſeaſon'd: What Bler-
ſings might Parents prove to their Children? What excellent things
might be effected by them, if they did but take the advantage of their
tender years, and then reſolvedly ſet themſelves to bring them into God.
3. Parents cannot but love themſelves, their own peace, their own comforts,
their oan delights; and what more probable means to advance thefe, than
the pious education of their children? which fully appears by this Dilem:
md, either their conſcientious endeavours prove ſucceſsful or not?
1. If not. If after all care, pains, prayer, faithfulneſs, the Crop ſhould
not anſwer the Seed, why this may relieve and ſupport, that it is not
Liberavit ani
through the Parents default. The Child dies, but not by the Fathers hand :
mam fuam,
He hath diſcharg'd his duty; and thereby, in the fight of God, deliver'd
his own Soul from guilt, though he could not deliver his Childs Soul from
raine. Where God ſecs ſuch a willing mind, backt with fincere , utmoſt, 2 Cor. 8. 12.
conſtant endeavours, God accepts the faithful Parent , according to that
he hath, and not according to that he hath not. But
2. If the Lord pleaſe to ſmile on endeavours , into what a tranſport, and
extaſie of joy will it raiſe the ſerious Parent, to ſee the corruption of his
Childs Nature heald , to ſee ſaving grace wrought in his heart. If ſuch a Joh. 3. Ep..
fight be ſo pleaſing to Spiritual Fathers, to Paul, 1 Thef. 2. 10. to John : v.4.
how ravifhing muſt it needs be to Natural Parents,Pro.10.1.and 23,24,25.
But eſpecially, when this is wrought by their own means.
4. When this grace is wrought in the hearts of children, and that eſpeci-
ally by their Parents, this cannot but inflame the hearts of children with dear-
eft love of, and ingage thom to the higheſt duty to their Parents : They muſt of
neceſſity be far more loving and duriful, than otherwiſe they could or
would be. A wiſe Son maketb a glad Father: But how ? viz.by a dutiful Prov. 15.20.
and reſpectful carriage.
5. By this means Parents shall do unſpeakable good to their Families, and Deut. 4. 9.
Poſterity
. Hereby, even many Ages after they are dead , like Abel, they
thall yet speak; and Pofterity hearing the voice of their Anceſtors, coming
as it were from the dead, they will be more apt to credit, and believe.
By pious Education the true Religion is kept up in the world, and
propaga-
ted from Age to Afte. The care of the two Tribes and an balf of propaga-
ting the true Religion to their Poſterity , is very notable in that famous
Scripture, fogh. 22.24, 25. They built an Altar of Teſtimony, v. 10." At :
this,
* <
n.com
164
How may Catechiſm be managed, SERM. XT.
1
this, their Brethren the Iſraelites are highly offended, but received full fa-
tisfaction, when they were aſſured,
that this was done for the fake of lo.
ſterity, leaſt they ſhould be made to ceaſe from fearing the Lord.
6. Parents have many and great advantages above all arhers, for the fuc-
ceſsful inſtructing and educating of their children.
1. Children are more corfident of their Parcnts love than any others. Whe-
ther Miniſters and ſtrangers ſpeak to them in love, they are uncertain but
of their Parents love they are well aſured. Now nothing takes fo much
with any one, as that which is believed to proceed from love, ſpeci.
ally by one that loves. This inſtruction, faith the loving Child, comes
not only from my dear Fathers lip, or head, but from his affectionate herit;
and therefore I will readily receive it, and lodge it in my own.
z. Parents have their children in hand betimes, before they are fly blatrin
with any falſe Opinions, or leven'd with bad impreſſions; before they have
any other ſin than that which was born with them. Parents therefore have
an opportunity of making the first impreſſions on them, even whilc they are
mort docile, tender, flexible, and leaſt apt to make reſiſtance againſt inſtruz-
Etion. But now when they come to their Miniſter, loftruéter, Tutor, they
are as a Paper Printed before, and therefore unape to reccive another im-
preſſion. They have much to be untaught, before they can be taught:
fraught with Seif conceitedneſs, and proud objections, more apt to ftrive
againſt, and refiit Inſtruction, than humbly and readily to receive it.
3. To wind up this Argument on the cloſeſt Bottom. Children wholly
depend on Parents, for their preſent maintenance, and their future Portions,
and they know, 'is their intereſt to hearken, and obey. Parents Autho-
rity over their Children is moſt unqueſtionable. They dare not open their
mouths againſt it, as they will adventure to do againſt Miniſters. Pa-
rents have the Power of the Rod to back Inſtruction, Prov 22. 15. They
beſt know the peculiar Diſeaſes and temperatures of their Children, and ſo
beſt know how to chuſe and apply the moſt proper Remedy. Parents are
nearcft their Children, and can beſt diſcern all their faults in time; and
have opportunity of ſpeaking to them in the moſt familiar manner, that
may belt be underſtood, and after this to inculcate their Inſtructions, and
drive them home, that what is not done at one time, may be done at
Another.
By all theſe Advantages, it appears, that God hath furniſhed Parents
above all others, to be Inſtruments of their Childrens good; and the firſt,
and greateſt promoters of their Salvation.
But me thinks I hear ſomc Parents muttering, To Inſtruct Child en is
the grand Duty of our Miniſters.. 'Tis they, that are to take the great
charge of the Souls of theſe our Lambs.
1. And do you indeed give up theſe your Lambs to be fed, to be In-
fructed by them?
2. Suppoſe you did, as Heaven knows thouſands of Parents do
not, as they ought) yet know-
That every Parent is as deeply charged with the fouls of his Children as any
Paftor is with the ſouls of his Flock, and more deeply too.
Object. 1.
I. Tom
SER M. XI.
80 9890ff univerſal Profit?
165
1. You are as off, and as exprefly charged to uſe the means to ſave your Chil.
dreas Somls, and to breed Grace in them, as any Miniſter is. Read, conſider,
remember Exod. 13.18. Thou ſhalt thew thy Son the meaning, end,
uſe of the Sacrament, Deut. 6.6, 7. Pfal 78. 5. Eph. 6.4. Shew ine
any Text of Scripture more expreſs and peremptory for any Miniſters In-
ſtructing of his Flock.
2. Parents ſtand obliged to their Children, by more and ſtronger Bonds, than
Any Paſtor can be to his Flock. Bonds of Nature, as well as Grace.
3. Parents have more means and opportunities to prevail with their Chil.
dren, tban any Paſtor Living can have, to do good on his Flock. What a fur-
paſſing Interéſt have have Parents in the eſteem, Love, affeltion of their
Children! What Advantage may they take of their Childrens tender years !
What continual Converſe with them! What an awful Authority over them;
What ſtrict Obligarions upon thein, which no Miniſter can ſo much as pre-
tend unte. The truth is, None upon Earth have ſuch fair opportunities to
inftruct, and bring others to goodneſs, as Parents have. This was that,
that holy Hezekiah meant in his Prayer : Ifa.38. 18, 19. The Living, the
Living he ſhall praiſe thee, and who among all the Living, The Father he Deut, 4.10.
ſhall do it chiefly, principally, but how by making known thy Truch to their
Children: q.d. Parents by deriving Religion to their Peſterity, may great..
ly honour God above others.
Obj. 2. But to what end ſhould we teach Children: Alas, they do not
underſtand a word they ſay. They do but Act the Parot, know not what
it is they do repeat, and ſo, whilſt we pretend to advance the fear, and
Service, we do but make our Children to profane the Name of God, or të
take it in vain.
Sul. 1. Our carnal Reaſonings ought not countermand Divine injunktions.
The Text is expie's. Train up a Child, Deut. 6.7. Thou ſhalt teach them
diligently to thy Children; or whet, and ſharpen my Law upon them. Ti-
morhies Inſtruction, and that from a littte fucking Child, is commended by 2 Tim. 3.15.
the Apoſtle as a fair preſident to the whole Chriſtian World. We know
not, who are under Gods Election, nor the appointed time of his effectual
Calling, and therefore inuſt uſe the means to all, eſpecially to Children, that
are under the federal ftipulation; fuch are commanded to Remember their Eccl; 12, 1,
Creator in the dages of beir Youth. And who ſhould endeavour to make
deep impreſſions of God upon their Hearts, but thoſe that are over them
by Divine appointment, who ought to bring them up in the Nurture, and Eph. 6. 4,
Admonition of the Lord
2. If this fear, and jealouſie muſt hinder Catechiſing of Children, who
knows, how long-it will be bindred, for even Children well grown up, being
not before Catechiſed, are not likely, at their firſt Teaching, fo to under
ſtand, what is ſaid to them, as to repeat it with duc reverence. Do we
not find Chriſt himſelf inſtructing Nicodemus in the great Myſtery of Rea
generation, when he was able to return him no more than that childiſh An-
fwer, How can a Man be born again, when he is Old? Can be enter the fe- John 3. 4.
cond time into his Mothers Womb ? We find our Saviour delivering a Divine
Truth to thoſe, that were known to be his Difciples, who ſtill accompanied
him,
166
How mut Catechifma ke managed, SERM. XI.
718.
words, wherein he delivered it, and yet when all was done, conferred
him, and repeated themſelves, what he ſpake to them, in the very fame
Joh. 16, 16,
they could not tell what be ſaid. May we therefore ſay that by reaſon of
their Ignorance, they took that Name of God, his Word, in vain? No,
this was not a vain buſineſs, for in this way, they underſtood the words
of Chriſt at laſt, the meaning whereof they knew not at firſt
.
3. Catechiſing may be conſidered under a double notion.
1. In regard of the preſent Action.
2. As it is an Introduétion and preparation to the future and further krop-
ledge of God. Now, though little ones do not at
firſt, founder ſtand, as to
uſe with due reverence the Name, and things of God, yet it follows not,
that they take Gods Name in vain, becauſe they repeat good things in order
to, and for the gaining of ſuch a knowledge of God, and of thoſe Holy
things, as whereby they afterwards come to uſe them more reverently.
And therein, the firſt uſe of them, though not ſo reverent, hath a part,
as being preparatory to it, and having an influence into it, and working as
a good means for the begetting of it. Do not we teach little ones their
Letters by figns, and certain petty deviſed ſayings, and reſemblances, which
put them in mind of their Letters. And this is not a vanity, but a way ſuited
to their narrow capacities, to make them learn them the ſooner.' So in
this and the like caſes. The firſt Rudiments are ſtill to be taken, and judg-
ed of, not in a way of diſjunction from what follows after; but as a prepa-
ration to it, and being ſo taken, they are not vain, but material things, be-
cauſe they ſerve to very conſiderable ends. It is neither vanity, nor Hy-
Baxter's Chri- pocriſic, ſaith a reverend Author, to help Children firſt to underſtand words
ftian Directo- and ſigns, in order to their early underſtanding of the matter, and ſignifica.
tion. Otherwiſe no Man may teach them any Language, or to read any
words, that be good, becauſe they muſt firſt underſtand the words, before
the meaning. If a Child learn to read in a Bible, it is not taking God's
Name, or Word in vain, though he underſtand it not, for it is in order
to his learning to underſtand it. And it is not vain, which is to ſo good a
uſe.
Thus for Parents.
2. Nor are Chriſtian Miniſters and Governors of Families, together with
School-Inſtructors and Tutors leſs obliged, To take care of the Religious In-
ſtruction, and Education of their reſpective Servants, and Pupils; which
clearly appears from hence.
1. The Lord commands it, and expects it at the hands of Maſters, when
others intruſt Maſters with the bodies of Servants, God intruſts them with
their Souls, commands them to take care of them, as for which they muſt
and ſhall give a ſtrict Account. Lo here, faith God, is a poor mean Sere
want, but he hath a precious, and an immortal Soul. A Soul purchaſed with
the ſame Blood of God-Man, that his Maſters was: and himſelf, though
Col.3, 11.
never fo vile in the eye of ſenſe, yet capable of being made a Co-heir with
Chriſt in Heaven. Take this Man, and take care of him, as thou wilt
anſwer it at the great Day. If this Soul periſh through thy default,thy Life
shall go for his. Look to it therefore, Mafters, give to your Seruanis, that
which
SER M. XI.
to moft univerſal profit?
167
.
to 8. Servants muſt be obedient unto their Maſters, as unto Chriph. 6.5. Job 31.3.
which si juft and equal, knowing ibat ye alſo have a Mafter in Heaven.
Do not werem as Slaves, as Beaſts, but rather as Fellow-fervants of the
fame Lord, Col.4.1.
In this Text we may obſerve a Divine Precept, and a perſuaſive Argu,
mene to back that Precept.
1. The Precept. Te Mafters, give unto your Servants
1. That which is juft. so tirent, whatever is due to them by any poſitive
contract, legalty, or obligation. Aristotle names three things as due to Ser. Oecon, 1. 5.
vants; Work, Food, Corrc&tion ; To which, fince our Servants are uſually oppov nemir,
είλεηη,
fuch, as are not ſo by conqueſt, but by compact, we may add a fourth, viz.
Wages. - Moderate work, convenient Food, due Correctior , proportion-
able Wages.
2. Not only thar which is juſt, but that which is equal too. And this re- mis idav.
fers not to the works themſelves of Scrvants, and Maſters, but to the Dav. in Colo
mind, and manner of doing ; which ought to bear a due proportion in 4. 1.
both: v.gr. Col. 3. 22. Servants are commanded to obey thcir Maſters in all
things, not with eye-Service, but in ſingleneſs of heart , fearing God, and as
ſerving the Lord Chriſt. And Maſters are required to return them that
which is equal, when they rule them piouſly, and religiouſly. That is juft,
which the Law of Nature, or Nations require; that is equal, which true
Chriſtian Charity, and meekneſs requires, and which is due to ſervants by
a moral obligation.
2. The Argument. Knowing, i. e. holding this for an undoubted princi-
ple, believing it, and conſtantly remembring, that Maſters on Earth have
a Superiour Maſter in Heaven. As Servants, if gracious, are Gods Sons,
and thereby may be comforted; fo Maſters are Gods Servants, and thereby
may be caution'd. Are Maſters eyes on their ſervants, to ſee whether they
do their duties faithfully ; ſo Gods eye watcheth them much more, to ob-
ſerve whether they carry themſelves in their Relation conſcientionſly. How
ving the Lord Chrift; and the Matters muſt inſtruct and command in
Chrift. Mr. Dod, that Great Servant of our Lord Jeſus Chriſt, from
Exod. 20. 10. gravely obſerves, from thoſe words, Thou, nor thy, nor
aby Daughter,
nor thy Man ſervant, nor thy Maid Servant , &c. That it
belongs to all Family: Governours to fee, that their ſervants, and all infcri.
ours under their charge, holily obſerve, and keep the Lords Day.
2. I argue, from thoſe many and great benefits which accrue from the holy
infruction of Servants, and other Family inferiours.
1. The Church is in an immediate capacity to receive benifit by it. If Mi.
ſtreſſes of Families did their parts, and ſent ſuch poliſhed materials to the
Churches as they ought to do, the work and life of the Paſtors of the
Church would unſpeakably be more eaſie and delightful: What a reviving
of heart would it be to us, to preach to ſuch an Auditory; to Catechize,
inſtruct, examine, and watch over them, who are ſo prepared by a wiſe
and holy education, and underſtand, and love the Doctrine which they
Hh
hcar.
as ſer.
$
· 13.
How mry Curechim be managed SERM. X1.
hear. How teachable and tractable will ſuch be! How ſuccesfully the la-
bours of their Paitors laid out upon them! How comely and beautiful che
Churches be, which are compoſed of ſuch perſons! and how pure and
comfortable will their communion be! The Orchard is, according to what
the Nurſery is: So Churches are according to what Families are; Good
Families make good Churches, and good Education makes good Families.
2. Not only the Church, bui State would receive much good by this:
Towns, Cities, Counties, Kingdoms would gain by it : and it muſt needs bé
fo; for what are they, but the whole made up of theſe parts? And the
whole muſt needs be ſuch, as the parts are of which it conſiſts. Families
are but like the Book in looſe sheets, and Kingdoms like the Book bound up:
The one but like letters, that are ſingle and apart; the other like letters
joyned together. Now if the meets be not good, or the letters not good,
the book, or writing; cannot poſſibly be good. Give us the beſt Magia
ſtrates , let them Enact the beſt Laws, and back them with the ſtricteſt
Execution, yet Societies urill be naught, whileft Governours of Faipilies
neglect their duty in Religious Education.
3. With what a Cloud of Witneſses do the Holy Scriptures prefent us
of Governour's of Families, that have been greatly conſcientious in their
faithful diſcharge of this daty. We told you before of Abraham's Train,
Jolh. 24.15. ed Inſtructed, Catechized fervants, Gen. 18. 19. After him Poſhua, who re.
folves, that whatever others might do, he, and his horfhold would ſerve the
Lord. Though others ſhould forſake the Lord, yet he, like Noah and Lot,
juſt in his Generation. Fobus doch not only chuſe to be ſaved by Jehovain,
but to ſerve Febovah: But more eſpecially obſerve the laticude and cir-
cumference of his choice; 1, and my Hoxfe: Not himſelf without his Fa.
mily, much leſs his Family without himſelf; but himſelf, and bis Fami.
ly; and firſt himſelf, and then his Family : We will ſerve the Lord. Loe
here the firmneſs and ſtitiility of Forua's choice : We will ſerve the Lord;
not only we deſire to do it, but we are fully reſolv'd to do it.
Féear what Dorid promiſes, and prc-ingages, when ever he came tº
ſway the Royal Scepter viz. to be a lingular example, both as a Prince,
and as a Maſter of a Family, Pſal. 101. In which reſpect, this film
Mou'd be often read, and ruminated on by ſuch, that their houſes may be
as tke. Honfe of David, Zech. 12. 8. And as Melanithon atteſts concerning
the Palace of George Prince of Anhalt, that it was at once Eccleiaftica, A.
cademia, e Curia, a Royal Court , a Learned Academy, and an Holy
At and Mons. Church. Mr. Fox“reports', that Bithop Ridley often read and expounded
1959. fol.
this Pfalm to his houſhold, hiring them with money to get it by heart.
Well
, what ſays David here ? v. 2. I will behave my ſelf wiſely in a perfe&t
way, I will begin the intended Reformation at my ſelf, and then ſet
things to rights in my. Family. I wil walk within my houſe with a perfect
bears, and then ſee what work he makts, how conſcientiouſly he demeans
himſelf towards thoſe under his Family-charge, froni V.3.to 8. Good Go.
fernours of Faräilies are like that Noble-man, who had for his impreſs
Tapobandles of Killer bound together, with this Motto : Servare e fervari,
mem
SERM. XL.
to well Univerſal Prefet.
169
God, as himſelf.
weeks eft for the Nature of Millet is to guard at felf from all corruption,
and all thoſe things that ye near it. 'Tis a rare Elogy that is given the late
Reverend and Religious Dr. Charerion, that he was an Houſe-kerper 53
years, yet in all that time never kept any of his Servants from Church to Clark's lives
dreſs his Meat , ſaying, that he deſired as much to have his Servants know
In thort, obſerve the ſtrain and current of the whole Scriptures, and you
Dr. Facomo
Thall find very few, or none of thoſe Family Guvernours, that were really Dom. Deo
converted themſelves, but they gave this excellerit eftirony of the Truth, Fux. 207.
and foundneſs of the Grace of God in them, viz. in being careful and fo-
licitoas te begco ar.d breed it in the hearts of thoſe that were under their roof,
and ch.eroe. If Efiber falis, ſo thall her Maids too, Hift.4.16. And in
the New Tift we find the Maſters intereſt and day, taken to be fo great
for the Converſion of the reſt, that as le was not to content limícit with
liisinn Cunveil.on, but to labour preſently tha: his houſhold ſhould joya
with lim, that to the whole family at once might be devoted to God:
So God did Llofs his civ# Order, and Ordinance to that end. And where he
impoſed duty on Maſters, he uſually gave ſuch ſucceſs, that commonly
the whole Fanily was converted, and bapriz'd with thc Ruler of the Fami-
ly. So we read, Act. 10. 2. Cornelius, a Centurion, a godly Captain, a de.
vout man
and one that. frared God with all his houſe: To whom the Angel
promis'd, that Peter ſhould tell him words, whereby he, and all his borfhold
thould be ravcd, Alt, 11 .14. Doth the Lord open Lydia's heart, 10 at-
tend to the things ſpoken by Paul? It follows inſtantly, ſhe was baptiz'd,
and her houshold. Doth the Gaoler believe on the Lord Jifus ? Paul aftures
liim, that he thall be favod, and his houſe; and ſo it was, for he, and all
bi', were baptized ſtraitway, for he believed in God, with all his houſe,
Ait. 16.32, 33, 34. Chriſt no ſooner comes to Zacheus his soul, but sa-
vation comes to Zacheus houſe, Luke 19.9. Criſpus believes on the Lord,
with all his houſe, Act. 18.&. The Noble man hiinfilf believed, and his
whole hone, ich 4.53. Theſe Family-Governours, it ſeems, tojk ſpecial
care of the w.lare of their Servants Souls; did not act like Tuiks, who
inind nothing about thei: Slaves, but their doing their own work. There
judg'd, that it is were cruclty not to allow their ſervants lodily food, much
more ſavage and bloody to farve their Souls: And therefore it might well
be ſaid, of thoſe happy Servants, whoin Providence fixe under their Con.
duct, as the Q'cen of Sheba of Solomons Servants, 1 King. 10. 8. Happy
áre theſe the forvants, which ſtand continually before thee, and shat hear the
wiſdom
Ob. But there are ſome Maſters, whoſe weakneſs and delu on I cannot
but piły, that are apt to object thus. True, 'tis good to teach our ignorant
Servants, but we much queſtion, gea in our Conſciences doubt, wheiter we
may require and command them to learn. Will not this incroach on th: Li.
berty of their Con ciences, which ought to be left free.
Šol. 1. I cannot but wonder at this depth of Satan , who ſo ſtrangely in.
veigle mea to tolerate all things, by mcer ſcrupling of them; and to let
x che
1
Hh 2
3
.
170
How may Catechiſm be managed, SERM. XI.
the Reins looſe, purely out of striktneſs : To think it a fin in themſelves
to preſs a duty on others; and no leſs than a breach of Gods Holy Laws,
to injoyn the keeping of them.
2. Tell me, how comes it to paſs, that Maſters who can allows them.
felves to be ſevere enough to their Servants for loyeering in their Shops,
cannot find in their hearts to rebuke them for neglect of their Souls; that
they, who hold themſelves bound in Conſcience to inform their Servants in
all the ſecrets of their Trade, ſhould think themſelves as much tyed up
from preſſing them to learn the Miſteries of Religion.
3. There is but too much cauſe of fear , left they who
uſe not all the
means, they can, to bring their own Servants to the Faith, be themſelves
brought at laſt to an unprofitable Repentance. 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, faucy, debaucht behaviour, and lame quarrels,
be not too fad proofs of this unhappy Truth.
I have done with the fourth, I now proceed to the fifth and laſt Enquiry,
viz. For the whole affair may be ſo prudently, piouſly, Scripturally managed, as
that it may become moff Univerſally profitable. And here I ſhall firft addreſs .
my ſelf to my Superiours, and tben cloſe all with directions to Infe.
riours.
1. Then for Superiours; and among theſe, Oeconomical ones.
1. Let Parents begin betimes, when their children, die oplose, as ſoon as
ever they find them to have any uſe of Reaſon, as fion as ever their un-
derſtandings begin to bud and bloſſom.
The diſcreet Gardiner begins to graft, as ſoon as ever the Sap begins to
ariſe, and the Stock to ſwell. In the Old Law, we find more Lambs Kidsy.
young Turtles, Firſt-fruits, and green Corn required, than other Elder Sao
erifices, Levit
. 2. 14.. Sow thy Seed in the Morn, Eocl. 11.9. Begin ) fay
betimes. The fooner, the better: According to that of the Prophet, lá.
28.9. To whom ſhall boteach knowledge ? and whom shall I make to underſtandi
Dottrine? Thom obat are weaned from the Milk, and drawn from the Breifts.
Old men, nay indeed, and too many young men, think themſelves too wife,
as well as too oldi, to learn. Indeed Childhood, and Youth, are tiie fytreft
Ditem, molo times to learn in. 'Tis beſt drawing a fair Picture on a Rafa Tabula : "The
de tutum es ; moft legible Characters are beſt written on the whiteſt Paper, before ii be
properandus
, o folid, and flurr'd: The Twig, whilft young, is moſt eaſily twiſted : 7 he
seri fingendus Ground beſt rown, when loft, and mollified. Hence that of the Royal
fine fine reta: Preacher , Eccl. 72.7. Remember the Creator in the daies of the Touth. Lit
tle ones have not as yet imbibed ſuch falfe Principles, and Notions, not:
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 walki out
the ſpots of a Leopard, or to whiten an Æthiopian: And little leſs work
Hath he, that undertakes to teach the Truth to one that hath been brought
spin, and is now, as it were, Naturalized to Erre: For thoſe fale nii-
ons must firſt be wholly rooted up, before Truth can profitably be ump'a ito
edi. Such muſt be untaught much, before they can.well be taught; Fough:
batalities.
2.wabouring
SERM. XI.
to me wwiverſal Profit?
171
1
2. Labour, as much as in you lics, to entertain their tender attention, with
fuch Truths as mofth affeet their fenfes, and fancies, and are moſt caſily coil.
veigh'd to their little underſtandings
. To wit :
i. Such Truths, the ſparks whereof are moſt alive in their corrupt naewre.
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 honour-
ed: That no lye is to be told: That they muſt love others, as themſelves :
That they muſt certainly die, and after death be judged to an Eternal fate.
Begin to ſeaſon them with the ſenſe of Gods Majeſty, and Mercy.
2. Deal as much in Similitudes, and plain, and eaſie Reſemblances , As yout.
can, taking your Riſe from the Creatures they fee and hear, always great-
ly reſpecting their weak capacity. Are you ſitting in your bouſes, you:
may thus beſpeak them: Oh my dear Child, is this an handſoms dwelling,
this houſe made with ftones and Timber how much deſirable is that
Houſe above with God, that Houſe not made with hands, but eternal in
dhe Heavens? When they awake out of ſleep, mind them of their duty,
of giving their firſt thoughes to God, and of awaking out of ſin unto righteouſ. Pfal. 139
neſs, and of their awaking the laſt day out of the Grave by the ſound of Eph. s. 14
the Trumpet, 1 Thef.4.-16. Do they ſee the light of the day ſhining into
their eyes? Ask them. It is indeed a pleaſant thing to behold the Sun; O
how excellent then is Gods goodneſs in cauſing the Son of Righteouſneſs to
ariſe upon us with healing in his wings? Are you putting on their cloaths? Mal. 4. 2
O my Child, think on fin, which was the cauſe of your Souls 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 ar.
rayed with the Robes of Chriſts 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 die in fin 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 Eterval Life; their hunger, of hungring after Chriſts Rightcouſneſs.
By a Rivers ſide , how eaſie is it to mind them of the Water of Life, and
of thoſe Rivers of pleaſure at Gods right hand for evermore. Thus may you, Pfal
. 16. 17..
without the leaſt radium, or diſguſt, tcach thoſe little Bees to fuck fpiritual Hof. 12.10,
Honey out of every Flower. By theſe ſimilitudes, as by ſo many golden limilavi
Links, you may draw Truths into their hcads, and memories. Thus it
pleaſed the Lord to teach his people of old, by uſing Similitudes, Ifa. 5;! nim multis tar
Ezek. 16.3 Hofo 1. 2. Thus the Great Biſhop of our Souls taught his bus Deum
Diſciples by Parables, Mat, 13, 38.
compararunt,
3. Teachebem ihe most ſeful; delighiful, affectionate ſtories you can find in Pairi
, Paftoris
,
the Word of God. v.gr. The Creation of Man Mans Fall
. The Deluge.. I-amico
, Loonisi
ſaac Sacrificedo Lot and Sodom. Foſeph: The Golden Calf. David and Go-
liah. Three Children in the Fiery Furnace. Daniel in the Lyonş Den.. fo.
nah in the Whales Belly. The Children devour'a by Bears.
4. Betimes Acousint them with the praltice of Religious Duries.. Read the:
Word, Pray, give. Thanksj,ſing Pralins in their preſence.. 'Tis conceivediby:
tha:
Pcols Synopsi
172
How ft Casertation base managed, SERM. XL
1
where Learned, that the liter ke children learmt to fing Ho farms, to the praiſe of
Chrift, by hearing their Parents fing the 118th Pfal. out of which that
Hoſanna is taken.
Ś. Endeavour to reſtrain them from all evil, and to breed in thens a Carze
ſesence of fin, even from the very Breaft. No playing, no idle and vain chat, ,
Exod. 20.10. on the Lords Day. Ezekiel, from his youth and infancy, had not eaten ang
Ezek. 4. 14. thing forbidden in the Law. Made Conſcience of meals , when the Appe.
tite was moſt unruly One fauli amended by a Child out of Conſcience that
it is a Tin, is worth ancriding 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.so be
there, and kept there, without the diſturbance of the Church 'Exod. 20.9, 10.
The Parent is to take care that the Child Sanctifies the Sabbath days for
foua read all the words that Moſes conimanded before all the Congregati-
Joſh 8.35. 0.1 of Iſrael, with the women, and the little ones. And Deut. 29. 11. Not
only Captains, and Elders, and Officers, with all the men of Iſrail, but
Joel 2.15,16. their little ones a!.fo stood before tbe Lord, to enter into Covenant with him,
Jon, 3.se Mar. 19. 13, 14. There were brought unto Chriſt little Children, that he
omnes fine ul-hould put his hand on them, and pray; but the Diſciples rebuked them.
lo diferimine,
ne infantibus
But our Saviour gives check to their rebukes, and command them to ſuffer
exceptis.
little children, and forbid them not to come unto him: And that on a wcigh-
Drulife. ty reaſon, b:cauſe of ſuch is the kingdom of Heaven: And thoſe little ones
Mark 10.13. cnjoyed the benefit and blening of Chriſts hand, and prayer. Sanctjfie a
Luk. 18.15: Faſt, call a Solemn Aſſembly, gather the children, and thoſe tbat fuck the
Ui Patres,
majores mais breaſt, Joel 2.15, 16.11.17.5.
in illis perfpic 7. After their return from the publick, be ſure to call them to an ac-
cerent guidel; count, according to their capaciiy: Examine , anding bow they profie , how they
Jest mertai, Gunderfund, and remember any thing at all, that they have heard: Repeaç
magis exhorse-
Text fcelera
it, and make it ftill more and more plain to them; and in repeating it,
fua propter
appiy it alſo to their conſciences. This is that which fone Divines underland,
que o fibi
by that wherring or Marpning of the Word on our children ; i. e. tsach them bý
liberis juis im- way of scpetition, going
over ar.d over again, as mien do with knives
when they whet them; that ſo, us knives by ſuch whetting are more keen,
minelatinti-
filtr. Calv.
ard ft to cut; ſo the Truths of God, by often turring, and returning them
Deut. 6.6. on the cars ard tcrgues of children', may pierce wore deeply into their
! hearts and conſciences, for their better underſtanding, and affecting of
E't execues ex, them. This was our Saviours practice, to call lis Diſciples to an.account,
and to know of them what they remembred, and underſtood of what they
commodi.me
heard. Mat. 13. 51.3.fus faith unto them, have ye understood all theſe
things ? An i Mark 4. 34. when they were alone, be expounded all things
to his Diſciples. How careful will the child or forventbe, heedfully to mark
freuerlium, svhat he hears; if he knows :re. Ma'l be examined when he ciies lore?
quod in ere fit
, How much will this courſe help and confirm your children and ſervants, yea
in culcetur.
your ſelves alſo to underftand, believe, and practiſe that which hath been
Art.17.15, 12 taught you. When thoſe Noble Bereans had publickly received the Word
with all readineſs of mind,, i. c. took the beads of Pauls Sermon truly, they
privately
ושננת::
MTUIN
ی
inculcntis
Hinc
נ גה
SERM. XI. to moft univerſal Profit?
173
.
and Spiritualem
privately ſearched the Scriptures daily, to ſee whether things were ſo: and
Begeister, of
finding on their ſearch, that the Truihs deliver'd were confonant to the
better defcent.
Scriptures; 'tis faid, therefore, i. c. for that very reaſon many of them be. Non per civic
lieved; and not your underfandings only, but your memories alſo. This way lem dignita-
with your Family, will make you the Governours of it better able to re-Salem, fed per
tain. This is clearly infer'd from Deut. 4. 9. Take heed to thy ſelf, and
dignationem.
kcep thy Soul diligently, leaſt thou forget the things, G6. But how'ſhall
Trap
this forgetfulneſs be prevented? Why, by teaching them thy Sons, and thy
Sons' Sons. And this refreſhing of your memories, will not a little conduce 2 Pet, 1.13
to the ſtirring up of your affections, and to work in you greater ſenſe, und
deeper feeling of the Truths you have heard.
8. In all your instructions, mof carefully avoid all tedious prolixity. No-
thing more diſguſts a Childs fpirit, 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 focd their bodies
with a Spoon, ſo muſt you do, when you forft begin to feed their souls
with inſtruction. Long Speeches burthen their imall memories too much i
and through mers imprudence, may unhappily occaſion them to loath ſpi-
ritual Manna. As Phyfitians therefore in their Diaretick Precoçts preſcribe
to children, little and ofern, so muſt we. Young Plants may quickly be ca
ven over gluited' with rich Manuring, and retied with too much watering.
Weak tjes, newly-n pen’d from ſleep, at the firf?, can hardly bear the glaze
of a Candle. Line upon line therefore, and Procept upon Precept, here a lit- Iſa. 28. 10,
lle, ard there a little. You muſt drive the little ones towards Heaven, as Gen. 33. 13,
Jacob did his towards Canaan, very gently. Fair and soft goes far.
9. Having thus far reaſon'd your little ones, and their underſtandings Dr. Fixcomb
being ſomewhat grown with their years, now is the fasteſt time to put a Ca- Dom. Dia
techiſm into their b.inds, i.e. a plat form of ſound words, 2 Tim. I. 13. 167.
by way of Queſtion, and Anſirer, in a ſhort compendious Method; whoſe
terms bring clear and difiriz, ſhould be phrafed, as near as may be, out of cile at Cripple,
the Holy Scripture, and ficted to their capaciries, by a very plain and ſolid gate, p.196.
Aile, ard to their memo:ies by brief expreſſions. And here I would humbly
offer this a ivice; make uſe of a double Catechiſm, a lhorter, and a larger.
A ſcrier, to be learned by thoſe that have weak memories, and capaci-
ties. A larger, to be got by heart by thoſe that have imore years, greater Nov. 30. 1618.
parts, ard larger capacities. Thus I find the Synod of Dort preſcribing in sis): 17.
their Act for Catechiſing. In this, we agree with that burning and ſhining
Lib.2. C11.21
Light, Mr. Crook of Winton in Somer fet, and that acite, grave, and pious
Paftor of Surton in Bedfordſhire, Mr. Borries , in his Patür Ev ingelicus ;
and eſpecially we find it done to our hands by the late Aſſembly of Divines
fitting at Weſtminſter , in their leſſer and larger Citechilin : Ảnd that
up.
on this folid reaſon, leaſt, on the one hand whileft weiinpoſe a burthen
on ſuch weak ſhoulders as are not able to ſuſtaia it, t'icy ſhouti defpond,
and link; and on the other hand, when we require of others that which
is much beneath their ſuppofed ability, they fould paſs-it by with megleit
at leaſt, if not throw it off with cora.
But
Morn, Exer-
174
How may. Catechiſm be managed, SERM. XL
But what are the forms of Catechiling, I would propoſe? Hanſwer.
1. For the youngeſt and loweſt Rank, I ſuppoſe che Articles of the Chris
fian Faith, contained in that very Ancient Creed, commonly call'd the A-
poftles Creed; The Decalogme, or ten Commandments; the Lords Prayer, and
the Inſtitution of the ewo Sacraments of the New Teſtament. But here, as
indeed in all Religious inſtruction, remember, that you are not to teach
Parots, but Chriſtians; perſons, though for the preſent ignorant , yet ca.
pable of underſtanding both words, and things. Be not therefore ſatisfied
Bowles Paft. in the Childs bare repeating of the words, as a thick-skulld Papiſt is
Evang. Lib.z, taught to mumble over his Pater Noſter, or Ave Maria, which he no more
Cap.s.
underſtands, than that fottiſh Prieſt did his Mumpſimus, but firſt unlock
the Cabinet that is, open to the Child the true meaning of the words, and
then preſent them with the Jewels, that is, the Trutlos contained in thoſe
words: Remember it, as an undoubted Maxim. It is impoſſible clearly ro
Apprehend Truths, unleſs we rightly underſtand thoſe words in which Truchs
are wrapt up:
2. For others that are of a larger capacity, I ſhall not preſume to dedi.
cate, among thoſe more than ſcores of excellent Catechifmits that are ex.
tant, and may be of fingular uſe, both in Families and Churches, which to
pitch upon, with the Nighting of any of the reſt. I bleſs the Lord for the
common Catechiſm of our Church, and for Doctor Hills improvement
of it, in which I was initiated, when a Child. God hath fignally own'd
Mr. Perkins his Six Principles, and no leſs Mr. Ball's Catechifm, Crook's
Guide, is highly efteemed by the Learned judicious and godly; and I judge
not unworthily, if for nothing elſe than this, its great harmony with the
fum and ſubſtance of Chriſtian Religion, compos'd by that great Mafter in
our Engliſh Ifrael.
Theſe Catechiſms, I ſay to me, with many, many more, ſparkle like ſo
many precious Diamonds in my eyes; but it pleaſed the Lord, in the be-
ginning of my Miniſtry, to direct me to the uſe of thoſe Catechiſms that
were composd by the late Reverend Aſembly of Divines at Weſtminſter.
Catechiſms which I then found greatly approved, not only by the godly
and judicious at home, but alſo by ſeveral of the Reformed Churches an
broad, and ſuch as have this peculiar Excellency beyond moſt that I have
feen, that every Anſwer in them. is an entire Propoſition of it ſelf, without
relation to the Queſtion preceding. Theſe Catechiſms I have made uſe
of, both in my Congregation and Family, now near thirty years; and I de.
ſire to ſpeak it with all humility and thankfulneſs, if ever the Lord ſmiled
on my poor Labours, it hath been whileft I have been bufied in this
great, uſeful, neceſſary work of Catechiſing, and that out of theſe Cate.
chiſmis.
How theſe Excellent Catechiſms may be uſed to the beſt advantage by
Parents, and Governours of Families, I have long ſince given directions,
which may be had at Mr. Parkburst's at the Bible and three Crowns near
2. Ecclefiafti- Mercer's Chappel : And as to my dear and Reverend Brethren of the Mi-
cal Superiniſtry, that would at the Great Day be publickly own'd as Paftors after
Gods
ours.
SER M. XI.
to moſt univerſal profit?
176
young ones bc
Gods own Heart, ſuch as have minded the Flock more than the Fleece, and
in that Flock the Lambs, as well as the Sheep: To there, my Brethren,
though I dare not preſume to give advice, ( what can my Taper de to
their Sun, my drop to their ſtream?) yet they will give me leave to be
their Remembrancer. Dear Brethren, who are to me as my own Soul, our
great and good God hath been pleas'd to honour us ſo far, as to ſet us up
as Stewards in his houſe , to give every one his proper portion in due fea.
fon; and of all others, you know our Maſters will is, that
eſpecially provided for : The duty therefore that we owe to God, the love
we bear o Truth, and to Souls that are not capable of being ſaved with.
out the knowledge of Truth; to the Souls of youoger ones eſpecially,
who if they be not taught the Truth in their greener ycars, will more dif-
ficulely be brought to learn it, when shey are grown elder : Nay, the love
we owe to our own Souls, who muſt give a juſt account for every poor Soul
committed to our charge, we knowing how great a Price the leaſt Lamb
of our Flock hath cot, how rich a Prey Satan hath ever reckon'd on in
the pooreſt Soul, how induſtrious he is in hunting, how inany nimble
Beagles he hath that rejoyce to do their beſt in the worſt ſervice he liſts to
imploy them, how great advantages they have at this time, by the ma-
ny fad and fatal breach:s made in all our hedges : Surely, in the ſerious
conſideration of theſe, and many more particulars, we ſhall, in the
ſtrength of our God, ariſe and be doing, and revive that moft neceffary
exerciſe of Catechiſing in the midſt of us. But how
1. For advice ar large, and ſuch as you will have cauſe to bleſs God
forever for, if you pleaſe jo follow it, I refer you to that faithful and
skilful Work man Mr. Baxter his Chriſtian Directory, fol. pag. 498. 509.
512. 515.543.582. and fourth Part. 44.
2. More particularly.
1. Whatever you do in this work, you will do it foundly and purely: If c-
vera Paſtor will in Doctrine (hew incorruptneſs, gravity, fincerity, let him
do i: in Catechiſing. Tit. 2.7, 8. Sound ſpeech that cannot be condemned,
that he that is of the contrary part may not be aſhamed. Give to Babes the fin. 1 Pet. 2. 2;
cere Milk, not ſophiſticated Wine.
2. Do it plainly: ſo plainly, that he that runs may read, and underſtand;
ſo plainly, that none may excuſe themſelves at the Day of Judgment, and
ſay, Lord, we would have learned thy ſaving truths, but they were too
high, too hard, too difficult for us. Remember, the generality of people
are very dull of hearing, and ſuch as have need of Milk, and not of ſtrong Heb.5.11,12.
Meat: Speak we therefore ſo, as that our diſcourſe may riſe to the Cono
viction of the wiſeſt, but yet at the ſame time ſink and condeſcend to the
capacity of the meaneſt. Tam apt to fear, that even then, when we aim Dr. Wilkins.
loweſt, we yet, at that very time, ſhoot above, not only the hearts, but
heads of our people: Let our main care therefore be to open the under-
ſtandings of our Catechumeni. This is that which the Lord had in his eye,
when he did not only command the Levites to inſtruct the children of Iſrael Lev. 10.11.
in thc mcaning of all his Statutes; but he laid this charge alſo upon every
I i
Parent,
176
How may Catechiſing be managed SERM. XI.
A&. 8. 30.
Parerit, to teach the children the meaning of every Law, and Ordinance
of God, Exod. 12. 26, 27. and 13, 14. Deut. 6. 20. If God required this
under the Law, much more now under the Goſpel, when 'tis promiſed,
Ifa. 11.9.
that the Earıh ſhould be filled with the knowledge of God. The only ſervice
Neh. 8. 2, 3. that is now acceptable unto God, is our reaſonable ſervice, Rom. 12. I.
4. e. fuch ſervice as is done unto hun with reaſon, and underſtanding. The
Word read, profits not, unleſs underſtood : Underſtandeft thou what shou
readeft, faid Philip to the Noble Eunuch; 9.d. To what purpoſe readeſt
thou, if thou be not careful to underſtand what thou readeit? The Word
Preached, either by Paſtor, or Teacher; the Truth deliver'd in a way of
Catechifing, will do us no good, unleſs we hear with underſtanding.
Hearken unto me every one of you, and underſtand, Mark 7.14. faith
the greateſt Preacher . and have ye underſtood all theſe things? Matth. 13.
51. Dear Brethren, as I know you deſire not to row your ſeed on the
high way, ſo as that the Fowls of that Prince of the Air ſhould come and
Mat.13.19: pick it up, fo be careful to make poor Creatures to underſtand what they
are taught. Now for the opening of the Truths laid down in the Affem-
blies Catechiſm, I cannot but coinmend thoſe four Books which I have
found ſo exceeding uſeful for the younger ones among our people, viz.
Dr. Wallis, Mr. fof. Alleyn, Mr. The. Vincent, and Mr. Tho. Dolittle, their
excellent Explanations.
3. You will be ſure to alt very wiſely, very difcreetly. You know, in Ca-
icchiſing, you have to do with different Sexes, Ages, Tempers, Capacities;
ſome are lefs capable, and more baſhful: There muſt not be expos'd to the
ſcorn and contempt of thoſe that have, it may be, more glib tongues, and
brazen foreheads, but worſe hearts. You know when, and how to incou-
rage the willing, to praiſe the forward, to check the preſumptuous , to ad-
moniſh the unruly, patiently to bear with all. You know what it is
in spous to be Soul Nurſes, i Thef. 2.7, 8. how to impart with all dearneſs
thore Fundamental Truths which make for their ſpiritual and eternal good,
and growth : And ſhall I take leave, in your names, to affure younger ones,
that you will have a tender cye to the flowneſs of apprehenſion in ſome of
them, to the ſlipperineſs of memory in others, to the baſhfulneſs of
moſt, to the reputation of them all: That you will opportunely prevent
rheir groffer miſtakes, and candidly palliate their leffer oncs, that you
will give the beft fenſe to the worſt of their Anſwers, and put ſome necef-
fary words into their mouths, the better to facilitate the expreſſion of their
Thoughts; that you will ſo wiſely manage the whole buſineſs, as that it
may make for their reputation, as well as inſtruction, and that they may find
favour, both with God, and men.
4. What you do, do it refolvedly, and that in Gods ſtrength, not in your
Expect oppoſition from within, from without. From within, a
proud heart, apt to mutter: 'tis a low, mean piece of drudgery.. Na,
but rather the meft Doftor-like part of our work, and ſuch as cannot ac-
curately be perform'd, without a clear inſight into the greateft depths of
Religion, and a proportionable gift of ready Expoſition: The loweſt Prin-
.
ciples
SERM. XI.
to mof Univerſal Profit?
177
.
not only able, but ape to teach. 'Tis your joy
Light. To ſuch gracious Souls as yours, there is, there can bello
ciples of Religion are the highest Myſteries. Again, the tender ſhoulder
that ſhrugs, and enters its Plea againſt the burthien, as being too trouble-
fome a weight to be adúed to the Load of our other Lords-day-labours.
Neither will this prevail with you, Brethren ; we are confidant, you are
be ſpent in the winojt ſervice of your God, and his Chuch. You will not 2 Cor. 12.05.
be much concern 'd in the conſuming of your Orl, so you may lond your
greater
buriken , than the ſenſe you have of the heavineſs of your people in hear
ing. But frem without, the general averſeneſs of young ones is pleaded, as
a grand obſtruction. As to that, you are ſu well fzen in ſpiritual Logick,
as to fetch meat out of this Eater, and will eaſily co:clude, that this ao
verſeneſs in young ones from this exerciſe of Catechiing, is not the leaſt
Argument of its linguilar uſefulneſs
. The more unwilling the Patient is to
have his Wound open'd, fearch'd, plaiſter’d, and bound, the more cager
the compaſſionate Chyrurgion is to give relief
. The more unwilling they
are to preſent themſelves to be Catechis'd, the more reaſon have we to
preſs them to it, by the greateſt violence of perſwalion.. Laſtly, let not
want of ſucceſs diſcourage: Your Hcavenly Maſter, you know, hath afſu-
red you,
that your labour is not , ſhall not be in vain in the Lord. God i Cor.15.Iaft.
takes the meaſures of his ſervants, not from their ſucceſs, which is his
ſole work, but from their fedulous and faithful endeavours, which is their
duty. Go you on to plant, and water, let the great Lord of the Vineyard
alone, to give the encreaſe. And know, you are a ſweet favour unto God: 2 Cor.3.12.
and though Ifrael be not garber'd, but you ſeem to have ſpent your ítrength 1 Cor.3.6,7.
in vain, yet ſurely your judgment is with the Lord, and your work and wa- 2 Cor.2,15.
ges with your God, lfa.49.4.
I have now done with the particular directions; there remain yet ſome
more general ones, which being obſerved, may, with Gods Bleſſing, much
promote the faccefs of this whole work. And so
1. To ſpiritual inſtruction, add holy admonition, exhortation, good ad-
vice, and counſel. Do not only let them know by inſtruction what their
duty is, but preſs, urge, inforce this duty upon them, by admonition, and
good courſel
. O my Child, you ſee your duty, you know what ye ought
to do, o do, according to what you know. What a ſtrong, powerful, pre-
vailing influence hath good counſel, when duly applied. Only ſee,
1. That you back your counſel with the cleareſt Scripture, and moſt con.
vincing Arguments you can poſſibly: Good advice without there, is but a
Buhet without Powder, an Arrow without a Feather. Argue with them
about the Excellency of God, Chriſt, the Spirit, Grace, the vanity of the
Creature, the folly and finfulneſs of ſin. See how Job handles the matter
with his Wife about murmuring, and impatience against God. Job 2. 10.
What, foall we receive good at the hand of God, and not evil? Hear what
Bathſheba faith to Solomon, Pro.31.2; 3; 4. What, my Son, and what the
Son of my Womb, &c. It is not for Kings, O Lemuel, it is not for Kings, &c.
Shew them the beauty of Chriſt, draw aſide the Curtain , let them behold
li 2
the
178
How may Caterhling be managed, SERM. XI.
:
the Image of that bleſſed Saviour pourtrayed in Scripture. Do to them,
as the Spouſe did to the Daughters of Jeruſalem; run over all the Excellen-
cies of Chriſt to them, and then conclude, He is altogether lorwly; This is
Cans.16.
my Beloved, and this is my Friend, 0 Daughters of Jeruſalem.
2. Labour as much as poſſible to inſinuate your ſelves into their affecti.
ons. Having clear'd your way into their heads, labour to wind, and ſcrue
your ſelves into their hearts. Let them know, that you have no deſign up
on them, but to make them happy; no private end, only their everlaſting
good. This done, thou haſt done all thy work: when all jealoufies of any
liniſter ends are blown away, then exhortacions and counſels go down
glibly. When perſons are fully ſatisfied, that in all our Addreſſes to
them, we ſtudy only their benefit, and profit, this opens an effettual door
to all the ineans that we ſhall uſe. Thus Paul accoſts the Romans, I long
to ſee yon, that I may impart unto you fome ſpiritual gift , Rom. 1, 10, 11.
Thus he ſmooths his way to the Philippians , Pbil. 1.8. God is my Record,
how greatly I long after you all in the bowels of Jeſus Chriſt. Labour then
to get their love, their good eſteem, and the work will thrive beyond ex-
pectation. Love is like the ailing of the Key, which makes it to open che
lock more eaſily, love greaſerh the nail, and makes it enter with more fer-
cility.
2. To holy, hearty, ſerious, affectionate, frequent admonition, add an
exemplary Converſation, Inferiours are apt to be led rather by example,
than rnle'; and are more prone to imitate Practiſes, than to learn principles.
They are more mindful of what we do, than of what we ſay, and they
will be very prone to ſuſpect., that we are not in good carnett when they
fee, that we command them one thing, and do another our ſelves. When
we teach them well, and do amniſs our felves, we do but pull down with
one hand, what we build with the other : Like a man that at the fame
time ſings a lovely Sork, and drowns the melody of it by playing an ugly
Tune. When the Father is immodeſt, the Child, that fee's it, foon grows
impudent: and therefore the Antients thought themſelves concernd to be
very reſervd, and cautelous before their children. lfaximu deberur :pile-
ris reverentia. Walk as David, therefore, in thy bone, mich a perfect heart.
Pfal. 101.7. Let thy children, and ſervants, bchold nothing in thy deportment, which,
ditu, viſueque if follow'd, may prove finiful.
eta limina tano 3. To an exemplary converſation, add faithful, feruent, bumble, con
gas intraque stant fupplication. Paul without ceaſing makes mention of his hearts defire,
and prayer to God for Iſrael was, that they might be faved. Miniſters,
Phil. 1. 4.
Col. t. 3.
like ſpiritual Prieſts, ſhould not fail to offer their daily Sacrifices for their
Ram 10.1, people., confeſs their iniquities, bewaile their miſery, and cry mightily to
God for his mercy,
All our inftructions, withoit prayer , will do no good: Go to God
to ſanctifie al!. By prayer, carry thy children, fervants, to the bleſſed
Jeſus in the Arms of Faith, and befeech him to bleſs them, by laying on
his hands on them, as Ifaac did , Gen. 27.1. and 48.9. 14. with Matth.
18. 13. and Mark 10. 16. How pathetically did Abraham plead with God
for
ifura eft.
.
SERM. XI.
179
yo mojte
nierfal Profil?" N
very hour.
St narrowly
you
for Iſhmael; Oh rhdi Hhmael might live before thee, Gen. 17. 18. Bathſhe. The accufto-
bacalls for Solomox, the Son of her Vows, Prov. 31. 2. Auſtin, the Child med Ceremo-
of Monica's prayers, and tears. O pray ther, pray earneſtly, ó that this named in
my Son, Daughter, Servant, might not die for ever. Thou, Lord, art the zein, Mat. 19.
Prince, and Lord of Life; o ſpeak powerfully to their poor Souls,
that Impofitio 10.a -
theſe pieces of my bowels, that are now dead in treſpaſſes
, and fins, may naum Symbo,
hear thy voice, aná live. Cry out to God with that poor man in the Go-lum fuit apud
ſpel, Errd bave mercy on my Son, Matth. 17.15. If a Mother do, as the Judæos fami-
Woman of Canaan did, Have mercy on me, O Lord, my Daughter is Jaleninis erat
grievouſly Hexed with a Devil. If he ſeem not to hear, and to be ſilent, go precatio, vel
nearer to him by Faith, and cry, Lord help me, Lord help me: If his An- benedi&tio.
fwer fcem to be a repuite, do not thou' defiit, but rather gather Argu. Mat. 15. 22.
nients from his denial, as ſhe did; and conclude, that if he once open his
mouth, he will not ſhut his hand; and if importunity may prevail with an
usrighteous man, then much more it will obtain with a gracious God,
Never leave him therefore, till by laying hold on his own ſtrength, thou
halt overcome him. At laſt thou inayſthear that rayiſhing voice, Owoman,
be it unto thee even as thou wilt, and ſee' iby Daughter made whole from that
4. Laſtly, To fervent supplication, add wary inſpection. Keep a ſtrict Dr. Facomb
hand, and a watchful eye continually gver thoſe that are committed to Dom, Dao 83.
your charge; your utmoſt:care, and yigilancy'in this will be found little
enough. How
foon will thüſe Gardens, that now look like a Paradiſe, be
overgrown with weeds, ifithe Keepers thereof do not look to thein daily.
watcht. Be thou diligent therefore to know the ſtate of thy Fleck; and look
,
you will by this the better know, how to apply your ſelves to them in ad-
vice, reproof, correction. Obſerve the firſt ſprouts and buds of what is
either good or evil in them: encourage, commend, reward them in the one;
curb, reftiain, are prevent the further grow th of the other. Do they bea
gin to take Gods Name in vain ? Do they nibble at a lye ? Doch Pride
in apparel peep forth Be ſure to kill this Serpent in the very Egg, to cruſh
this Cockatrice in the Shell.
2. Thus of Superiours. A word to Inferiours , and I have done, Dear
Lambs, the Scarcher of Hearts knows, how greatly I long after you
all, in the Bowels of Jeſus Chriſt. Shall I prevail with you to remember
this, when I am laid with my Fathers; viz. That 'tis no leſs your duty
to make Religion your buſineſs, in the relation of Children, and Servants,
than ’ris ours, in the relation of Parents, and Maſters. Oh what a credit,
what a glory is it, to drink in the Dews of Godlineſs in the morning of
your lives What a lovely ſight, to behold thoſe Trees bloſſoming with the
fruits of the Spirit, in the Spring of their Age: Better is a poor, and a wiſe
Child, than an old, and a fooliſh King , Eccl. 4. 13. What a Garland of
Honour doth the Holy Ghoſt put on the head of an holy Child? How pro-
fitable is early Piety? Some Fruits, ripe early in the year, are worth treble
che
2
of
:
M
180
How muft Catechifing be managed, SERM. XI.
that fo none
lume.
the price of latter Fruits. Godlineſs, at any time, brings in much gain;
but he that comes first to the Market , is like to make the beſt price of
1 Tim. 6.6., his Ware. On the other ſide, how dangerous are delays: Remember,
We read of Children, late Repentance, like untimely fruits, ſeldome comes to any
one that truly thing. Your lives are very uncertain. As young as you are, you may be
repented at
his lait galp,
old Gough for a Grave: Oh then ſeek your God, and ſeek him, when,
and whiles he may be found, ifa.55.5. If thou refuſe him now, he may re-
might deſpair; fuſe thee hereafter. I have heard of one that deferring Repentance to his
but 'tis of but old age, and then going about it, heard a voice, des illi furfurem, cui dediſti
one, that none
farinam; give him the Bran, to whom thou haſt given the Flower. Every
might pre-
day renders you more, and more indiſpoſed. The longer fin, and Satan pir
fels the forts of your hearts, the more they will fortifie, and ſtrengthen
them againſt God, and Holineſs, fer. 13.23. your God deſervs your youth.
The beſt God deſerves the beſt of days. Briefly, Your God will call you to
an Account for your youth, Ecclef. 11.9. Here is a cooler for the high-flown
Youngſters courage. The words after an Ironical conceſſion thunder out
a moft dreadful commination. Well then,be perſwaded truly to Reverence,
and honor your parents, Maſters, Miniſters. Even Lambs will kneell to their
Dams. Reverence them inwardly in your hearts, with an awful fear : out-
wardly in your lives, in language and in carriage, Gen.4. 12. 1 King. 2. 19.
Mal. 1.6.
Obey your Superiours, Eph.6.1. In a word, Read Prov. 2.1. to 6th. 1. My
Levit. 19.3. Son, if thou wilt receive my words, and hide my Commandments with thee.
2. So that thou incline thine car unto Wiſdon, and apply thine heart unto under-
ſtanding. 3. Yea, if thon crgest after Knowledge, and lifteſt up thy voice for un-
derſtanding. 4. If thou ſeekejt her as Silver, and ſearcheft after her as for hid
Treaſures. : s. Tben ſhalt thou underſtand the fear of the Lord, and find the
knowledge of God.
Up therefore, and be doing, and the Bleſſing of him, that dwele in the
Bush, ſhall be with you.
Eph. 6. 2.
woni
SERMON
Serm. 12.
241
How may it appear to be every Chriſtians
indiſpenſable duty to partake of the Lords
Supper
H.
Serm. XII.
1 Cor. 11. 24. This do in remembrance of me.
T
Heſe words are a command of the Lord Jeſus,received(through reve-
lation)by the Apoſtle Paul,& by him as Chriíts Herauld proclaimed
to the Church, that not only this particular Church of Corinth, but
that the whole Catholick Church of Chriſt in their ſucceſſive genera-
tions until his ſecond coming) might take notice thereof, and yeild 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 o-
ther two implyed.
1. A duty; this do.
2. The end for which : inremembrance of me.
3. The Obligation to the duty, Chriſts command, this is implyed.
4. The perſons under the obligation : the whole Church Catholick mili-
tant, ſo far as they are ſcripturally capacitated thereto; this likewiſe is im-
plyed.
But of theſe in their order.
1. The duty; this doe. what is this to be done ? the Apoſtle tells you in
the beginning 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, fo caſie, of whoſe obfcurity or dif-
ficulty certainly we have no cauſe to complain.
For what can be leffe obfcure 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 fins in his own blood? and F¢1.1. 5.
ſurely then a neglect here in muſt needs prove a fin that will admit of no ex-
cuſe.
Put if any of you be offended at the outward meaneſs of the Ordinance
I i
and
242
Serm. 12,
How may it appear to be every Chriſtians
Mat.13.55.
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? 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 wayes, abate of
the glory of that myſtery of our redemption that is ſhadowed out by them. I
knowo ur carnal reaſonings are apt to ſuggeſt that ſince Chriſt intended to
leave behind him a monument of the greatneffe of his perſon, and of his gra-
cious undertaking in redeeming a Church to himſelf by his blood, that it would
have been more futable 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 fo-
lemn aſſemblies, as the Roman Senate uſed to do for the honour of their ex-
cellent 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 memo:
rial of himſelf which is already appointed by him is more futable to the end in-
tended than what our vain minds have or can propoſe. For to what end
ſhould he have cauſed ſuch golden ſtatues to have been erected to his memo-
ry, when he was ſo acquainted with the nature of man, and with his propenfi-
ties to Idolatry, and therefore could not but foreſee that at leaſt they would
probably make no better uſe of them than the Ifraelites. did of the Brazen Ser-
pent, to whom they moſt unworthily paid that honour that was only due to
God himſelf. And that this is no vain conjecture Ionely deſire you to call to
mind, that though the wiſdome 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 thercof, 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 pleafed our Sa-
viour 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
peice of broken bread and a cup of wine, what poor. man could have made a
imeaner 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 bellyes, but the re-
freſhing of your ſouls : it was nºt inſtituted for that end as the feaſt of firſt
fruits among the Jews for the remembrance of Gods bleſſing of the earth and
giving them full harveſts, but for the remembrance of things of a higher na-
ture, of things inviſible
fpiritual and eternal,as
the faving you from fin, the law,
from the grave and Hell, which were all procured by the breaking of Chriſts
body, and the pouring out of his blood for you; now your magnificent feaſts
were
Serm. 12. indiſpenſable Duty to partake of the Lords Supper.
243
were not ſo fitted for fuch a commemoration, for they rather would have
tended to have clog'd your ſpirits, made them dull and ſtupid, and far leſs apt
to have contemplated ſuch divine and Heavenly things as thoſe now named
are : And therefore that this Supper is ſo mean as it is, it is far better than if
it were ſo great and royal as you conceive.
There are others are well enough fatisfied with the wiſdome of their Lord,
and in the nature of the things appointed for the remembrance of himwhich
yet may be, and ought to be inquiſitive as to the rcaſon of them.
which I ſhall reduce to theſe 4 Queſtions,
1. Why did the Lord appoint bread rather than any other kind of food ?
2. Why muſt it be broken bread?
3. Why muſt it be taken and eaten?
4. Why wine as well as bread, and why wine rather than any other
drink?
1. To the firſt I ſay, he appointed bread as moſt apt to ſignifie the thing there-
by to be preſented to our Faith, and that is himſelf as he is bread of lite to our
Souls, for ſo he calleth himſelf, John 6. 33. The bread of God is he which
cometh down from Heaven, and giveth life unto the world. And 35. Jeſus
ſaid, I am the bread of life, he that cometh to me shall never hunger. This is
evident that mans natural life doth not more depend on the vertue of the bread
that periſheth, than the Souls life of Grace and Glory depends on that vertue
that proceedeth from a ſuffering Jeſus; I live (faith the Apoſtle Paul) yer
not ], but Chriſt liveth in me; all that life of Faith, all the indwellings of
Grace in our hearts, comes from, and is maintained by the vertues and influ-
ences of Jeſus Chriſt this bread of life ; and ſo likewiſe doth our eternal life
depend on him as he likewiſe tells us, ver. 27. Labour for the meat that en-
dureth to eternal life which the Son of man ſhall give you this meat is the Lord
himſelf who by his ſufferings made our peace; and purchaſed the life of
grace
and glory for us.
And indeed no other meat as bread could To aptly ſet forth this Miſtery, be-
cauſe no food is ſo ſuitable to mans nature, none for a conſtancy ſo pleaſant,
none ſo ſtrengthening; a man can better ſubſiſt with bread without other
meats than with any other meats without bread: thereby the Myſtery of con-
veighing Soul-life to the finner is excellently ſet forth; for as there is other
meat for the body beſides bread, fo there is another way of giving life to the
Soul beſides that of a Saviour, and that is an exact obedience to the Law of
God; but alas! the finner through the weakneſs of the fleſh can never di-
geſt that ſtrong meat, and ſo cannot live by it : But for a poor,weak, infirm
linner to be maintained in a life of grace, and acceptance with an offended God
in and by a Saviour is a way of living ſo ſuitable to a finner that men and Angels
could never have thought of one fo ſuitable and therefore nothing as bread was
fo fit to ſet forth this myſtery.
2. But why muſt it be broken bread ? Chriſt himſelf acquaints us with the
myſticall reaſon thereof in the verſe of the Text, it is to ſet forth the breaking
of the body of Chriſt ; by breaking his body muſt be taken to comprehend all
the ſufferings of his Humane nature as united with the Divine, as all his ſoul-
ſufferings Cof which there are 3 Phraſes uſed by the Evangeliſts very empha-
I i 2
tically
1
244
How may it appear to be every Chriſtians
Serm. 12.
Wajah 53.
Pet. 1. 19.
tically as autoriatan ini sepeBeidaiyai Juuantiv, which all ſignifie thoſe dolors of mind
he underwent through the dereliction of God) And likewiſe all the other ſuf-
ferings of his body, which are by Iſaiah ſet forth with great variety of Phrafe
-fpeaking of Chrilt, he faith, He was deſpiſed and rejected of men, a man of
ſorrows and acquainted with grief, and ver.4. He haib born our griefs, and
carried our forrowes, and ver. 5. He was wounded for our tranſgreſſions, the
chaſtiftment of our peace was upon him, and by his ſtripes we are healed, and
ver. 7. he was oppreſſed and he was afflicted. Now all theſe ſufferings were
conſummated in his Crucifixion, 1 Pet. 2. 24. Who his own ſelf bare our ſins
in his own body on the tree. Theſe are thoſe ſufferings that made that one fa-
crifice of himſelf by which he put away ſin, and hath perfelted for ever them
that are ſanctified. Heb. 9. 26. Heb. 10. 14. Upon this account it is that
the bread of this Supper muſt be broken before it be taken and eaten, the bro-
ken bread that is the lign, and Chriſt's ſufferings that is the myſtery fignified
by it as I have ſhewed.
3. Why muſt this broken bread be taken and eaten? This is not without
its Myſtery, for thereby is meant that theſe Breakings, Bruiſings, Wound-
ings of Chriſt's Soul and Body, was nut for any fin of his own, for he was a
lamb without ſpot; but it was for our fins and for our benefit; Our Dear Je-
ſus fowes in tears, aud we reap the harveſt of his tears in joy; he, by the me-
ritorious extraction of his bloudy ſweat and agony in the Garden, by his tre-
mendous dolors of Soul and Body on the Croſs, prepares-a Gordial, and per-
fects it by his Death ; which prepared cordial we by Faith drink up, and
from a ſtate of fin and death revive : he offered himſelf as good wheat to be
ground by the law and juſtice of God, that thereby he might be made bread :
of life for us by Faith to feed on, that we may live for ever.
So that Chritts
breaking and giving the bread ( in this Sacrament) to his Church doth my-
ftically declare that the ſole intentions of all his ſufferings was for us, and
therefore he faith, this is the bread that was broken for you : and likewiſe tak
ing and eating it doth further ſignifie, that we do profeſs to believe in him for
life, and do rely wholly on him for acceptance with God, and for the falvati
on of our fouls.
But why did he add wine alſo te this ſupper, and commanded us to drink
thereof in remembrance of him?
I Anſwer this addition was fora very good reaſon, for thereby a fürther my-
ſtery of our Salvation by his bloody death is explained.
1. As firſt if you conſider that mans natural life is not maintained by eating
onely except he drink alſo, for we may dye as well by thirſt as by hunger
Chriſt therefore by giving us his blood to drink which is ſignified by the Cup
as well as his body to eat, doth thereby declare that his ſuffering of Death for
us is every way compleat and ſufficient for the ſpiritual and eternal life of our
fouls. So that as he that hath bread and drink wants nothing for the ſuſtain-
ing his natural life, lo he that hath by Faith an intereſt in a broken bleeding
Chrilt wants nothing to the upholding the Soul in a ſtate of acceptance will
God, or in a condition of ſpiritual life that is the fore-runner and earneſt ofa
life of glory.
2. But again, if you conſider the nature of the drink which he hath appoint-
cd
4.
Serm. 12. indiſpenſable Duty to partake of the Lords Supper? 245
2:47
.
:
ed it is wine and not water : by it may be ſignified thus much; that as there is
no ſort of drink ſo gratefull to the palate; fo reviving and ſtrengthning to the
fpirits, ſo that ſpiritual life that the Soul is raiſed to by the Death of Chriſt, is
a life of the greateſt pleaſure and joy that is conceivable; for as no liquor like
wine doth chear a fad drooping ſpirit, ſo nothing doth ſo glad and chear
the Soulas Faith in a Crucified Chriſt, according to that of the Apoſtle Peter
in whom, though we have not ſeen, yet believing, we rejoyce with joy une. 1 Pet. 1. 8.
peakable and full of glory.
Thus much for the duty, this do.
2. The end of the duty; and that is, in remembrance of me. Here are two
things to be inquired into.
1. What reaſon was there for the inſtituting an Ordinance for his remem-
brance ?
II. Why of all the acts and expreſſions of his love to ſinners above all he
would be remembred in his ſufferings for us, which is the ſpecial ſignification
ofthis Supper.
(1) To the firſt I ſay, you muſt call to mind, that the time of inſtituting this
fupper was the night before that day he dyed. Now the conſequent of his
Death was to be this, that he ſhould be taken from Earth to Heaven there
to be perſonally preſent till the day of judgment : Now that his Church on
Earth might not forget him in this long abſence,he therefore appointed this
fupper for a frequent quickning them to the remembrance of him till he came
gain.
(2) To the other Queſtion I Anſwer : That the reaſons why Jeſus would
have this act of his love to be eſpecially remembred above all other, may be
theſe.
1. Becauſe his dying for his Church was the greateſt act of love he ever
ſhewed his Church. Greater love (faith Chriſt) bath no man than this, that John 15.13.
a man lay down his life for his friends. Again faith the Apoſtle, Hereby per. John 3. i sin
ceive we the love of God becauſe he laid down his life for us. If a man ſhould
part with his liberty, and ſuffer bonds, or lay down his eſtate and become
poor, or leave his Country, and become an Exile for his friend, theſe were
all expreſſions of great love: but none of them are comparable to laying down
life and ſhedding ones bloud for a friend. This laſt is that wherein Chriſt hath
eminently demonſtrated his love to his Church this he glorieth in, and this, is
that which he would never have his Church forget, but frequently remember
in this ſupper.
2. Becauſe that though he gave and ſtill doth give very great teſtimonies of
his love to us, as in his Reſurrection, Aſcenſion, Interceſſion, preparing
Glory, and laſtly in his coming again to raiſe us, juſtifie us, and to take us
to himſelf to behold and enjoy that Glory that he had with the Father before
the world was; yet this ordinance is rather for the remembrance of his bloudy
Death for us than for the remembrance of any of the other bleſſings, and why?
Becauſe that all theſe other depend on this : Chriſt could never have riſen to
our juſtification had he not dyed for the ſatisfaction of the Law and his Fathers
Juſtice. Nor would he have been admitted as an Interceffor, nor have been
allowed one manſion in Glory for any of us, nor would his Father have ſuffer-
1
ed
246
How may it appear to be every Chriſtians
Serm. 12.
::
>
Pfal.2,3 4, 5.
ed him to have returned again to take any one of us to himſelf, if he had not
by his death made our peace, opened the new way into the Holy of Holyes,
and purchaſed a glorious reſurrection, and an aſcenſion to the Heavenly and e.
ternal Glory for us : So that ſince all his other acts of love to his Church de-
pend on this of his dying, no wonder if he appointed this Supper for the re-
membrance of his death rather than any thing elſe he either did or promiſed to
do for us.
The Concluſion is, that ſince that the end of this Ordinance is ſo glorious,
and that is the remembrance of the greateſt love that ever God the Father
or Son ſhewed to us, it cannot but caſt a Luſtre and Glory upon the duty
of coming to this Supper, and engage us to a chearful participation there-
of.
3. The Obligation to this duty : and that is Chriſt's Command, this is im-
plyed in the Text but expreſt in the foregoing verſe : what faith the Apoſtle
Paul, I have received of the Lord that which alſo I declare unto you. The A-
poſtle doth but declare, the Command is Chriſt's, he is the Author of it. It
is Chriſt not Paul that ſaid, This do in remembrance of me. Chriſt's Com
mands are the bonds by which we are tyed up to Obedience, if we break his
bonds we are tranſgreſſors. Remember who they were that conſpired to-
gether ſaying, Let us break his bonds aſunder, and cast away his cords
from us; They were ſuch that the Lord bath in deriſion, to whom he will
one day ſpeak in his wrath, and vex them in his fore diſpleaſure.
The commands of ſuperiors ſet out all duty to inferiors, and puniſheth for
neglect; and the higher or the greater the fuperior is, the more authority
hath the command, and the greater puniſhment will be inflicted on the diſo-
bedient. If diſobedience to the word ſpoken by Angels received a juſt recom-
penſe of remard, of how much forer puniſhment shall they be thought worthy
that diſobey the command of Jeſus Chriſt. If a child's diſobedience deſerves
the rod, or a Servants the cudgel, or a Subjects the axe or halter, what doth
diſobedience to the Lord Jeſus deferve that is greater than Father, or Maſter,
or any earthly Sovereign whatever : Take heed then (my brethren) of be-
ing found guilty of neglect of this duty that is bound upon you by the com-
mand of ſo great an authority, as this of the Lord Jeſus that hath ſaid, This do
in remembrance of me.
4. In the next place is to be conſidered the perſons obliged : and thoſe are
the Church of Chriſt, fo far as by fcriptural Qualifications they are capacitat-
ed to a participation thereof, who are,
1. Thoſe that can diſcern the Lords body in this fupper, the want of this
the Apoſtle gives as the reaſon of unworthy receiving it, 1 Cor. 10.29. and
tells us, they,eat damnatian to themſelves. Now there are two wayes where-
in the Lords body may be ſaid to be diſcerned in this fupper.
1. When the ûnderſtanding is ſpiritually enlightned to perceive the true
nature and ends of this ſupper, and thereby is enabled to ſee a greater diffe-
rence between this and our ordinary meals; for he that ſhall for want of know-
ledge therein come to this Table, with no better preparations, nor to no other
intents than when he goes to his own table, he doth certainly pervert the
ends of the inſtitution, and prophanes the Ordinance, and therefore cannot
chuſe
Heb.2, 2
40,29
¿
Serm. 12. indiſpenſable Duty to partake of the Lords Supper.
247
chufe but incur the great difpleaſure of God for fo doing.
2. But there is another way of diſcerning the Lords body in this fupper,and
that is by a fpiritual taft and reliſh, for the palate hath not a greater ability of
diſcerning the different reliſh in the variety of meats man feeds on; than the
foul of man, (that hath its fpiritual ſenſes exerciſed, )hath in taſting the things
of God and of judging the different ſweets thereof. This is that fpiritual fa-
culty that Jeſus Chriſt ſpeaks of when he tells Peter that he ſavoured of the Math. 16.330
things of man, but not of the things that be of God. Now this you muſt well
obſerve, you that do partake of this Supper, whether you do reliſh the love
of the Lord Jeſus in his dying for finners and for you in particular.is this great
love of Chriſt ſweet to your ſouls, ſweeter than honey or the honey coinb?
can you admire the heights and depths of this love, and wonder that the Son
of God ſhould take a body to be bruiſed, wounded, ſlain for the vileſt of ſin-
ners among which you reckon your felf as one? do you find this love of his to
you draw your hearts to a love of him, and a delight in him, and a readineſs
to part with all for him?This is indeed to diſcern the Lords body in this fupper:
and by this you are enabled to fee a vaſt difference betwixt this fapper and all
the feaſts of fat things that ever you were at in all your lives. If it be fo with
you, Then are you qualified for this ſupper and are by Chriſts command ob-
liged to partake thereof.
2. Thoſe that have fellowſhip with God in Chriſt they are thoſe Chriſt hath
obliged by his command to partake of this ſupper.
This is another qualification the Apoſtle gives us in 1 Cor. 10. 18,20,21.
where diſcourſing of the nature of Divine and likewiſe of Diabolical facrifices,
and of the reaſon of the Prieſts and peoples eating ſome part thereof, he alſo
ſhews the reaſon of our partaking of the Lords Table, which ( though it is
not properly a facrifice that is there offered, yet it) holds ſome reſemblance
unto the facrifices of the Law and to the Peoples eating thereof, inaſmuch as it
is a Commemoration of that one ſacrifice Chriſt offered up to the Father for
our ſins, of the benefits of which one ſacrifice, thoſe that communicate at the
Lords Table do as effectually partake, as if Chriſt was offered up as often as
you there do eat and drink,
Now faith the Apoſtle of the Legal facrifices, ver. 18. they which eat there
of are partakers of the Altar; that is, are partakers of the bleſſings of that
God to whom that altar is erected, and to whom thoſe facrifices are offered.
And not onely ſo, but there is yet a further meaning, which is, That thoſe
that eat of the Altar do thereby declare that they take the God of that Aitar to
be their God, from whom they expect all that good they are capable of in
this life, and that which is to come, and likewiſe they thereby declare that
him, and him onely, will they Worſhip and ſerve. Now this engagement
of themſelves to God ſignified by eating of the ſacrifice, is that fellowſhip fpo-
ken of ver. 20. where the Apoſtle further tells you, that there is the very fame
intendment in thoſe facrifices that are offered to Devils, and the peoples eat-
ing of thoſe feaſts that attended thoſe facrifices; they thereby did ſignifie that
they took thoſe Devils to be their Gods, and reſolved for the future to wor-
ſhip and ſerve them as Gods, which is the proper meaning of that 20 v. But
I ſay, that the things which the Gentiles ſacrifice, they ſacrifice to devils and
NO
€
248
Serm. 12.
How may it appear to be every Chriſtians
not to God, and I would obat ye ſhould have fellowſhip with devils, i. e. I would
that you would not aſſociate with devils,or enter into a confederacy with thein
to ſerve and worſhip them, as the Idol feaſts do ſignifie. Now if the Idol feaſts
ſignified the confederacy betwixt the Devils and their worſhippers, ſo alſo did.
the feaſt that attended the Jewiſh facrifice ſignifie a fellowſhip betwixt the true
God and his worſhippers, whereby the true God was acknowledged as their
God, and that they would worſhip and ſerve him oncly. Thus the Apoſtle
having illuſtrated the meaning of eating of the Jewiſh and alſo of the Gentile
ſacrifice, he proceeds to accommodate thoſe notions to that of the Lords Ta-
ble, ver. 21. re cannot drink the cup of the Lord, and the cup of Devils : ye
cannot be partakers of the Lords table, and of the table of devils. The meaning
is this:
: you cannot ſerve two ſuch contrary Maſters as the God and Father of
our Lord Jeſus, and devils alſo: for if you eat of Idols feaſts, you thereby
declare you own devils as Gods, and then coming to the Lords Table, you
thereby declare you onely acknowledge the true God to be your God in and
thorough Jeſus Chriſt your facrifice and Mediator, which practices are very
abfurd and contradictory. The Concluſion is this, that thoſe that partake
of the Lords Table are ſuch that from the heart do take the God of that Chriſt,
whoſe death is remembred in that Supper, to be their God, and that do be
lieve that God is really reconciled to them by that facrifice, and they declare
likewife hereby they will worſhip and ſerve this God, in this Chriſt and him
onely: now if any of you are thus engaged to God in Spirit, you have fel-
owſhip with him, and you are thoſe that have right to partake of this Sup-
per.
Having thus opened the words of the Text, I ſhall now give you that chief
point I would have you obſerve, which is this.
Doct. That it is the indiſpenſable duty of all ſuch members of Jeſus Chriſt,
(that can diſcern the Lords body in this Lords Supper, and have fellowſhip
with the Father by this crucified Jeſus) to come this Supper, and to partake
thereof.
There is not any thing in the Doctrine I ſhall inſiſt on, except this one,
which is to prove it is your duty to partake of it, and that it is therefore indif-
penſable becauſe the neglect of it is a very great ſin.
Which I prove by this one argument : Jeſus Chriſt who inſtituted it, he hath
commanded you to remember him in it; and therefore if you do it not you
break his command, and what is that but to ſin againſt him? for what elſeis
ſin but either to do what your God and Saviour forbids, or not to do what he
commands ? this is ſo plain that it were but to waſt time to uſe more words
for the clearing thereof. What I have therefore more to ſay is to fhew you
thoſe many things that accompany this fin that tend to aggravate it, that when
you underitand not only that the neglect of this duty is a ſin, but a very great
one; you inay be deterred from continuing any longer in it.
1. I beſeech you conſider whoſe command it is you break, it is the com-
mand of the Lord Jeſus; to remember him in this Supper is a debt you owe
to him your Saviour, Lord, and head; it is a command that bears the ſuper-
fcription of the.inoſt ſupreme Authority in Heaven or Earth, and if by the
funtcnce of Chriſt it was but juſt to pay the tribute money to Cæfar becauſe
it
Serm. 12. indiſpenſable Duty to partake of the Lords Supper ?
249
A
it bore his ſuperſcription, it is much more juſt for you to pay the tribute of
obedience to this command, that bears the ſuperſcription of an Authority
greater than all the Cæfars that ever were. What's the name of Cafar in
compare to the name and title of the Son of God ? which is a title that ſpeaks
him greater then all Angels or Arch-Angels in Heaven, for to which of his Heb. 1. s.
Angels ſaid he at any time, thou art my Son, this day have I begotten thee :
this is he whom the Prophet Iſaiah calleth, Wonderful, Counſellor, the migh- 112.9.6.
ty God, the Prince of peace, on whoſe ſhoulders it hath pleaſed the Everlait-
ing Father to lay the government, this is he whoſe Kingdom is an Everlaſting Dan.4.3.
Kingdom, and of whoſe dominion there will be no end, of whom David ſpeak-
eth,ihy Throne, God, is for ever evera ſcepter of righteouſneſs is the Scep- Plal 45.6.
ter of thy Kingdome, all power (my brethren) God hath given into his
hands,and hath given him to bear this royal title, King of Kings, and Lord of Rev.19.16.
Lords, and it is heonely that is head of his Church, it is this great Lord that
hath faid, this do in remembrance of me; how then dare you diſobey himn; be-
lieve it, if he hath ſo great authority to command, he hath as great a power
to puniſh, if he find you preſumptuouſly diſobedient : he that could ſtrike
fome ſick and others dead for profaning this Supper,he can do as much to you
for not obſerving it; and that he doth not, is not becauſe he wants power,but
becauſe he is gracious, long ſuffering, not willing you ſhould periſh for your
neglect, but that you may be drawn to repentance, alid fo to obedience; but
if you be obftinate after you are told thoroughly of your fault, take heed, it
will be a horrible thing for you to fall into the hands of conſuming fire.
2. Conſider your neglect of this ordinance is a ſin againſt the command,
not onely of the greateit, but of the belt Prince in Heaven and Earth, he is
not only Maximus but Optimus alſo, this is a further aggravation of your
ſin. Who ever thought but that Abfaloms taking up arms againſt Divid
was treaſon ? but he that ſhall conſider that the rebellion was againſt David
the man after Gods own heart: againſt David, the holyeſt of men, and the
juſteſt of Princes, and beſides all this, againſt David his Father: cannot but
judge it an act of the higheſt treafon imaginable. My brethren, in your dif-
obeying this command, you ſin againſt Jeſus the juſt, arid Jeſus the gracious,
againſt him that is by place, your head; in love, your Father; in openneſs of
heart, your Friend; againſt him that emptyed himſelf that he might fill you,
that became poor that he might enrich you, that became an exile from his
Throne and Fathers Kingdome, that he might bring you home to your Fathers
houſe, that became a curſe that you might be bleſſed, that hung on a tree for
you, that you might fit on Thrones with him, who called you and waſhed
you from your fins in his blood; and after all this, when he ſhall leave ſuch a
command as this, to remember him in this Supper, for all this his love: how
inexcuſable muſt your neglect be? let your Conſcience be judge, with
whom I leave it.
3. If you conſider what relation you that are believers ſtand in to this Je-
fus that left this command with you; ye are the Elect of the Father who
committed you to his Son to redeem, and effectually call you, that he might
ſave you from ſin, wrath, the grave, Hell, and to bring you to everlaſting
glory. Why are you called believers but from that faith whereby you ac-
knowledge this Jeſus as your Lord and your God, whereby you trult in lim;
Kk
know
250
How may it appear to be every Chriſtians
Serm. 12,
and in what he hath done and ſuffered for you, for the making your peace,
procuring your pardon, and opening a new and living way into your Fathers
Kingdom and glory: it is by this faith that you love him, cleave to him, and
and are therefore called his friends, his children, his brethren, his ſubjects,
fervants, followers, witneſſes; and ſhall ſuch as you be found diſobedient to
him ? ſhall you careleſly forget to remember him in a ſupper appointed by
himſelf for the remembrance of the greateſt act of his love, that is, his dying
for you? I tell you Chriſt will take it worſe of you than of any others : how
hainouſly did David take a contempt from his friend, Pfal.41.9. Yea mine
own familiar friend, in whom I truſted, which did eat of my bread, hath lift
up his heel againſt me, ye are thoſe that he hath choſen out of the world,
brought into his Fathers family, and for you to turn the heel upon him, and
refuſe to eat at his Table, this is a contempt that cannot but grieve and anger
him: when Chriſt had been teaching, that they, who did not eat his fleſh
John 6.53.67. and drink his blood, had no life in them, at this multitudes were offended
and forſook him, but (faith he) to his difciples, will ye go alſo, implying, that
if they ſhould forſake him, it would be matter of greater trouble than that of
the multitudes leaving him. That the ignorant profane world coms not nigh his
Table : that comes not ſo nigh his heart, but that ye believers ſhould with-
draw this, this is that which he muſt needs take ill from you. Oh do not as
you tender the good pleaſure of your Lord, do not grieve him by abſenting
your felves from his table.
4. If you conſider the command it ſelf as it is eaſie, pleaſant, honourable,
your neglect muſt needs receive further aggravation. What is more eaſie
than to eat and drink,or more pleaſant than to come to a feaſt,or more honour-
able than to feaſt with the King of Kings, Chriſt puts you not upon the pain-
ful duty of circumciſing your fleſh, nor on the troubleſome duty of waihing
your felves every time you touch a dead carcaſe, or what is cerernonially un-
clean, nor on the coſtly duties of facrificing your, Lambs, Goats or Oxen;
nor on the coſtly and toylſome duties of travelling ſcores of miles every year
to feaſt before the Lord at Jeruſalem, to which the Church of the Jews were
bound; he hath eaſed you of all theſe burdens, and made your task far eaſier,
inſtead of all theſe he hath inſtituted but two dutyes like them, the one of Bap-
tiſm, the trouble of which you are to undergoe but once in all your lives, and
the other of this Supper, which you may have without travelling far for, and
which coſts you next to nothing.
But further, it is a duty not leſs pleafant than eafie, what is more pleaſant
than a feaſt? and this of all feaſts is the ſweeteſt,if the periſhing Manna in the
wilderneſs were ſo delicious as that the taſt of it was like wafers made with ho-
ney, how much more delicious inuſt this coeleſtial Manna, this bread of eter-
nal life be which is ſpread before you in this Supper ? it is a feaſt of love, of the
love of the Father and of the Son; there is a voice in every morfel of bread you
there eat, and in every draught of wine you there drink, ſaying, behold, o
ſinners, how you are beloved of the Father and Son; had not the Father loved
you he would never have parted with his ſon, and if the Son not loved
you
he would never have parted with his life for you. Oh therefore come ye
to this Supper, come eat and drink ye beloved of the Lord, and remember his
love more than wine; let all the redeemed of the Lord come hither and praiſe
him.
Nor
Baad.1631.
out
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Serm.12. indiſpenſable Duty to partake of the Lords Supper.
251
Nor is it a duty leſſe honourable than pleaſant : it is apleaſant thing to feaſt,
but it is honourable to feaſt with a King, moſt honourable with the King of
Kings and Lord of the whole earth. How did Haman glory that he was invi-
ted to the banquet with the King? he reckoned not of it as his task but his pri-
viledge, not as his work but his reward. And ſhalla feaſt with an ear thly
mortal King be more valued than a feaſt with the heavenly and immortal
God ? this Supper is the Lords Supper,it is the great God hath made the
pro-
viſion, and it is his eternal Son that hath made the invitation ; Ohtake heed
of excuſes;for though you make them, God will not take them; make there-
fure
your ſelves ready, put on your wedding-garments and come away; let
not a Table ſo well furniſhed want its gueſts, leaſt Chriſt loſe the honour and
you the comfort of the entertainment. But if you will ſtill draw back, know
this, that you do not oncly ſin, but that your ſin is great becauſe againſt a
command that is ſo eaſie, fweet,and honourable as I have ſhewn you this is.
5. This is one circumſtance more in the command, which ſhould quicken
you to the obſervance, and that is the time when this command was given.
It was the very night in which he was betrayed, the very laſt night he lived
on the earth, the night before that day in which he offered up himſelf a facri-
fice to juſtice for us. Then it was he ſaid, do this in remembrance of me.
What is this but as if he had faid, my friends, I am now to leave you and to
be taken out of your ſight, but oh! let me not be out of your mind, to mor-
row you ſhall ſee how I love you, when you ſee me fcorned of men, deſerted
of God, praying, groaning, bleeding, dying for you, oh, let not that love
of mine be forgotten: and leaſt it ſhould, I therefore inſtitute this Supper,
charging you with my whole Church till I come again, that ſo often as they eat
this bread and drink this cup they remember me. This is the charge of our dy-
ing Lord, and ſurely if we have any love for him we ſhould not dare but ob-
ſerve it. When Jacob was dying, he gave in charge as ſome of his laſt words,
that Joſepb ſhould forgive the unkindneſſe of his brethren; and when he was
dead, the brethren thought it a good argument to move Joſeph to take pitty
on them : they therefore ſent meſſengers to Joſeph, ſaying, thy Father
Gen.50.16,17.
did command before he dyed, ſaying, forgive I pray thee, the treſpaſs of thy
brethren: this argument broke Foſephs heart,it is ſaid he wept when they Spake
unto him, and ſaid fear not: oh how did the words of his dying Father move
and melt him ! methinks I hear him ſay, was this the deſire of my dying Fa-
ther ? I cannot then but yeild; would my Father have me forgive? I freely do
it. Now (my brethren) why ſhould you not do as much for your dying Je-
fus,as Joſeph for his dying Jacob? was Jacob his Father? Jeſus is our Savi-
our; did Jacob love fofeph ? but he did not dye for him,as Jeſus did for us ;
and ſhall we find a heart to deny our Lord in his dying requeſt, when Joſeph
could not find one to deny his father? oh then as Joſeph forgave; ſo let us.
This do in remembrance of him, which will be an inſtance of that great love
and honour we do keep for his memory.
6. In the next place, I deſire you would think of the contempt you throw
upon this Ordinance by your neglect. What is it but that you have ſlight
thoughts of the Authority ofthe Inſtitutor, and very mean thoughts of the in-
ftitution it ſelf? and is not this to proclaim to the world that there is in your
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judgment
19.
252
Serm. 12.
How may it appear to be every Chriſtians
.
judgment) a command of the
Lord Chriſt, and a duty in the Chriſtian Religi-
on that is frivolous and childiſh, not worth the obſervance?beleiveit, the world
will judge of it by your practice and not by your profeſſion. The Rechab.
ites would drink no wine becauſe Jonadab the ſon of Rechab did forbid them;
nor will the Turks drink wine becauſe that Impoſtor Mahomet forbad them;
thus the one honoured their Father, and the other their falſe prophet: and will
you that are Chriitians let theſe men riſe up in judgment againſt you ? thall
error be more prevalent with them, than truth with you? and will you let the
Turks outdo you, in honouring a falſe prophet more than you do the true ? is
Mahomet dearer and his inſtitutions more ſacred to his followers, then Jeſus
Chriſt & his inſtitution are to you? Chriſt bids you drink of this cup in remem-
brance of himn & you will not,but Mahomet forbids them wine and they obey
him: judge you now who gives the greateſt honor, they to Mahomét, or you
to Chriſt? methinks you ſhould bluſh to think of it: Oh Chriſtians, for ſhame
amend, and give no more occaſion to Chriſts Miniſters to reprove you for ſo
groſs a ſin.
7. I have not yet done. Think once more with what hypocriſie this neg-
lect is accompanied. What is hypocriſie, but to endeavor to ſeem better
than indeed we are? to ſeem zealous for Chriſt and his Ordinances, when in
truth we are luke-warm and indifferent? Ye are Proteſtants by profeſſion, your
Fathers were ſo before you, and ye ſeem ready to plead their cauſe : Oh that
ye would look back and conſider the Age paſt. With what zeal was this Or-
dinance pleaded for in King Henry, the 8th. and Queen Mary's daies ? The
Papiſts would give you the bread onely, but you would have the Cup alſo;
they would have you adore the bread as a God, ye would not commit ſo
great Idolatry; for which cauſe how many were exiled, how many impriſon-
ed, wracked, hanged, burned ? and after all theſe heats, Oh groſs Hypo-
criſie ! you will neither have bread nor wine, nor will you take it in the gol-
pel way without the incumbrances of Superſtition and Idolatry. Ye talk of
Popery returning, and truly not without ground : for when I conſider how
flight we make of this Ordinance reſcued from the Papiſts with the expence of
ſo much blood, methinks it is but a righteous thing with God to bring us un-
der their iron yoak again : and if it once comes to that,then you would be glad
of this Ordinance, if you could get it; then you will be brought into this
ftreight, either you muſt take it in the Popiſh way, and be damned for your
Idolatryzor in the Goſpel way, and be burnt at a ſtake for oppoſing Antichriſt
.
Oh repent in time, renew your firſt love, ſtrengthen your zeal that is ready
to dye: Come to the Lords Table as you are invited, take it in his way, that
is, with knowledge, Faith, Love, Thankfulneſſe, leaſt you provoke the
Lord by your neglect to take it quite away from you, as he is like to do, if
he ſuffer Popery to return.
8. Conſider again, how ſcandalous you are in this neglect. There are not
a few about this Kingdome, that are Ancient Chriſtians, that have a long time
had the reputation of wiſdom, fobriety,and godlyneſs in their lives, that yet
are notoriouſly guilty in this matter. I beſeech ſuch to conſider their ſcandal
herein. What is it" (my brethren) to ſcandalize weak brethren, but to lay
ftumbling-blocks in the way of ſuch over which they may
fall; and if not ruine
themſelves, yet they may at leaſt wound their peace. When weak Chriſti-
:
ans
Serm. i 2. indiſpenſable Duty to partake of the Lords Supper ?
253
.
ans ſee ſuch as you live in the neglect of this Ordinance, what do they? but
by your Example take encouragem nttu neglect it alſo? for thus it is likely
they reaſon; if there were any neceſſity of partaking of that ſupper, why do
not ſuch and ſuch do it ? they are godly wiſe men, ſure if they thought iť a ſin
they would not perſevere in this neglect,and ſo are the weak imboldned to ſin
alſo though againſt their light : for it is ſcarce poſſible that they ſhould read
or hear of ſo plain a command as this, This do in remembrance of me, and not
be in ſome meaſure awakened to the ſenſe of their duty, which light yet they
ſtile becauſe of your example.I beſeech you therefore by the mercies of God
and love of the Lord Jeſus, and the bowels you ought to have to your weak
brethren, that you would not give ſuch a manifeſt occaſion of their falls, their
foul-wounds if not there deſtruction.
2. Once again let ine intreat you to lay to heart, how unworthily hereby
you caſt contempt upon the practice of the Churches of Chriſt in all Ages paſt.
Tell me if you can,what Church of Chriſtians for icoo yeares but have made
conſcience of this duty. In Justin Martyr time, by what we can gather from
his writings, it ſeems the Church alwaies cloſed their folemne publick meet:
ings with this ſupper. And Austin tells us, there were Chriſtians, in his
daies that were for taking it every day of the week; and though he himſelf
thought ſuch daily participation thereof was not needful
, yet he perſwaded to
partake thereof every Lords day. Quotidie (inquit) Euchariſtia comma,
nionem percipere nec laudo nec vitupero ; omnibus tamen Dominicis diebus come
Wunicandum ſuadeo. Now though Chriſt hath not exprefly tied us to ſuch a
frequency, yet he hath intimated to us, he would have himſelf remembred
herein very often, when he faith, ſo often as you eat this. bread. But for
to live in a perpetual neglect, is very far from taking it often. It was a fay-
ing of Afaph, if I ſpeak thus, I ſhould offend againſt the generation of thy chil. Pſal 73.45€
dren. Oh that you would conſider that ſo long as you continue this neglect,
you
offend againſt the children of God in many generations, even froin the
time of the inſtitution.
10. Laſtly, do but think how unmerciful you are to your own ſouls in de
nying them this Ordinance. What do you but with-hold their proper and
neceffary food from them? you call upon them to exerciſe their graces, and
you find them faint and languid; you then complain of them, Oh what a dead
and liſtleſs heart have I to God and duty ? Alas man! it is thy own fault,thou
like an Ægyptian taskmaſter calleſt for the tale of brick and denyeſt ſtraw,
thou callelt to thy ſoul to do her work, and wilt not give her the bread to re-
freſh her, which her Saviour hath allowed. Bring thy foul to this Supper;
feed her, ſatisfie her with a crucified Jeſus that is there preſented, and then
tell me whether her Faith will not ſtrengthen, her love increaſe, her joys and
confolations multiply.“ Ask your brethren what taſts and reliſhes, what
ſweet refreſhments they have received from the Lord in this Ordinance ? they
will cry unto you, Oh come taſt and ſee how gracious God is to us at this
Feaſt. It was a ſaying of Bernard, cúm defecerit virtus mea non conturbor,
non diffido, Scio quid faciam, Cakicem falutarem accipiam, that is, when my
ſtrength faileth me, I am not troubled, do not deſpond, I know a remedy,
I will go to the Table of the Lord, there will drink and recover my decay,
you
ad
254
Serm12
How may it appear to be every Chriſtians
ed ſtrength: and I dare fay, that good man experienced no more but what ten
thouſands of the Lords people do frequently experience. Where would
you have Chriſt give you his loves, but in his garden of ſpices, in his wing
cellar, where his
banner over you is love? Here it is he broaches his fide
and lets out his heart blood to you, which is more ſweet to a believing finner
than the moſt delicious banquet to the moſt hungry appetite; and if it proves
not ſo to all that come, it is becauſe of their own indiſpoſitions, and not be-
cauſe of any deficiency in the Ordinance it ſelf. And now I had done, were
it not that I underſtand there are ſome Objections to be removed, which I ſhall
propofe and anſwer, and then leave you to the bleſſing of the Lord for to give
youa
full ſatisfaction in the whole matter.
Object. 1. But ſome may ſay. All that you have been hitherto pleading
for, is but a Ceremony; and ſure God will not be ſo much concerned with a
failure in fo ſmall a punctilio as a Ceremony?
Anf. True, it is a Ceremony,but it is ſuch an one that beareth the ſtamp of
the Authority of the Lord Jeſus; if he appoints it, will you ſlight it, and ſay
it is but a Ceremony? But again, If it be a Ceremony it is the moſt glorious
one that ever was appointed, in as much as it is deſigned to ſet forth the Re:
demption of the world as it was compleated and perfected by the death of Je-
ſus Chriſt. Yet again, it is but a Ceremony, but you are greatly miſtaken if
you think that therefore there is no danger to neglect it : what was the tree
of knowledge of good and evil but a Ceremony ? yet for diſobedience in
eating thereof do you not know and feel what wrath it hath brough
on the whole race of mankind ? and tell me, was Circumciſion'any more
than a Ceremony? yet ithad almoſt coſt Moſes his life for neglecting to cir-
cumciſe his ſon, for the Angel ſtood ready with his ſword to ſlay him, if he
had not prevented it by his obedience. So for the Lords ſupper, as much a
Ceremony as it is, yet for the abuſe of it, fome of the Church were fick and
weak, others fell aſleep, that is, dyed. And if God did fo ſeverely puniſh
the abuſe, how think you to eſcape, that preſumptuouſly neglect the uſe there-
of?
Object. 2. But if I am regenerate and become a New Creature, I am ſure I
ſhall be ſaved, I do not fear that God will caſt me away for the diſuſe of a Ce-
remony
Anf. Is this the reaſoning of one regenerate? furely thou doſt not underſtand
what regeneration meaneth; is it not the ſame with being born of God? and
is not he that is born of God, a child of God? and what is it to be obedient
to the Father, but to do as he cominandeth ? and hath he not commanded you
by his Son to remember your Savivur in this ſupper? when you have confi-
dered this, then tell me what you think of this kind of reaſoning: I am a child
of God therefore I will preſume to diſobey him; he bids me remember Jeſus
in this fupper and I will not, methinks thou bluſheſt at the very mentioning of
it and what if he ſhould not caſt thee quite off for this neglect, yet thou haſt no
reaſon to think but that either outwardly or inwardly or both, he will ſcourge
thee for this ſin before thou dyeſt: and do thou examine whether the languor
of thy graces and poverty of thy confolations be not the laſhes of your
Heavenly Father for this lin.
Objec. 3
Exod.1 4.25
Cor.11.30.
Serm. I 2. indiſpenſable Duty to partake of the Lords Supper ? 255
+
3.Object. But I remember a crucified Saviour in the word read and preach-
ed, I ſee him there lifted up and dying for me and I (bleſſe God) to my great
comfort. How needleſſe a thing then is it to remember him in this fupper fo?
Anſw. Vain man would be wiſer than Chriſt, who is the Wiſdom of his Fa-
ther. Jeſus Chriſt hath thought fit not only to command, that himſelf ſhould
be Preached to his Church, but alſo remembered in this fupper. But thou
doſt fay,(oh preſumption !) that the firſt was ſufficient, the latter is needleffe
and impertinent. Wilt thou undertake to give councel to the Son of God,
or advife him in the affairs of his Kingdome? fhall the Holy Ghoſt ſay, Heb.
3. 5. He was faithful in his houſe as a Son, and wilt thou argue him of weak.
neſſe in his Adminiſtrations; Job 40.2. He that reproveth ihe Son of Codelet
kim anſwer it.
But why ſhouldeſt thou ſay this Supper is needleſſe becauſe Chriſt is re-
membered in the word? may not truth in ſome caſes be more effectually
conveighed to the ſoul by the eye than ear? do you not find your ſelves more
moved to See the execution of a man, to See one hanged or beheaded, than
barely to hear the ſtory of it? Jeſus Chriſt in this ordinance is as it were cruci-
fied before your eyes, in a manner more affecting than when you only hear
of his crufixion by the word. But further, this Supper hath further ends than
the word preached, for Chriſt and the Covenant of Grace founded in his blood,
is preached to the intent that you may Believe, and enter into this Cove-
nant with God; but the Supper is indituted, as an outward ſign to Ratifie this
Covenant betwixt God and you, after it hath been once entred into by faith
you do not think it enough in marriage to take one anothers word, but you :
compleat it by a ſolemn vow in the preſence of witneſſes.I tell you Chriſthath
not thought'it enough to take your word, but he will have it confirmed folemn-
ly by this Ordinance and this he will have often repeated, for he knows us too
well as to our pronenes to backſliding, which by this Supper he would prevent.
But yet further; who is it dare preſume to give Chriſt his meaſures,howand
where and by what means he ſhould manifeſt himſelf and his love to his belie-
vers?what if he hath reſerved fome peculiar degrees of light and ſtrength and
comfort to conveigh to his people by this Supper, that he thinks not fit ordina-
rily to do by his word ? and if it be fo,who ſhall ſay to him why doſt thou
thus? I remember what is recorded of the two diſciples travelling to Emaus, Luke inte
by their diſcourſe it appeared, that they doubted whether Jeſus was the
Chriſt, Chriſt meeting with them and perceiving that their faith ſtaggered,
took this method, firſt he endeavoured to ſettle them in their faith, that not-
withſtanding he had been crucified and buried, that yet he was the true Chriſt,
which he did by expounding Moſes and the Prophets, from whence he prova
ed that it was neceſſary that Chriſt muſt fuffer; and this was with good effect
upon their hearts, for they ſaid, did not our hearts burn within us when we
heard him? but yet he reſerved a fuller manifeſtation of himſelf to them,un-
till he came to break bread with them at their houſe; then it is ſaid, their eyes
were opened and they knew that it was he. I do not ſay that breaking of
bread in that place was the Lords Supper in the ſence I ſpeak of it ; but it will
ſerve me ſo far as to illuſtrate what I intend, which is this: That it may be
thc pleaſure of Chriſt to intail peculiar manifeſtations of himſelf to his people.
upon)
:
256
Serm. 12.
How may it appear to be every Chriſtians
Jam. 1.
Mat.7.
upon
ſeveral ordinances; he will beget faith by the preaching of the word,
and ſet your hearts in a flame of love to him from what you hear there, and
yet may reſerve the confirmation of your faith and eſtabliſhment of your love
to him, to be wrought by this of the Lords Supper, which is that which ma-
ny of his people have experienced. And therefore it cannot be ſaid to be in
vain to have Chriſt preſented to you in the Lords Supper, as well as in the
Lords word preached; and this I conceive abundantly enough to ſilence this
objection.
4th. Objection, But I am not prepared worthily to receive, and there-
fore I dare not come to this Table, leaſt I eat and drink damnation to my
ſelf.
Anſwer, Whoſe fault is that? what haſt thou been doing all thy life? if
thou haſt not been working out thy Salvation with fear and trembling, thou
haſt done nothing. Repentance hath been preached, why hath not thy
heart been broken? Chriſt hath been offered, why haſt thou not received
him by faith? This Supper hath been explained, why haſt thou not under-
stood it? if thou hadił but repented of thy ſins, and believed in the Lord
Jeſus, and underſtood the meaning of this Supper, thou hradít been prepa-
red for a worthy receiving of it : but if it be not thus with thee it is thy own
fault get thee therefore into thy cloſet, humble thy ſelf mightily before
the Lord for this long abuſe of the means of grace; and pray him to give thee
that repentance, faith, and knowledge that may make thee worthy: and be
aſſured that God is merciful, and giveth liberally to thoſe that ask, and up-
braideth no man: ask and you ſhall have ; ſeek and you ſhall find.But if
you
will not be at this pains, thy unworthineffe is voluntary, and thy complaint
of unfitneſſe is meer hypocriſie : and then remember the many woes de-
nonnced againit 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 throughignorance of your own ſtate you be kept off, why
do you not come to ſuch Miniſters that you judge faithful to help you? you
will carry your evidences to men ſkilful in the Law to judge 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 Minilter, 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 darkneſle(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 Lords people, and that you have given your felves
up to Chriſt, would take up a reſolution to be obedient to the Lord in com-
ing to this Supper as he hath commanded ; and as you have heard this morn-
ing, take heed of ſinning againſt light, with your eyes wide open upon it; fins
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, doubtlefſe it will be a Salvation through
the fire. The Lord give you underſtanding.
Serm. 13
bilaran
Serm.13.
247
ger
A Religious Faft. The duty whereof is af-
ſerted, deſcribed, perſwaded in a brief, ex-
erciſe 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 dayes.
T
way of
Heſe words are an anſwer to a queſtion, or rather a reply to an ob-
jection made by the Diſciples of John and the Phariſes againſt
Chriſt concerning Faſting, v. 18. And the Diſciples of Fohn and the
Phariſees uſed to faſt, and they come and ſay unto him, why do the
Diſciples of John and the Phariſes fast, but thy Diſciples faft. not?
Chriſt returnes his anſwer by a fit parable ( as that was his uſual
teaching) v. 19. Can the Children of the Bride-chamber faſt while the bride-
groom is with them? as long as they have the Bridegroom with them they can-
not faſt. And ſo the duty was not now in ſeaſon. We have the ſame ſtory
recorded by two other Evangeliſts, Math. 9. Luke 5. onely with this
difference. In Matthew, we read it was onely the Diſciples of John that
made the objection, but in Mark and Luke is added the Diſciples of John and
the Pbariſes. Again Matthew and Mark mention onely 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 dayes, 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, Chriſts entring the
houſe of Levi the publican, who had made him a great feaſt, and there was
a great company of Publicans and others preſent, and Chriſt and his Diſci-
ples fat down and did eat and drink with 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 glutto-
nous, Math. 11. 19. eſpecially ſeeing he did eat and drink with Publicans
and finners
Secondly, The Diſciples of Fobn and the Phariſes uſed ſeveral faſts beſides
the Annual faſt enjoyned by the Law upon the ſeventh month and the tenth
day of the moneth, for the whole congregation of Iſrael, As we read of their
LI
öften
258
A Religious Faft.
Serm. 13.
often faſting, Math. 9. 14. Luke 5. 33. And the Phariſee mentioned Luke
18.12.pleads, 1 faſt twice in the week, and Chemnitius in his harmony, con-
jectures they did ſtill obſerve the faſts of the fourth moneth, and fifth month,
ſeventh and tenth month 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 Shufhan, before her going into the King,
to ſpeak for the lives of her people, Esther 4.16. To preſerve the folemn re-
membrance of the calamities of thoſe tiines, he thinks they kept ſtill thoſe
faſts; but beſides, they obſerved many Faſts deviſed and appointed by them-
ſelves, which may be reckoned among the Traditions of the Phariſes impo-
ſed upon their Diſciples. Now Chriſt and his Diſciples not faſting as they
falted, was another ground of the objection, as is exprefly mentioned by
the Evangeliſts.
1
Å
27.
Next we may conſider the perſons that make the objection, whereby we
may
fee
yet further the ground of it. It was the Diſciples of the Phariſes
and John. Theſe Phariſes were the chief Ring-leaders upon all occaſions in
any oppoſition againſt Chriſt; one while they object againit him and his Dif-
ciples for not obſerving the Sabbath. Another while for not waſhing before
they did eat, and ſometimes for his too much familiarity with Publicans and
finners, &c. And here for not faſting. And now they ingaged the Diſciples
of John with them that they might make their objection the more plauſible,
becauſe John was in great reputation with the people. Wherein Johns Diſciples
were juſtly to be blamed by joyning with the Phariſes in an oppoſition to
Chriſt, who were his inveterate adverſaries. But John their Mafter being
now in Priſon, they were the more eaſily drawn in with them, for had he been
with thein,he would not have ſuffered ſuch a thing: (his great errand and bu-
fineſs 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.
28. where Johns Diſciples came with a ſtory to their Malter, Rabbi, he that
was with thee beyond Jordan, to whom thou beareſt witneſſe, behold the ſame
baptizetle, and all come to him, but John anſwered. A man can receive no-
shing, except it be given from above, yea your ſelves bear me witneſſe that I
faid I was 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 Diſci-
ples againſt Chriſt upon his account, but feeks to check it preſently. But
he being now not preſent with them,
The Phariſes more eaſily ingaged them in this oppoſition and objection a-
gainſt Christ about Fafting, to joyn with them therein. And the zeal that
John's Diſciples
had for the reputation of their Malter might ſomwhat incline
them alſo to it; for they ſaw the people following Chriſt: which they thought
might be ſome eclipfe 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
Folin, (his meat being locuſts and wild honey, ſuch food as he found in the
wilder-
-
1
Serm. 13.
A Religious Faft.
259
0
wilderneſſe) 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 Mafter 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 obferves upon the place.
Next, we have Chriſts reply to the Objection, and he preſents it in a para-
ble as I ſaid ; The parable of a Bridegroom, who at his wedding hath his Bride-
men and Bridemaids attending him in the wedding chamber, who according to
the Hebreip Dialet 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 cham-
ber, and the Bridegroom with them?
Wherein Chriſt doth repreſent himſelf as a Bridegroom, and his Difci-
ples as the Children of the Bride-chamber. And he doth now repreſent him-
ſelf 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. Aud ſhould then his diſciples
faſt and mourn while Chriſt the Bridegroom was with them? And their Ma-
fter 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 of-
fended at his diſciples that they did not faſt and mourn, when their Maſter
John rejoyced, and had his joy fulfill'd in hearing his voyce; As we read
John 3, 29.
And herein Chriſt doth intimate to them, that if they were indeed his diſci-
ples, and the children of the Bride-chamber, they would not falt neither; for
the children of the Bride-chamber cannot falt while the Bridegroom is with
them.
But he adds; Tbe days will come when the Bridegroom ſhall be taken a-
way from them, and then shall they faſt in thoſe dayes. And ſo I come to the
Text.
in loco.
Wherein we may obſerve by the way
1. How Chriſt doth exempt his diſciples from obſerving thoſe faſts that
the Phariſees and Johns diſciples were in the practice of. And the rather
ſeeing they were obſerved, eſpecially on the Phariſees part, Ex fimulato pie- Chenitius Harım.
tatis ſtudio, out of oitentation of piety, and for ſelf juſtification. As he did
exempt them from their other traditions, ſo alſo from their faſts.
2. That the Bridegroom muſt be taken away, which is to be underſtood
of Chriſts 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 judge the world, and then
the
cry will be heard at Midnight. Behold the Bridegroom cometh. The måt. 25.6.
Bridegroom that was once viſibly preſent on earth with his diſciples is ſo ta-
ken away that he will not be in that manner preſent with them again till his re-
turn from heaven.
And his taking away doth either reſpect the acts of men, who by cruel
hands took him from priſon, and from judgement and nail'd bim upon the croß, 12.53.8.
and took
bim out of the Land of the living. Or elſe it reſpects the act of his
L 1 2
Father
254
A Religous Faft.
Serm. 13
2.
Father, who took him up into heaven after he had finiſh't his work here up-
on earth as it is ſaid, I Tim. 3. ult. Received up into glory,which is the more
imetli probable, though there is nothing in the original word to determine it to either
ſence.
3.He alſo declares what the practice of his diſciples would be after his tak-
ing away. Then ſhall they faſt in thoſe dayes ſo that he doth not deny the
practice of Faſting to his diſciples, but rather commends it,onely it was not at
preſent ſeaſonable, as it afterwards would be.
Qu. But why ſhould they faſt after he was taken away?
Ànf. 1. Some ſay, becauſe till then the Holy Ghoſt was not given in ſuch
a degree as may fit them for ſuch extraordinary duties.
As Chriſt ſeems to intimate, when upon this occaſion he excufeth his diſci-
Cbryft.
ples, 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.
22. Its true they might be able to keep faſt dayes 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 : which would give them great occaſions of
prayer and extraordinary ſupplications,and which would reduce them to fuch
great forrows, and diitreſſes whereby faſting would be not onely ſeaſonable,
but that principle of grace that would act them in other duties, would alſo na-
turally lead them to it. Not to take up again the practice of theſe Phariſai-
cal Faſts,as the Montaniſts would hence infer) but the duty of Fafting as ſuit-
ed to goſpel times.
And theſe perſecutions began early. Firſt, by the Jewes, and then the
Arrians, and then the heathen perfecutions under the Dragon in the Roman
Empire, and then under the Beaſt with the ſeven heads and ten hornes, to
whom the Dragon gave his ſeat and great power, Rev. 13. 2. And Chriſt
foretold this to his Diſciples before he was taken away, That they that kild
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, Peftilence and Earthquakes Mat. 14. 7. Now in theſe day'es pould
his difciple fajt. Not that in theſe words Chriſt doth give an inſtitution for
faſting, but declares what eventually would come to paſe.
Neither doth he determine are particular dayes and times for faſting, but
onely in general, dureing the abſence of the Bridegroom they ſhould faſt in
thoſe dayes. And indeed as ſoon as the Bridegroom was gone they began to
have cauſe of mourning : his abſence it ſelf was one great cauſe, as when he
foretold them of it, ſorrow filled their hearts. And ſo upon feveral other
cauſes of ſadneſſe that ſhould fall out afterwards, there would be great occa-
fion of faſting and mourning till his coming again.
Thus much for explication, And becauſe my ſubject is about faſting, I ſhall
not conſider Chriſt in the relation of a Bridegroom as he is here ſtiled; of
which might be made a long diſcourſe, which would rather lead me to ſpeak
of
Serm. 13.
253
A Religious Faft.
of Chriſtian Feſtivals and ſpiritual joy, than a religious Faſt, which is the
Subject I muſt attend unto.
Neither need I make any logical diviſion of the Text. But inſtead thereof
ſhall propoſe theſe three obſervations.
Obf. i. There are ſome times that are more particular ſeaſons for Faft-
ing.
obf. 2. That Chriſtians ought wiſely to obſerve what is the proper duty
of the times, and eſpecially when they are call d to the great duty of a faſt.
Obf. 3. That fälting is a duty to be practiſed in the days of the New.tefta-
ment, even all the time of the Bridegrooms abfence. So that it is not a duty
that was peculiar to the times of the
Old Teſtament and the Moſaic pædagogy,
but is to be practiſed in Goſpel times.
The laſt I ſhall only inſiſt upon, and touch upon the other in the hand-
ling of it, wherein I ſhall take notice, That faſting may be conſidered either
as,
1. Meerly natural.
2. Civil.
3. Religious.
1. As meerly natural, which is onely an abſtinence from food. As the
Greek word, vnszía, a Falt,Grammatically imports no more but a not eat-
ing.
Which may ariſe fometimes from neceſſity, and want of food, as when
the people followed Chriſt in the wilderneſſe, and continued three days there,
and had nothing to eat ; and hereupun Chriſt wrought a miracle to feed them,
becauſe he would not ſend them away faſting and they faint in the way, Mat. .
15. 32. So when Paul was in his Voyage to Rome, for want of proviſion,
be and his company faſted fourteen dayes, Act. 28. 33.
Or elſe this natural falt is through want of appetite, though food is preſent.
There may be an Arrophie upon Nature, and man faſts onely becauſe he can-
not eat. Now this faſting is of no avail with God; If a man eats not, he is
nothing the better, and if he eats, he is no whit the worſe.Bodily exerciſe pro-
fiteth nothing of it felf. As the Kingdome of God is not meats and drinks, fo
neither is it abſtinence from meats and drinks, eſpecially ſuch abſtinence as
this that is not voluntary, but upon neceſſity.
2. Civil, when there is a faſting upon a civil account with reſpect to ſome ci-
vil end. As when the Magiſtrate doth impoſe abſtinence from meats for a
while for ſome civil good.
As Saul impoſed it upon the people in his purſuit of the Philiſtines, that his 1 Sam..
victory might not be hindered
And ſuch faſting ſometimes may be impoſed for the increaſe of proviſion,
and for the publick health.
3. Religious. When faſting is attended with duties of religion,and is to fome
religious end. For the end doth in fuch things as theſe fpecifie and denominate
the Action. And to give a particular Account of it,take it thus.
A Religious Faſt is the devotion of the whole man to a folemne extraordina
ry attendance upon God in a particular time ſeparated for that end, for the de
precating
262"
A Religious Faſt.
Serm. 13
precating his diſpleaſure, and for the ſupplicating of his favour, joyned with
an abſtinence from bodily food, and other bodily delights, and from ſecular
affairs. So that he that fafteth doth for that time ſeperate himſelf to God, and
doth voluntarily dedicate a part of timeto his more folemn ſervice. And doth
put
himſelf (as it were ) under a Religious vow to abide folemnly with God
in the duties of the faſt he is ingaged in.
Now this Religious faſt is either public or private.
1. Publick. As when a whole City fajts; as in the caſe of Nineveh. Or
a whole Nation, as in Jehofhaphats caſe, 2 Chro. 20. 3. who proclaimed a
faſt throughout all Judah. And the Prophet Joel calls to ſuch a faſt, Foel 1.
14. Sanitifie a faſt, call a folemne Aſſembly, gather the Elders, and all the
Inhabitants of the Land into the Houſe of the Lord, &c. when the occaſion is
public,ſo ought the faſt to be.
2. Private. Which is either of a particular perſon, of which Chriſt ſpeaks,
Mat. 6. 17, 18. But thou when thou faſteſt, anoint i hy head, waſh thy face,
that thou appear not to men to faſt, but to thy Father in ſecret, and thy Father
which ſeeth in ſecret ſhall reward thee openly. And of this private faſt, Anna
is an inſtance, of whom it is ſaid, Luk. 2. 37. That ſhe ſerved God in the tem-
ple with faſtings and prayers night and day, And Daniel another, who tells
us, in three whole weeks he was mourning did eat no pleaſant bread, neither
came fleſh and wine into my mouth. Dan.10.2,3. And Cornelius is another, Alt.
10.30. And the occaſion for private fafting is, more peculiarly fome private
concernes, unleſſe the perſon that faſts be a public perfon, and then a private
perſonal faſting may be upon a public account as Daniels was.
Or of a particular family, which the Apoſtle ſeems to ſpeak of, 1. Cor.7. 5.
Where husband and wife, being of the ſame family, are adviſed by the Apo.
ſtle, Not to defraud one another, but by conſent for a time to give themſelves
to faſting and prayer.
And when the Prophet Zachary ſpeaks of families mourning apart Zach.
12. 13, 14. It may probably be meant of faſting joyn’d with mourning. And
though the word family may be underſtood patronimically, and extend further
than to a particular houſe, yet it may by Analogy be appli’d to particular
houſes and the inhabitants therein.
Again, a Religious faſt is either ſtated, or occaſional.
1. Stated, as the faſt of the ſeventh month, and the tenth day of the month
was a ſtated faſt to Iſrael every year, and the faſts the Jewes obſerved in Ba-
bylon of the fourth, fifth, ſeventh, tenth moneth' mentioned, Zach. 8. 19.
were Stated faſts, and the Phariſee in the Goſpel boaſted of his Stated faſting.
I faſt twice in the week: Luk. 19. 12. Againſt which Stated fafts, I have no-
thing to ſpeak, or to cenſure any mens practice herein, if the occaſion ſtill
continues, and it do not degenerate into formality.
2. Occafional, of which we have frequent inſtances, as the faſt obſerved by
Eſther and her Maidens, and the Jewes in Shuſhan was occaſional. And ſo,
that which I mentioned of Jehofhaphat was occaſional. And the faſt in Ne-
heniahs time mention'd, chap.9. 1. was occaſional. Theſe fafts did not paſſe
into any Stated courſe of obſervation.
X
:
Haying
Serm.13
A Religious Faft.
263
Having premiſed theſe diſtinctions, I ſhall diſcourſe of this religious
faſt.
1. In the Sanction of it.
2. The Manner of Obſervation.
3. The occaſion that requires and calls for it.
4. The concern that abſtinence from food hath in the right Obſervation of
it.
5. The abuſe of the Ordinance in the wrong managing of it.
1. Firſt, for the Sanction of it. 1. It ſeemes partly to be dictated by the
light of nature, for the heathen obſerved it, eſpecially when any fore calami-
ty was either felt or feared by them. As in the caſe of Nineveh, when Fonah
denounced deſtruction to the City, they preſently betook themſelves to faſt-
ing, both King, Nobles, and People, yea, the very Beaſts muſt be con-
cerned in it, Jonah 3. 7,8. So when they would make their prayers more
prevalent, in ſuch caſes they would joynfasting with their prayers. As Ba-
als Prieſts, when they cryed to their God Baal to hear them. The Text ſaith,
they cryed all day untill the Evening ſacrifice, 1 Kings 18. 19. So that they
did not only pray, but faſt alſo. As they uſed luſtrations, ſacrifices, feſtivals
in their religious rites and worſhip of their Gods, ſo ſometimes they had their
Jejunia, and religious faſts. As we have ſome account of this in Turtull. in
his Book adverſus Phychicos. By which they thought to make ſome fatisfacti-
on for their ſin, and to reconcile to themſelves the Deity they had offend-
ed.
2. It is a duty by Inſtitution, and that both in the old and New Teſtament,
The faſt of the ſeventh moneth was by direct inſtitution in the Old Teſtament.
And at other times God cald them to it. Sanitifie a faſt, call an Aſſembly
(faid the Prophet Joel) chap.1. 14. And God is ſaid to chooſe it, Iſai 58. Ís
not this the faſt that I have choſen ? And Gods declaring there in that Chapter
the right way of obſerving it, doth prove the duty it ſelf to be of his ownap-
pointment.
And the New Teſtament requires it alſo, for the duty is of a Moral na-
ture, and therefore the obligation of it remains, only with this difference.
1. We are not to uſe thoſe rites and outward expreſſions of ſorrow that were
practiſed in thoſe times; which belonged to the rigour of that legal miniſtra-
tion. As Rending the garment, Joel 2.13. putting on of ſackcloth, Neb. O,
1. covering with Aſhes, Dan.9. 3. bowing down the head, Iſa.58.5: Put-
ting earth upon their head, Neh.9. 1. and ſometimes putting off their ſandal,
or Jhoes, and plucking off the hair, Ezra 9. 3. and making themſelves bald,
Iſa. 22. 12. And the Phariſees uſed disfiguring of their faces, Mat.6. But :
faith Chriſt to his diſciples, when thou faſteſt anoint thy head waſh thy face,
which in their faſting the Jewes ſhould forbear, though uſed at other times,
as appears by Daniels faſting, chap. 10. 3. i ate no pleaſant bread neither
did I anoint my ſelf at all
. But faith Chriſt, do not ye do ſo, but anoint thy
head, and waih thy face &c. and ſo uſe not ſuch viſible ſigns of ſorrow, that
thou may'ſt not appear to men to faſt.
2. We ought not to faſt with that legal frame of ſpirit which was upon the
Jews in thoſe
dayes, for every duty in the daies of the New Teſtament is to :
be
256
AN
Serm.13.
A Religious Faft.
And iffome can-
not bear a total
abſtinence ſome
courſer food
may be uſed as
in rertullian
be managed with a ſpirit fuiting the Goſpel miniſtration.
3. As to its ſanction, there may be alſo the addition of humane authority
in the appointing of faits, eſpecially public faſts, when the publicſtate of af-
fairs may require it, the duty in general being of Gods inſtitution, and the
voice of Providence calling people to it, the Magiſtrate in this caſe may de-
termine the time, if it be general to a Nation. Or the Paſtours and guides
of the Church with reſpect to the ſeveral Churches over which they preſide,
for where a duty is required of God, and the circumſtance of time not deter-
min'd, there Chriſtian prudence in Magiſtrates or Churches is to be the rule
for determination. As the particular times for baptiſm, and the Lords Sup-
per is left to Chrillian prudence to determine.
2. The manner how a religious faſt is to be obſerved.
And that both with reſpect to the outward and inward man.
1. With reſpect to the outward man.
1.Abſtinence from food is requiſite and neceffary ſo far as may conſiſt with
mercy to the body. For the very name of a faft implies this abſtinence, and
not onely the Jews, but the very Heathen in their faſts did injoyn this abſti-
time they had
nence upon themſelves and others, as appears by that of Nineveh, Jonab 2.7.
2. As alſo meaner apparel, than what may be uſed at other times, though
not to put on Sackcloath, yet to lay aſide ornaments and richer dreſſes upon
them, Tertullian ſuch a day.
de jejun.adv.
When the Iſraelites would expreſſe their ſorrow for the fad tidings of Gods
refuſing to go before them. Its faid, they laid aſide their Ornaments, Ex-
Though they had a command for it, yet nature it ſelf did teach it them...
As it did
the King of Nineveh who laid aſide his robe, when he fafted and
mourned.
Purple and ſcarlet and ſhining apparel are not ſuitable to ſuch a duty, Ne-
ture it ſelf being judge.
their Xeropha.
giz, focalled
fron a dry kind
of food uſed by
Plichicos.
odus 33.4.
Non eft conveniens luftibus ille color.
And verily thoſe gay and gaudy dreſſes which multitudes garb themſelves
with at this dayare no whit ſuitable, to the ſad times upon which God hath
caſt us.
3, Yea, and humble geſtures alſo, which may beſt expreffe a folemn ſeri-
ous mind. Though no particular geſture is abſolutely commanded, yet no-
thing ought to be diſcovered either in the countenance, or any actions and
geſtures of the body that maybe unſuitable to the nature of the day,and the ſo-
lemn duties thereof, wherein partly the light of nature, and the cuſtom of the
place may direct and regulate us.
The Jews had three forts of geſtures that were uſed in worſhip.
The one was bowing the head call d 777
The other was bending the knee,call'd 7)
The third was proſtration of the body,call dinwil
But where there is no particular gerture determined there Chriſtians are
left to their liberty, only it is to be guided by a due reſpect to the greateſt
advan-
Serm. 13
A Religiows Faſt.
257
ad
advantage of the duty, and with caution againſt any juſt offence.
4. Abſtinence from ſecular affairs is requiſite, for a faſt is a ſolemne devo-
ting a certain part of time to God, and to an extraordinary attendance upon
hin. And if meats and drinks are to be forborn, for to give advantage to the
duties of the day, fu alſo bodily labours and ſecular buſineſſe upon the fame
account.
The Jewiſh faſts were reckoned among their Sabbaths, and ſo they were
days of reſt from bodily labours.
And there was a ſevere puniſhment to be infflicted upon the men that did
any work upon their ſolemn fafts of the tenth day of the ſeventh month, as we
read Levit. 23.30. The ſame foul will I destroy from among his people.
Though the rigour of that legal miniſtration is abated under the Goſpel, yet
it holds ſtill in the moral and equitable part of it, that what ever may hinder
the managing of any duty in that manner that is ſuitable and neceſſary there-
unto ought to be laid aſide; but
s. To theſe I ſhall here add the external duties of religion, and ſacred or-
dinances to be uſed in the diſcharge of the work of the day.
1. Is confeſſion of fin, a falt day is for atonement, and therefore confeffi-
on 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 fat aſtonied till the evening ſacrifice and made confeſſion of their fin,
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 fins, and the iniquities of
their Fathers.
And ſo Daniel in his folemn faſt, which he fet 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 falt is an extraordinary duty, fo 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 fin, with reſpect to the aggravations of fin, and with re-
fpect to the perſons that are under guilt, and with reſpect to the inward prin-
ciples of ſin in the heart, out of which all actual ſins do fpring. As Daniels
confeſſion of fin extended to the kinds of it, the ſeveral ag ravations of it, and
to the perſons that were concern'd in it, as their Kings, Princes, Fathers, peo-
ple of the Land, thoſe that were near, and thoſe that were far off, as we find
in that chapter. And this confeffion of ſin is requiſite to the deeper humiliati-
on of the ſoul, to the condemnation of our felves: 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 re-
ſpect to the pardon of fin, 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 confeffion made earneſt fupplications for forgive-
nesſes of ſin, v.9. for tbe turning awuy Gods anger and fury, v. 16. for the
ſhining of his face npon his functuary, v. 17. for the repairing the deſolations
of their City cald by his name,v.18. and for the people in general, ibid
And
Mm
.
358
A Religious Faſt.
Serm. 13.
the day.
And therefore faſting and prayer are frequently mentioned together in
Scripture, Luke 2. 37. Alts 10. 30. Acts 14. 24: 23. Cor.7.5. though
prayer in general comprehends confeffion and thankſgiving in it,as well as fup-
plication. yet in a ſtričter acceptation, petition for mercy doth moſt proper-
Ty expreſſe the import of the word and the main matter of the duty.
And this the King of Nineveh enjoyned in the faſt appointed by him,fonab
2.8. Let man and beaſt be covered with fuckcloath, and cry mightily to God,
So that ſupplication and crying to God is another great part of the duty of
3. Hearing the word, for the word is neceſſary both for the diſcovery of
fin for our preſent humiliation, and for the diſcovery of our duty with re-
fpect to future reformation, both which are neceſſary to an acceptable fáſt.
And, the word of the Goſpel fets before men a door of hope, that their
fin
may be pardoned, and judgment removed. It preſents God not onely as
reconcileable, but delighting in mercy; It ſets before men many inſtances
of Gods hearing prayer, and the prevalency of repentance and humi-
liation with him. And particularly what acceptance folemn 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 hu-
miliation be neceſſary to the day, as I ſhall fhew preſently, then the hearing
the word may be of great uſe thereunto. As when yoiab 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 Jonahs preaching? as our ſaviour ſpeaks of it,
Math. 12.41. They repented at the preaching of Jonah,, though his preach-
ing was only this, yet forry days and Nineveh ſball 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 mans own foul, and in public fafts by the mouth of the
preacher, and the peoples conſent thereunto.
And this Covenint is either the general covenant that we renew, or elſe a
particular covenant, with reſpect to ſome particular duties that we ingage
our felves unto, or elſe both together. As in the public faſt obſerved by the
children of Iſrael in Nehem. 9: both Princes and Nobles and people renewed
their general Covenant to walk in Gods Law, which was given by Moſes
tħe fervant of the Lord, and particularly they covenanted not to give their
daughters to the people of the Land, nor take their daughters for their
fons, 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
,2
Serm.13.
A Religious Faſt.
259
}
or people have contracted guilt upon themſelves by the omitting of ſome du-
ties, or the committing of any ſins, for which the Lord may have a con-
troverſie with them, It is a proper work upon a day of fasting to ingage
themſelves to a reformation by a folemn renewing their Covenant with
God.
And though we have not a particular Inſtance of this in the New Teſtament,
yet the Law of faith that requires inen now to take hold of Gods 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 Gods part, but
we are on our part to renew it with God, by laying new ingagements and ob-
ligations upon our ſelves to carry it in all things according to the Law of this
covenant in the reſtipulating part ofit.
s. The next duty of the day is Thankfgiving. Though this ſeems not the
proper duty of the day, yet is not to be omitted, for the due conſideration of
Gods mercy tends to the aggravation of ſin, and ſo to make mens confeſſions
and humiliations more affectionate and evangelical. As in that feaſt I mention-
ed before, Neb.9. The Levites did ſtand up among the people, and begin
the day with bleſſing God Bleſſed be thy glorious name, which is exalted a-
bove all bleſſing and praiſe. ver. 5. and ſo they proceed to recite a catalogue
of Gods 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 Nevertheleſ mention dv. 26. with the greater Emphaſis to their humili-
ation, Nevertheleſ they were diſobedient, and rebelled against thee, and cast
thy Law behind their backs, and ſew thy Prophets, &c, and the ſame we may
obſerve in Ezra, ch. 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 accord-
ing to the abominations of the Canaanites, and mingling themfelves with
the people of the Land, ver. 1. 2. The goodneffe 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 fupplication, for the
giving thanks for mercy received is an effectual way to obtain New mercy :
According to that known faying. Efficaciſſimum genus rogandi est gratias
agere.
Thankſgiving carries fupplication in the ſpirit of it. And if according
to the Apoſtle, Phillip. 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 thankf-
givings.
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 for-
get to ſhew it to men. And he that ſtops his ear to the cry of the poor, he may Prov. 21.138
cry but ſhall not be heard, Yea, his prayers are ſo far from coming up as In-
cenſe before God, that they are an abomination. Cornelius that was a man
of prayer and fasting alſo, as is noted of him, A[t.10. 30. was full of Alms-
M m 2
deeds
260
A Religious Fast.
Serm. 13.
1
deeds, A&t. 10. 31. and both together came up as a memorial before God.
Alms-deeds as they are not to be confined to a falt day, ſo ſurely are not to be
excluded. He that will on ſuch a day ſhut up his purſe, let him take heed
leaſt God ſhut up againſt him, his eare, his heart and his hand. The People
complain, Ifa. 58. 3. Wherefore have we fafted and thou feeft not ? God tels
them they fafted, but ſhewed not mercy; and therefore faſted not aright.
and then tells them what was the faſt that he had chofen, ver.7. Is it not to
deal thy bread to the hungry, and when thou feeft tbe naked, that thou cover
them &c.
Certainly thoſe duties that ought to follow our faſting, or elſe it avails no-
thing 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 peaformance.
And next I ſhall ſhew what frame of ſpirit is requiſite to ſuch a day, with-
out which all theſe duties may be externally performed, and yet the faſt not
accepted. For as the Apoſtle faith of Circumciſion, It is that of the heart and
of the fpirit, fo is that faſting that is well pleaſing to God. There may be
confeſſion, fupplication, renewing the covenant, Thankſgiving, almes-
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 foul conſiſts ing
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, Ifa. 58. 5. they
did hang down their heads like a bulruſh, but their fouls did not bow down
within them. We calla 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
fackcloth, if Pride cover the heart, or to ſpread alhes under us if the foul lye
not down in the duſt, or to faſt from bodily food, if the ſoul be not emptied
of ſelf-fulneſs.
2. Godly forrow. A fast day is for afflicting the ſoul, and how is the ſoul
afflicted without true forrow? The Hebrew word in dy that ſignifies a fast
is derived from a root that ſignifies to afflict, fo eſſential is the afflicting the
foul to the day. It was a charge againſt the Jews, Ifa.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, chap.10.3. I ſat fall three weeks mourning.
urning. As at
our funeralls, many enter the honfe of mourning and wear black, but there is
no mourning within, nor no garment of heavinels covers their faul.
So
Serm. 12.
A Religious Fajt.
261
So do many enter the day and duty of fasting, but no godly forrow enters
with them into it, or meets them in it. Every thing is beautiful in its ſeaſon,
Ecd.3. II. Afast day wants its beauty if no true forrow attends it.
Wee make confeſſion of fin, but if there be no forrow. 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 Gods heart ſhold be affected with our confeſſions, when
our own are not. The Jews upon their ſolemn days, had their folemn ſa-
crifices. A fast day is a ſolemn day, and it is not to be without its facrifices,
and the great Sacrifice or Sacrifices of the day, is a broken and contrite Pfal. str.
fpirit.
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 Jehofhaphat fear-
ed, and then proclaimed a Fast, 2 Chro. 20. 3. And ſo did the King of Ni-
neveh, Jonah 2. when Gods judgements are abroad we ought to fear, and
this fear ſhould lead us to meet him in the ways of his judgement by prayer
and faſting, for all our ſerving God is to be coupled with fear, Pfal. 2. 11..
our rejoyceing is to be with trembling, much more our mourning.
In a fast day we eſpecially deprecate Gods wrath, and therefore we ought
to have ſuch a ſenſe of it, asmay cauſe facred fear. There is no affection of
the foul but ought to be fanctified to the ſervice and honour of God, and ſo
fear among the reſt, and is then to be exerciſed, when we draw Nigh to God,
eſpecially in the folemn duties of a fast.
4. Ingenuous ſhame, ſin is in it felf a ſhamefull thing, and therefore when it.
is confeſſed upon a ſolemn day, it ought to be with ſhame. As Ezra, hearing
of the ſin of Iſrael after their return from their captivity, he fat aſtonied un-
tillebe Evening, and then riſeth up, and rends the mantle, and fpeaks to God:
O my God I am aſhamed and bluſh to lift up my face unto thee. Ezra 9.5. And
to us belongeth confufion of face, faid Daniel in his fafting,. Dan..9. 8. Twa
things cauſe ſhame. One is to act contrary to our own reaſon, and the other
is, to act unſuitably to anothers kindneſſe. The one is abſurd, and the on
ther is diſingenuous,and both may cauſe ſhame. And there are both theſe in fing
Eſpecially when committed with allowance, for right reaſon doth condemn it,
and it is a high violation of the law of kindneſſe, to return evil where we
receive all our good.
5. Inward purity, by which I mean, not a total freedom from fin, but a
freedom from a corrupt end, and the ſecret allowance of finin our faſting. Ei-
ther of theſe will ſpoil the faſt.
1. A corrupt end; As the Phariſees who fafted, to appear religious before
men. And the Jews in Babylon who fasted, but did ye faſt to me, even to
me? faith the Lord, Zach. 7.5. their end was not right.
2. A ſecret allowance of fin, this made the Jews faſting of no avail with
God, Jer 14. 10. They have loved to wander. There is their allowance of
fin, And when they faſt I will not hear their cry, ver. 12. There their fast
:
turns to no account. It is ſaid of Ahab, be rent his cloaths, put on fackcloth
and fafted, 1 Kings 21.27. But ſtill he kept faſt his fin; and fo not accepted.
As when the Jews came to enquire of God, Ezek.14. God tells them, he will
262
A Religious Faft.
Serm.13.
not be enquired of by them. And why? becauſe they fet up Idols in their heart
ver.7. ſo if men come to God by fasting, and prayer; and have in their hearts
an allowance of fint, (which God the ſearcher of hearts can know, ) they
bring an Idol along with them in their hearts, and their prayer and fasting are
rejected of him. David well knew this, when he faith, if I regard iniquity
in mine heart, Godwill not hear my prayer, Though men while they are fast-
ing and praying are not viſibly acting ſin, yet God feeth the aſpects of the
ſoul, if that be looking towards ſin with pleaſure and delight (As that He-
brew word *1.987 there imports) the prayer is rejected.
Sim euffe pertse Or if we read the words,as
the French Tranſlation (I think more properly)
quelque malice, renders them. If I had regarded ſome wickedneſs in my heart, God would
not have heard my prayer ; The ſence is the fame to my preſent pur-
poſe,
6. Evangelical Faith and Hope in God, all our confeſſions and humiliations
and ſupplications ought to be joyned with faith in Chriſt, and hope in Gods
mércies, or elſe they want the great Ingredients of their acceptableneſs with
God. As in Ezra's fast, Shechaniah itands up and faith to him, we have tref-
paſſed against our God, and taken strange wives, &c. Yet there is hope in
Iſrael concerning this thing. Ezra.10.2. And to the Lord our God belong mer-
cies and forgiveneſſes ſaid Daniel in his fasting, Dan. 9.9. Gods mercy and
Chrilts merit ſhould bear up our faith and hope, while our fin is caſting us
down with forrow. As Samuel endeavored to bring the people, firſt to a
ſenſe of their fin in their chooſing a King, and then bears up their faith and hope
by telling them, God will not forſake his people for his name fake, i Sam. 12.
22. and David while he was confeſſing his fins of adultery and murther,
Pfal.s i. yet Stileth God, the God of his Salvation, ver.14. and whiles he
was crying to God out ofthe depths as he ſpeaks, and making his fupplication
Pfal. 1 30.1, 2. yet he joyns therewith faith and hope in Gods mercy, věr.4.
But there is forgiveneffe with thee that thou maist be feared. All our du-
ties, even our fasting, and humiliations ought to be perform’d Evangeli-
cally, which cannot be, except faith and hope do accompany the performance
of them.
3. I next proceed to ſpeak of the ſpecial occafions that call us to this religi-
ous fast.
1. Is the affliction and distreß of the Church.
When the Jews were in great diſtreſs then Eſther appointed Mordecai and
the Jews to faſt, Esther 4. 16.
When the Ammonites and Moabites invaded Judah with a great Army,
then Jehoſhaphat proclaimed a fast, 2 Chro. 20.. 3. When a great famine
was upon the land of Iſrael, then ſaid the Prophet Joel. chap. 1.14. Sanctifie
a fast call a ſolemn aſſembly.And when the Jewes were in Babylon, then they
kept their fást of the 4 b5 by hand 10+moneth, all the time of their captivity
though the ſeveral months had reſpect to ſome particular calamities that befelt
them in thoſe moneths. Sympathy and ſorrow are naturally expreſt by faft-
ing; and are fpiritually to be expreſt with reſpect to the Churches diſtreſſe
by a Religious fafting.
2. Upon the occaſion of extraordinary ſin,If in a particular family it may be
a juſt
Serm. 13.
A Religious Faft.
263
a juſt occaſion for a faſt in the family, if in a particular Church, or in a Nati-
on, it may be an occaſion of a more publick faſt. As the faſt of Ezrachap.9.
and of Nehemiah chap.9. was upon the occaſion of the fin of Ifracl in making
marriages with the people of the Land. And Hezekiab rent his clothes,
and covered himſelf with fackcloath, and went into the houſe of the Lord up-
on the occaſion of Rabſhakens reproaching and blaſpheming God, as well as
the diſtreſſe that was upon himſelf and the people by Senacheribs invaſion, as
we read Ifa.37. beginning. We ſhould mourn over the diſhonor done to
God, as well as any diſtreſs and trouble, that may come upon our ſelves,
and we read of the Congregation of Iſrael weeping before the door of the Ta-
bernacle, upon the account of the whoredom committed by many of them
with the Daughters of Moab, and bowing down to their Gods. Numb.
25.6.
3. For the obtaining fome Eminent mercy, or for ſucceß in any great under- Eſther 4. Ils
takings and enterprizes. As Eſther before ſhe went in to the King to beg for
the lives of her People, ſhe required her Maidens, Mordecai and the Jews
to faſt. And Ezra proclaimed a faſt to ſeek a right way froin God, for them-
felves, their little ones and all their ſubſtance, when they were coming out of
the Captivity to ſettle in their own Land, Ezra 8.21. When Paul and Bar-
nabas were ſent forth to their more publick Miniſtry, certain Prophets faſted
and pray'd, and laid hands on them, and fent them away, A&t. 13. 3. and
when they ordained Elders for the Churches, they commended them to the
Lord with prayer and faſting. Alt, 14. 23.
4. For Conqueft over ſome eminent Temptation. This may be the
occaſion of a private faſt, when a private perſon lyes under it, or of
a more pulick Faſt, if the temptation reacheth further. As Chriſt
ſpeaks of fome kind of Devils that are not caſt out, but by Faſt-
ing and Prayer. And the Rule may reach to Soul-temptations, as well
as bodily poſſeſſions, whereof our Saviour there ſpeaks.But I haſten.
4. I ſhall next ſpeak of the concern that abſtinence from foood hath in
the duties of a faſt.
1. That hereby the ſoul may be more fit for its operations; the pampe. Jejunium pur-
ring, and feeding the body is uſually injurious to the free exerciſe of the ſoul. gat mentem,
And therefore the chaſtening it with due faſting may befriend the ſoul therein, carnem fpiritu
eſpecially in ſuch exerciſes wherein the ſoul is to have leaſt communion with fubjicit, concu-
the body.
piſcentiz nebu.
læ difpergit; as
As the body ought not to be robbed for the ſerving of God, of that which is Aufin fpeaks
neceſſary for it; for God hates robbery for ſacrifice, fo by undue providing Ser. 230, de
for it, we may rob the ſoul, and rob God of that ſervice which it ought to Temp.
performe unto him.
The body, it is call'd by Philoſophers to znogou, or bruta pars hominis, the
brute part of man. I And a brute is not ſo fit for mans fervice, if he be kept ei-
ther attoo high, or too low a rate. nec fuprà negotium, nec infrâ negotiuma
ſed par negotio is a good rule for the body to be treated by, And as Aqui.
nas ſpeaks, abſtinence from food upon a folemn faſt is requiſit ob elevatio-
enem mentis, for the elevation of the mind, that it may get looſe form the fen-
fitive part, and ſo more freely aſcend tothings above. As the Apoſtle kept
his:
264
A Religions Faft.
Serm. 12.
1
Sam.12,20,
his body in ſubjection, that he might with more freedom run the race to ob-
tain the Crown that is incorruptible; 1 Cor.9. 26. 17. Severity to the body
may in ſome caſes be mercy to the ſoul.
Ás David chaſtened his ſoul with faſting, Pſal. 69. 10. It was its ſenſitive
part he immediatly chaſtned, that the rational and intellectual part might be
more vigorous and active.
2. In this bodily abſtinence there is fomething of a ſelf-judging in it: for
by abſtaining for a while we judge our felves unworthy of returning to ſuch
refrelhings and comforts of nature at all. We are by abſtaining from food
to reckon our ſelves unworthy of it.
3. By it we alſo expreſs our ſympathy with the Churches ſufferings, I
mean in thoſe faſts that are kept upon that account. And nature ſeems to
teach men this: as when David would have had Uriah go to his own houſe
when he was coine from the Camp; he anſwered The Ark and Iſrael and
2 Sam.II. II. Judah are incamped in the open field, ſhall I then go to my houſe, and eat and
drink,&c.As by eating and drinking we expreſs our gladneſs, fo by abſtaining
we properly expreſs our forrow and ſympathy with others ſuffering. Whiles
Davids child lay ſick,he faſted and would eat nothing, but when the child was
dead, he then would declarehis ſhaking off his ſorrow by calling for food and
eating
5. Laſtly I ſhall ſpeak of theabuſe of a religious faſt.
And this great Ordinance is ſeveral ways abufed.
1. There is a Pharifaical abuſe of it, by oftentation.
When men faſt to put on a diſguiſe of extraordinary devotion and fanctity,
As the Phariſes did thus, And by disfiguring their faces and counterfeiting a fo-
lemn and dejected countenance,& by mortified habits,&c. did ſeek to gain the
reputation of extraordinary holineſs among the people. As the Phariſee in the
parable among other things boaſted of his oftenfafting, I fast twice a week.
Strict piety hath ſuch a real value in it, that ſome that have it not, yet will pre-
tend to it, as thinking to advance their reputation by it.
1 Kings 21. 2. There is a miſchievous abuſe of it, (if I may fo expreſs it) when mens
hearts are full of malice, miſchief and cruelty, and will hide it under the diſ-
guiſe of a religious faſt. As Jezebel when ſhe was deſigning againft Naboths
vineyard, and life alſo, ſhe proclaims a faſt; and thoſe Jews that are reprov-
ed, Efaiab 58. they fafted and fafted, but it was for ſtrife and debate, and
to ſmite with the fiſt of wickedneſs. They oppreſt the poor, laid heavy yokes
upon their necks and ruined them by their cruelties, and yet were very zea-
lous fafters, as our Saviour ſpeaks of the Phariſes, who made long prayers
for a pretence while they were devouring widows bonfes, Math. 23. 14.
3. There is a formal abuſe of it, when men have not ſuch ſinful ends as I
mentioned, but yet reſt in the externals of the day, and care not to reach the
fpiritual part of the duty. They go along with the ſeveral duties of the day;
but deeft aliquid intis : there is that wanting within, that is the proper
work of the day. They fit before Godas bis people, as if they were humbling
themſelves before him, but there is nothing in their hearts that anfwers be-
fore God to the outward ſhew they make before men. Religious duties ac-
cording to Scripture language are not done, if not done aright : fo that as
they
i Cor. li.
Serm. 13.
265
A Religious Faſt.
Aqu'n. 22.
147. Art. 1.
and junkets are
allowed, Aquin.
the Apoſtle tells the Corinthians, This is nott o eat the Lords fupper, becauſe
they did not eat aright, ſo when men are formal in faſting : this is not keep
ing a faft.
4. There is a Popiſh abuſe of it
1. By groundleſs fafting, as on the veſpers of their Saints days: and their
Quadrageſima's
, faſting the holy time of Lent, in imitation of Chriſts faſting
in the wilderneſs which was miraculous, and ſo not imitable.
2. By making fatting meritorious : and that which is part of ſatisfactory
pennance for the expiation of fin, as Aquinas fpeaks exprefly faſting is to be
uſed ad ſatisfaciendum pro peccatis, to make ſatisfaction for ſin.
Q
3. By their prohibition of certain meats, which God hath commanded to be
They forbid
received with thanksgiving, and yet allowing others in their room, which are Carnes, ova &
as inconſiſtent with the abitinence of a true falt;as thoſe that their Church pro- all forts of filha
hibits, but yet they have the ſalve of a diſpenſation in ſuch caſes, and if men and other viands
will open their purſes, they may gratifie their palats.
5. Laſtly, faſting may be abuſed by too frequent uſe, eſpecially publick
falts. It is an extraordinary duty, and therefore not to be practiſed upon
a. 2148, Art.8.
ordinary occaſions. The too ordinary uſe of it, may take off from the reve-
rence, and ſolemnity of the duty. We find the ſeveral public falts upom re-
cord in ſcripture were taken up upon fome eminent occaſions.
And beſides it may make Religion burdenſom; and weak converts may be
diſcouraged that are already brought in. And thoſe that are without may be
prejudiced and hindred. We ſhould not make Chriſts yoke heavier than he
would have it. Chriſt did not impoſe the rigour of the legal miniſtration up-
on his Diſciples, nor the burthenſome traditions of the Phariſes : nor did
not himſelf practice the austerity uſed by John the Baptiſt, nor impoſed it
upon his diſciples either.
Thus I have run through the five particulars I propoſed to diſcourſe this
ſubject in.
And upon the whole ſhall make ſome practical uſe.
Uſe 1. It reprove ſuch who inſtead of prayer and faſting when required of
them, give up themſelves to all exceſs of riot, who make their belly their
God, fo far they are from denying it for the ſervice of God, who practiſe, as
it was ſaid of Iſrael in caſe of the golden Calf.The people ſat down to eat and to
drink, and roſe up to play, And ſay according to this licentious Proverb
quoted by the Apoſtle out of Iſaiah 22. 13. Let us eat and drink, for mor-
row we muſt dye.
Though God be viſiting the world with his judgments, daſhing the nations
like potters veſſels. One againſt another, yet they care for none of theſe things;
they are loath fo far to own God as to faſt and pray under his rebukes; and
their ſpirits are too high to ſtoop to the humbling duties of fuch a day, be-
cauſe faſting and praying have been abuſed, it may be by ſome in hypocriſie,
they are glad of that excuſe to lay it quite aſide.
The Book of Ecclefiaftes they value above all Scripture becauſe of two or
three verſes they find therein, that they can interpret to gratifie a ſenſual life,
chap. 2. 24. There is no better thing than that a man ſhould eat and drink and
thut hefhould make his ſoul enjoy good of his labour, and to the ſame purpoſe
Nn
in
266
A Religions Faft.
Serm. 13.
in chap. 3. 13. and chap.5.18.19. But they ſhould conſider that Solomon
only ſpeaks of the good of man with reſpect to this life, and the end that
God giveth man the good things of this life for, it is to uſe them for the out-
ward comfort of his life, which he ſpeaks of in oppofition to ſuch to whom
God hath given wealth and riches and honour, yet hath not given him power
to eat thereof, Eccl. 6.2. Sure there is a Medium betwixt fordid ſparing;
and luxurious ſpending, betwixt uſeing the meats and drinks to the due com-
fort of nature, and the abuſing them to the great injury of the ſoul. And
though due feaiting is lawful, yet ſtill with reſpect to the proper ſeaſon, and
not to be killing ſheep, and ſlaying oxen; and drinking wine in bowles when
God calls to faſting, and baldneſle, and girding on of fackcloth. As the
Prophet complains, Ifa.21. 12. 13. and who can reckon the manifold evils
that ariſe from this ſenſual courſe of life. The Schoolmen ſpeaking of the fin
of gluttony, aſſign to it five Daughters. In epta Laritia, Scurrilitas, im-
munditia, multiloquium, and hebetudo mentis circa intelligentiam. That
is fooliſh Mirth, Scurrility, Uncleanneſſe, Talkativeneſſe, and dulneſſe of
inind.
And Solomon gives an account of the off-ſpring of ſenſual and inordinate
drinking, Prov. 23.29. Wbo hath wo? who hath ſorrow? who hath con-
tentions? who hath babling? who hath wounds without cauſe? who hathred.
nefſe of eyes? they that tarry long at the wine, &c. And as men are hereby
injurious to themſelves, not only as Chriſtians, but as men, ſo they walk
contrary to God in the preſent courſe of his Providence among us.
Uſe 2. Wee may hence take notice that God ſometiines calls us to extra-
ordinary duties, as this of Faſting is, and in ſuch caſes we are not to ſatisfie
our felves with Ordinary.
Chriſtians ſhould, like thoſe men of iſachar,be wiſe in diſcerning the times
and the proper duties that belong to them, Chriſt would not have his diſci-
ples faſt while he was with them : but when he was departed, the duty would
come in ſeaſon.
So that if we meet with matter of ſorrow, and mourning; let us not be
dicouraged or offended, it will be ſo untill the Bridegrooms return.
Now therefore let us take a veiw of the preſent
face of the times, and
conſider whether this Extraordinary Duty of faſting be not now in fea-
fon.
If we conſider the ſeveral occaſions which call for this duty, are they not all
found at this day amongſt us?
1. Is the abounding of ſin an occaſion ? Pray conſider whether wickedneſs
is not grown up to a greater height, and impudence than in former ages in this
Nation? what ſhameful, and yet ſhameleſs whordome and drunkenneſs are
among us, and Oaths that vur fathers knew not.
How many of theſe fools have we amongſt us, which Solomon ſpeaks of
that make a mock of ſin, Prov. 14. 9. and mock at Religion as Fanaticiſme,
deny providence, and diſpute againſt a Deity. That now it becomes necef-
ſary with reſpect to many, inſtead of leading them to the higher points of Re-
ligion, to convince their reaſons of the Being of God, and to awake the in-
nate notices of a Deity in their hearts which are even extinguiſh't by a courſe
of fin.
What
Serm. 13.
A Religious Faſt.
267
**
What endeavors are uſed by many to debauch men into wickedneſſe,
and then to glory in what they have done ? And the more to take off
the ſcandal of Sin they ſeek to propogate it, and make it common,
and if it was poſſible to make piety fcandalous and wickedneffe noble and ho-
nourable.
Now ought there not to be faſting and mourning, when religion is thus
diſpiſed, the great God diſhonoured, and his Laws made void, was not this
practiced by David, who faid, Rivers of waters run down mine eyes, becauſe
men keep not thy Law, Pſal. 119. 136.
What we cannot reforin, let us mourn over, and mourn the rather, be.
cauſe thoſe that can and ought to do it fo little concern themſelves in it.
And hath not the Temptation of the times overtaken many that have for-
merly made great profeſſion, and drawn them to many unworthy compli-
ances for ſecular advantages, and who have thereby laid up matter to them-
ſelves for future repentance and ſorrow? and are become to others objects
of ſorrow alſo. as the Apoſtle blames the Corinthians about the inceſtuous
perſon, why have ye not rather mourned, 1 Cor. 5.3. and was it not to have
been wiſhed that all that fear God in the Nation ſhould have been better unit-
ed by this time both in Principles and practice, that we might no longer de-
fame and perſecute one another untill the Net be thrown over us all, and it be
then too late to relieve our ſelves, though not to repent. When many are at
work to let in Popery as a torrent upon us, we ſhould ſure endeavour to
ſtem the Tide both by faſting and praying unto God, and unity amongſt our
felves.
2. Is the diſtreſs of the Church of God an occaſion for it? Look abroad,
and look at home, & you may behold ſuch a ſad face upon it, that may reflect
ſadneſs upon all your hearts, where hath God a people, eſpecially in theſe
European parts of the world but there is a diſtreſs upon them? whether ye
look into France, Germany, upper or lower Hungaria, Sileſia Polonia 6.
And doth not all this make faſting a duty in ſeaſon; when Nehemiah heard from
certain that came from Judah, that the Remirant left of the Captivity were iiz
great affliction and that the wall of Jeruſalem was broken down, &c. he fat
down, mourned, faſted and pray'd before the God of heaven, Nehem, 1.4.
and this he did, though he himſelf was in a good Office inrthe Perſian Court.
Was our Condition ever ſo good at home, yet we ſhould lay to heart the af-
flictions of our brethren abroad. For as we are to rejoyce with them that re-
joyce, foto weep with them that weep, and what further calamities may yet
break forth we know not, but the sky looks ſtill red and lowring and pour-
tends bad weather, and it is our wiſdom fo to diſcern the face of the sky, as
to betake our felves to the proper duty of the times.
And thus to obſerve and ſerve, the times is good Chriſtian policy.
3. Is the agitation of great affairs in the world an occaſion for faſting ? this
alſo requires it of us at this day.
Are not the Nations embroyld in warres both by Land, and Sea ? are
there not alſo fome negotiations of peace on foot ? Is not the great Councill
of the Land to meet here at home? and do not theſe extraordinary affairs
Nn 2
call
268
A Religous Faſt.
Serm. 13
2 Chron 20.
call us to extraordinary duties, that they may be all ſuperintended and guided
to an happy iſſue in the end.
4. Is there not a ſtrange ſtupidity and ſecurity upon the hearts of moſt
men? that they will not ſee the hand of God, though rhey feel it, and though
God walks contrary to them, yet they obſerve it not, but rather walk con-
trary to him in a courſe of ſin, than meet him by repentance in the way of his
judgements. Now the lefſe others are affected, the more ſhould we endea-
vor to affect our own hearts; and to faſt the more becauſe they faſt not at all,
and the more others are widening the breach to ſtand ſo much the more in the
gap. Ezek. 22.20.
Now if we have theſe calls from God to this great duty of faſting and pray-
er, let us not fail God herein, and though we ſhould obtain nothing for o-
thers, yet we may deliver our own fouls, and we know the reſpect God had
to thoſe that ſighed and mourned in Jeruſalem that the prophet was bid to ſeta
peculiar mark upon thein, Ezek. 9.4.
And I ſhall only add this further word of encouragement, i.e. That this
extraordinary duty of Faſting hath been often anſwered with extraordi-
nary fucceffe, as Eſthers faſt when ſhe went in to the King, and Je-
boflaphats Fait,when the Ammonites, Moabites and Edomites invaded him,
and Ezra's faſt, chap.8.23. and upon Daniels faſting he had the angel Gabri-
el diſpatched to him to give him underſtanding in the things he fought, chap.
9.22. and again upon his faſting in chap.10, he ſaw a viſion, wherein a man
appear'd to him, and told him that he was a man greatly beloved, and from
the firit day that he ſet himſelf to underſtand and chaſten himſelf before God,
his prayers were heard, and ſometimes where ordinary prayer hath not
prevailed extraordinary hath had ſucceſfe , which Chriſt intimates in faying.
This kind cannot be caſt out but by fasting and prayer, Mat. 17.21.
Thoſe that now faſt and mourn in the Bridegrooms abſence ſhall rejoyce
with himn for over at his return, then they ſhall feaſt, but faſt no more, and
the days of their mourning ſhall be ended, as Chriſt ſaid to his Diſciples, I
will ſee you again, and your heart ſhall rejoyce, and your joy no man taketh
from you, John 16.21.
Though their preſent faſting and mourning hath a good in it beyond the
worlds feaſting, and rejoycing, yet the conſequent of it makes it incompa-
rably better. The Bridegroorn was once upon earth with his Church, but
departed and ſo gave her occaſion of faſting and mourning, but when he comes
again, he and his Church ſhall never faſt, and therefore faſting will then ne-
ver come into ſeafon again, as the faſt of the 4th th7b Toth moneth was to the
boufe of Judah joy and gladneffe, Zach. 8. ſo all the faſts kept by the people
of God here on earth will be (and that incomparably) more joy and glad-
neſs to them in heaven; and that for ever.
But to conclude all, take theſe two Rules,
1. Faſting being an extraordinary duty ought to be managed with an extra-
ordinary exerciſe of grace, Chriſt would have his Diſciples endued with a
greater meaſure of grace, before he would put them upon this duty; This
new wine muſt be put into new bottles, ſo that as Chriſt asked James and
Joha concerning his baptiſme, are ye able to be baptiz'd with my baptiſme?
fo
Serm.13
A Religious Faft.
269.
:
fo may we ask Chriſtians now concerning faſting, are ye able to keep a
faſt.
2. faſting ought to be followed with ſincere and univerſal reformation, elle
it avails nothing. The Jews fafting mention'd. If&. 58. was rejected upon
this account. They went from their faſts to Strife, Debate, Oppreſſion,
Covetouſneſſe, and no wonder then that they Complain aud ſay, why have
we fafted, and thou takeſt no notice. Nay this reformation is fo neceſſary
That the denomination of a faſt is attributed to it, Ifa.58.6.7. Is not this the
Faſt that I have choſen, to looſe the bands of wickedneſſe, to deal thy bread to
the hungry &c. If moral duties be neglected, the practice of the Stricteſt In-
ſtitutions is unacceptable to God
Serm. 14.
:
.
:
}
270
Serm. 14.
Secret Prayer
Queft. How to manage ſecret Prayer, that it
may be prevalent with God to the comfort
and ſatis faction of the Soul:
Serm. XIV
{
Math. 6.6.
But thou, when thou prayeſt, enter into thy cloſet and when thou
haft shut thy door pray to thy Father which is in ſecret, and thy
Father who ſeeth in ſecret, Shall reward thee openly.
W
E have here our bleffed Lords inſtruction for the management of
ſecret prayer the Crown and glory of a child of God, wherein ob-
ſerve.
1. The direction preſcribed for our deportment in ſecret duty,
in three things.
1. Enter thy cloſet, the word Taucov Heſychius gloſſes by Sróxpupov orxmus, a
fecret or recluſe habitation, and Suidas by Sugavgós, a hiding place for treaſures
by a Metonymy. The 70 (ſuch as we have it) turn the hebrew word 7777 ſo
frequently by auéioy, that we need enquire no further as Gen. 43.30.Exod.
8.3. 2 Sam. 13.10, 1 Kings 1.15.and otherwhere for a chamber, a parlour,
a bedchamber. Sometimes the word him foramen, caverna, a hole, cleft
or cavern in a rock, as Iſaiah 4.2. 22. which they render alſo by tgávan and
dni rima. The Etymon of the word being derived 87. Tô Triudu, from holes,
pits, caves cut out in ocks ſhewes, that it notes ſecret places for retirements
or repoſitories. Its accordingly rendred by ſecret chambers Math. 24. 26.
and by cloſets, Luke 12. 3.
2. Shut the door or lock it as the word infinuates xndoas thy soegy from
whence xreis a key is deduced and are both put together as appears by Rev.
3.7. and 20. 1, 3. implying that we muſt barre or bolt it.
3. Pray to thy Father in ſecret, [Father] which is pietatis e poteſtatis
appellatio, as Tertullian notes a name hinting both piety and power to thy
Father,] noting both propiety and intimacy.
2. A gracious promiſe which may be branch't into three parts.
1. For thy Father ſees thee in ſecret, his eye is upon thee with a gracious
aſpect, when thou art withdrawn from all the world.
de orat.
2. He
Serm. 14.
Succeſsfully managed.
271
Abel
.
2. He will reward thee, Soodart, retribuet reponet or as Ambroſe reads it,
reddet; fo-the word is ſometimes tranſlated by rendring Math. 22.21. Rom. De Cain and
2.6. & 13.7. by delivering Matb. 27.58. Luke 9. 42. by yielding or af-
fording Heb. 12. 11, Rev. 22. 2. All which comes to this, he will return
thy prayers or thy requeſts amply and abundantly into thy boſome.
3. He will do it openly, év Ted Paveso, perſpicuouſly and manifeſtly before
the world fometimes, and moſt plentifully and exuberantly before men and
Angels at the great day, ſecret prayers ſhall have open and publick an-
fwers.
3. Heres a demonſtration of ſincerity, from the right performance of this
duty, ſet forth by the Antitheſis. But thou ſhalt not be as the hypocrites,
verſes..
when] i.e. as often as thou prayelt by thy felf, enter not thy houſe only,
thy hall or thy common chamber, but thy cloſet, the moſt ſecret and retired
privacy.
1.Shut the door] that others may neither diſcern thee, nor ruſh in ſud-
denly upon thee. He ſhall reward thee] i.e. he ſhall anſwer thee and perform
thy requeſt, as a gracious return to thy ſecret ſincerity. God is pleaſed by pro-
iniſe to make himſelf a debter to ſecret prayer. It brings nothing to God but
empty hands and naked hearts: to ſhew that reward in Scripture fence does
not flow in uport the ſtreams of merit but grace. Its monkiſh divinity to af-
ſert otherwiſe, for what merit ſtrictly taken can there be in prayer : the meer
asking of mercy cannot merit it at the hands of God who out of our moſt fin-
cere petitions (being at beſt impregnated with ſinful mixtures) might take
up matter enough to fling as the dung of our facrifices in our faces. We halt Mal. 3.30
like Jacob both in and after our choiceſt and ſtrongeſt wreſtlings. But ſuch
is the
grace of our heavenly Father, who fpies that little ſincerity of our ::
hearts in ſecret, that he is pleaſed to accept us in his beloved and to ſmell a
favour of reſt in the fragrant perfumes and odours of his interceſſion.
Hence though I might draw forth ſeveral notes, yet ſhall treat but of one
containing the marrow and nerves of the text.
Obf. That ſecret prayer duely managed is the mark of a ſincere beart
and hath the promiſe of a gracious return. Prayer is the ſouls colloquy with:
God, and ſecret prayer is a conference with God, upon admiſſion into the pri-
vy chamber of heaven. When thou haſt ſhut thine own cloſet, when Gud
and thy ſoul are alone: with this key thou openeſt the chambers of paradiſe
and entreſt the cloſet of divine love. When thou art immured as in a
curious Labyrinth from the tumultuous world, and entred into that garden of
Lebanon in the midſt of thy cloſet: thy ſoul like a ſpiritual Dedalus takes to ,
its felf the wings of faith and prayer and flies into the midſt of heaven among
the Cherubims. Imay term ſecret prayer, the inviſible flight of the ſoul in-
to the boſome of God, out of this heavenly cloſet riſes Jacobs ladder whoſe
rounds are all of light, its foot ſtands upon the baſis of the covenant in thy
heart; its top reaches the throne of grace. When thy reins have inſtructed Pfal.167.. .
thee in the night ſeaſon with holy petitions, when thy ſoul hath deſired him in 111,26.9.
the night, then with thy ſpirit within thee wilt thou ſeek him early. When
the door of thy heart is ſhut and the windows of thine eyes feal'd up from all
vain and worldly objects, up thou mounteſt and halt a place given thee to Zach 3.7.
walk.
272
Secret Prayer
Serm. 14
Gen, 24.63.
ver. 12.
Cant.2.4.
Gerfon.
Eph.5.18
.
Mat. 23.14.
Caut, 2, 14.
walk
among angels that ſtand by the throne of God; in fecret prayer the ſoul
Exod.3.1, like Moſes is in the backſide of the deſert and talks with the Angel of the Co-
venant in the fiery buſh. Heres Iſaac in the field at eventide meditating and
1 King 19 4. praying to the God of his Father Abraham. Heres Elijah under the Juniper-
tree at Rithrab in the wilderneſſe and anon in the cave hearkning to the itill-
ſmall voice of God. Here's Chriſt and the ſpouſę alone in the wine cellar and
the banner of love over her: where ſhe utters verba dimidiata, ubi bibit ebri-
am Sobrietatem Spiritus, but half words having drunk of the fober exceſſe of
Joon 1.48;
the ſpirit. Here we find Nathaniel under the fig tree though it may be at ſe-
cret prayer, yet under a beam of the eye of Chriſt. There ſits Austin in the
Cinfeff.1.18.c.13 garden alone, ſighing with the Pſalmiſt uſque quo Domine, how long O Lord,
and liftning to the voice of God, tolle lege, take up the Bible and read.
Its true, hypocrites may pray and pray alone and pray long and receive
their reward, mapayap Bhi Jupišovy dutoi, from ſuch whoſe obſervation they de-
Chryfoft. in loc. fire but takes no true delight in ſecret devotion, he has no ſpring of af-
fection to God. But O my dove, faies Chriſt, that art in the clefts of the
rock, let me hear thys voice for the melody thereof is ſweet. A
weeping countenance, and a wounded ſpirit, are moſt beautiful proſpects to:
to the eye of heaven, when a broken heart powers out repentant tears like.
ſtreams from the rock ſmitten by the rod of Mofes law in the hand of a Medi.
Pril.130.1.
ator. Oh how a niable in the ſight of God, out of the depths have I cried to
thee, as Chryſoſtom gloſſes [ OTW.JEV Szo op weg néces cã enrvoor til gavin,
sielov Troingov, gõ tiv cuxay, ] draw ſighs from the furrows of thy heart , è fulco
peitoris. Let thy prayer become a hidden myſtery of divine ſecrets, like
Ifa.38.2,5.
good Hezekiah upon the bed with his face to the wall, that none might obfer-
ve him,or like our bleſſed Lord that grand example, who retired into folitudes
and mountains apart, and ſaw by night the illuſtrious face of his heavenly Fa-
ther in prayer : the reaſons follow.
1. Becauſe a ſincere heart buſies it ſelf about heart work, to mortifie ſing
to quicken grace, to obſerve and reſiſt temptations, to ſecure and advance
Pfal.45.13.
his evidences; and therefore is ſo much converſant in ſecret prayer. The
glory of the Kings daughter ſhines within, arrayed with clothes of gold: but
they are the ſpangled and glittering hangings of the cloſet of her heart : when
ſhe entertains communion with her Lord. The more a Saint converſes with
his own heart, the more he ſearches his ſpiritual wants and feels his fpiritual
joyes.
2. Becauſe a ſincere heart aims at the eye of God, he knows, that God be-
ing a ſpirit loves to converſe with our fpirits, and to ſpeak to the heart more
then the outward ear. He labours to walk before God, as being alwayes in
his fight, but eſpecially, when he preſents himſelf at the footſtool of mercy.
Chryf.
Becauſe God's inviſible thyeuxnv gõ Toid UTAV Giya Béastell. An inviſible God is de-
lighted with inviſible prayers when no eye fees but his, he takes moſt pleaſure
in the ſecret glances of a holy heart. Therefore a gracious ſoul prays in fe-
Job 3.3;.
cret with the faine diligence and care, nay ſometimes more, when in a holy
frame, that he may; reap the comfort of his fincerity before the eyes of God.
But no more of this, lets deſcend to the queſtion deducible from the words,
a queſti-
Hof.2.14.
Serm. 14.
Succeſsfully managed.
272
may
V, 19.
a queſtion of no-leſſe importance then daily uſe and of peculiar concernment
to the growth of every Chriſtian.
Queſt
. How to manage ſecret prayer, that it may be prevalent with God tą, Queft.
the comfort and ſatisfaction of the soul.
For methods fake, I ſhall divide it into two branches.
1. How to manage ſecret prayer that it may prevail with God?
2. How to diſcern and diſcover anſwers to ſecret prayer that the ſoul
acquieſce and be ſatisfied, that it hath prevailed with God.
Before I handle theſe, I would briefly prove the duty and its uſefulneſs,
leaving ſome caſes about its attendants and circumſtances towards the cloſe.
As to the duty it ſelf, the text is plain and diſtinct in the point: yet fur-
ther obſerve in Solomons prayer that if any man,beſides the community of the
people of Iſrael ſhall preſent his fupplication to God, he there prays for a
1 King.8.38.
gracious and particular anſwer and we know Solomons prayer was anſwered
by fire, and therefore hence we may learn a promiſe given forth to perſonal Chron.6.29
prayer. Beſides the many ſpecial and particular injunctions unto individual i Chron.7.4.
perſons in the caſe, as Job 22. 27. and 33. 26. Pfal. 32. 6. and 50.15.&c.
wives as well as husbands are to pray apart, Zech. 12. 14. 727 folitary a-
lone by themſelves, and Jam. 5:13;
We may argue this point froin the conſtant practice of the holy Saints of
God in all ages, but eſpecially of our bleſſed Lord, and 'tis our wiſdom to
walk in the way of good inen, and keep the paths of the righteous, what Prov.2.20;
ſhould I ſpeak of Abraham, Eliezar, Iſaac, Jacob, Moſes, Hannah, He-
zek:ab, David and Daniel. The time would fail me to bring in the cloud of
witneſſes, our Lord we find ſometimes in a deſert, in a mountain, in a gar-
den at prayer, Cornelius in his houſe, and Peter upon the houſe top in ſecret
ſupplications to God.
The experience of Gods gracious preſence and anfwers ſent in upon ſecret
prayer, as in the ſtories of Eliezer, Jabez, Nehemiah, Zechariah, Corne- Nehem.3. 4.
lius and Pau,&c.For this cauſe, becauſe David was heard, ſhall every one that Pfal.32.6.
is Godly pray unto him.
I might urge the uſefulneſs,nay in ſome caſes the neceſſities of ſecret appli.
cations to God.
1. Are we not guilty of ſecret fins in the light of Gods countenance, that
cannot, ought not to be confeſſed with or before others, inſomuch that near
relations are exhorted to ſecret and folitary duties, Zechariab. 12. 12.
I Cor. 7.4
2. Are there not perſonal wants that we would preferre to God alone.
3. Are there not ſome ſpecial mercies and deliverances that concern our
own perſons more peculiarly which ſhould engage to commune with our own
hearts and offer the facrifices of righteouſneſs to God.
4. May there not be found ſome requeſts to be powred out more particu-
larly in ſecret as to other perſons and as to affairs of the Church of God which
may not be commodiouſly inlifted upon in common.
2 Chron.4.10
Pfal.4 4, 5.
Oo
5. Do
ܕܲܚܼܙܕ̈ܝܺܬ݂
274
Secret Prayer.
Serm. 14.
5. Do not ſometimes emergent and urgent paffions ſpring out of the foul
in ſecret, that are not comely in ſociety.
6. To argue from the text, may nut the fouls ſecret addreſſes about in-
ward forrows and joyes, be a ſweet teſtimony of the ſincerity and integrity of
Prov. 14.10
the heart, when the heart knoweth its own bitterneſs and a Itranger interme-
2 Sam.18.33. dles not with his joy, perhaps a man has an iſomael, an Abſalom, a Rebobo-
am to weep for and therefore gets into an inward chamber : where, behold
Job 16. 19,20. his witneſs is in heaven, and his record on high, and when others may ſcorn or
pity,his eye powreth out tears unto God.
To end this, when a holy ſoul is cloſe in ſecret what complacency does it
take when it has bolted out the world, and retired to a place that none knows
of, to be free from the diſturbances and diſtractions that often violate family
Pfal.31.20.
communion : when tis in the ſecret of the face of God: in the hidden place
91. I.
of the moſt high and in the ſhadow of the almighty, oh how ſafe, how com-
Job.29.4. fortable.
Theſe and the like I paffe by, neither can I inſiſt upon ſecret prayer under
the variety of mental and vocal: nor enlarge upon it as ſudden, occaſional or
ejaculatory, referring fomewhat of this toward the end.
Let's addreſſe then to the firſt queſtion in anſwer whereto I muſt preface
that fome things which aptly belong to ſecret prayer, yet being in ſome mea-
fure coincident with all prayer, publick private and ſecret its congrous to
treat of ſuch as are of great uſe as to the management of our preſent duty and
therefore muſt referre to a double head.
1. Queſt. How to manage ſecret prayer, as 'tis coincident with
prayer
in
general;
so that it may prevail?
:
Via dc erud
1. Uſe fome preparation before it, ruſh not ſuddenly into the awful pre-
ſence of God. Sinctuary preparation is neceſſary to fanctuary communion.
Such ſuitable preparatory frames of the heart come down from God. Thou
wilt prepare the heart and cauſe thine ear to hear. 'Twas a good ſaying of
Pfal.10.17.
one [intime devotè nunquam mens orat, que ſe, &c. premeditationibus pri-
is non excitat ] He never prayes ardently, that does not premeditate favour-
Ricard, de s.
ly, Daniel when he made that famous prayer, its faid, he ſet his face to feek
hom in 1.1.c.7. the Lord. Jehofhaphat alſo ſet himfelf to ſeek the Lord. The Church in
2 Chron.20.3
her foul deſires the Lord in the night, and then with her ſpirit ſeeks him early.
Ifa.26.9.
Deires blown by me lita'ion are the ſparks that ſet prayer in a light flame.
The work of preparation may be caſt under five heads when we apply to ſo-
lemn and ſet prayer.
1. The conſideration of ſome attributes in God, that are proper to the in-
tended petitions.
2. A digeſtion of fome peculiar and ſpecial promiſes that concern the affair.
3. Meditation on ſuitable arguments.
4. Ejaculations for aſſiſtance.
5. An engagement of the heart to a holy frame of reverence and keeping to
the point in hand [Nec quicquam tunc animus quam folum cogitet, quod
Cyer. de ora“,
9.106 6. cdit' procurar ] was ſerious advice from Cyprian, let the ſoul think upon nothing
but
Serm.14.
succeſsfully managed.
275
but what it is to pray for and addes that therefore the miniſters of old prepa-
red the minds of the people, with furfum corda, let your hearts be above.
For how can we expect to be heard of God when we do not hear our felves,
when the heart does not watch while the tongue utters. The tongue muſt be
like the pen of a ready writer to ſet down the good matter, which the heart Pfal.45.1.
indites, take heed of ramblings, to preach, or tell pious ſtories, while
pray-
ing to the great and holy God, is a branch of irreverence and a careleſs frame
-of ſpirit, Heb. 12. 28.
2. Humble confeſſion of fuch fins as concern and referr principally to the
work in hand. Our filthy garments muſt be taken away, when we appear
Zech.3.4.
before the Lord that hath chofen Jeruſalem. Look upon my afflictions,cries
David and forgive all my ſins. There are certain fins that often relate to Plal.25.18.
afflictions. Firſt, deliver me from my tranſgreſſions, then hear my prayer Pfal.39.8,12.
O Lord: for this is the heavenly method, he firit forgiveth all our iniquities Pfal.103.3.
and then healeth all our diſeaſes. A forgiven foul is a healed ſoul, while a
man is ſick at heart, with the qualms of ſin unpardoned, it keeps the ſoul un-
der delequinms, and ſwooning fits, that it cannot cry ſtrongly unto God, and
therefore in holy groanes muſt diſcharge himſelf of particular fins, and pour
out his ſoul before God. Thus did David in that great penitential Pfalm. Pfal.51.4.
For ſin like a thick cloud hides the face of God, that our prayers cannot en- Ifa.59.2.
ter. We muſt bluſh with Ezra and our faces look red with the fluſhings of Ezra 9.6.
conſcience, if we expect any ſmiles of mercy. Our crimſon fins muſt dye,
our confeffions and the blood of our facrifices, muſt ſprinkle the horns of the
golden altar,before we receive an anſwer of peace from the golden mercy ſeat.
When our perſons are pardoned, our ſuits are accepted, and our petitions
crowned with the Olive-branch of peace.
er.
3. An arguing and pleading Spirit in prayer. This is properly wreſtling
with God, humble, yet earneſt expoftulations about his mind towards us
Why halt thou caſt us off for ever, why doth thine anger ſmoke? Be not wroth.
Pfal.74.1.
very fore O Lord, remember not iniquity for ever, ſee we beſeech thee, we Ifa.64.9.
are thy people. If ſo, why is it thus ? as frighted Rebekah flies out into pray. (Pral.34.4.
An arguing frame in prayer cures and appeaſes (f ) the frights of ſpirit Gen.25.22.
Pſal.27.4.
and then inquires of God. The Temple of prayer is call'd the foules inqui-
Pfal.22.1,21.
ring place. why is God ſo far from the voice of my roaring? Thou haſt heard
Pfal. 80.4.
me from the hornes of the Unicornes. Art thou angry with the pray- Jer.14.8,9.
ers of thy people ? and how long? turn us again and cauſe thy face to shine up-Ca) P1.5.7.& 6.
O hope of Iſrael, why like a wayfaring man, like a man aſtonied?'O 4;&.31,16.
Lord thou art in the midſt of us, and we are called by thy name, leave us not 6. 9.& 22.4,
I muſt referr to Abraham, Jacob and Mofes, Foſhuah, David and Daniel : 21.& 31.2,3,
how they urged arguments with God. Sometimes from (a) the multitudes 7.& 142.7.
of Gods mercies, from (b) the experience of former anſwers,from the Name Plal
. 9. 10.
of God : from (c) their truſt and reliance upon him, (d) from the equity of (d) Pſal.17.1.
God, (e) from the ſhame & confuſion of face that God will put his people to,if (e) Pfal.31.17.
not anſwered and that others will be driven away from God, and laſtly from & 34.!;
of) Pral.20.5.
(f) the promiſe of peace. Theſe and many like pleadings we find in Scripture
Oo 2
on us.
& 16.1.
for & 35.18.
276
Secret prayer
Serm. 14.
2
for patterns in prayer : which being ſuggeſted by the ſpirit, kindled from the
altar and perfumed with Chriſts incenſe, rife up like memorial pillars be-
fore the oracle. Lets obſerve one or two particular prayers what initant argu-
2 Chron. 20. ments holy men have uſed and preſſed in their perplexities. Fehofhaphat
10,&c.
what a working prayer did he make taking pleas from Gods Covenant, do-
minion and powerful Strength, from his gift of the Land of Canaan and driv-
ing out the old inhabitants, ancient mercies! from his Sanctuary and his pro-
miſe to Solomon, from the ingratitude and ill requital of the enemies, with an
appeal to Gods cquity in the caſe, and a humble confeſſion of their own impo-
tency:and yet that in their anxiety, their eyes are fixt upon God. You know
how gloriouſly it prevailed when he had ſet ambuſhments round about the
Court of Heaven, and the Lord turn'd' his arguinents into ambuſhments againſt
ru) Joel 3.2. the children of Edom &c. Yea, this is ſet as an inſtance () how God will
deal againſt the Enemies of his church in the latter dayes. Another, is that
admirable prayer of the angel of the Covenant to God for the reſtauration of
Zech. 1.12. Jeruſalem, wherein he pleads from the length of time and the duration of his
indignation for threeſcore and ten years, from promiſed mercies and the ex-
piration of prophecies : and behold an anſwer of good and comfortable words
from the Lord, and pray obſerve, that when arguments in prayer are very
cogent upon a ſanctified heart : ſuch being drawn from the divine attributes,
from precious promiſes and ſweet experiments of Gods former love : its á
rare ſign of a prevailing prayer. Twas an ingenious paſſage of Chryſoſtom
Chryſ.in Mat. concerning the woman of Canaan, pinooooti ni guvà
The poor ditreffed Creature
was turned an acute Philoſopher with Chriſt and diſputed the mercy from
him. Otis a bleſſed thing to attaine to this heavenly Philoſophy of prayer
to argue bleſſings out of the hand of God. Here's a ſpacious field. "I have
given but a ſmall proſpect, where the foule like Jacob does in arenam defcen-
dere. Enter the liſts with omnipotency and by holy force obtain the blef-
fing.
4. Ardent affections in prayer betokening a heart deeply ſenſible, are great-
ly prevalent. A crying prayer pierces the depths of heaven. We read not
a word that Mofes fpake, but God was moved by his cry. I mean not an
obſtreperous noife, but melting moans of heart. Yet ſometimes the fore
and pinching neceſſities and diſtreſſes of ſpirit extort even vocal cries not dif-
pleaſant to the inclined eares of God. I cryed to the Lord with my voice,faies
David, and be heard me out of his holy hill, and this encourages to a freſh on-
ſet : bearken to the voice of my cry, my King and my God. Give ear to my cry,
hold not thy peace at my tears, another time he makes the Cave Eccho with
Pfal.142.1,56. his cries : I cryod, I cryed, attend to my cry, for I am brought very low, and
V.7. what's the Iſſue, Faith gets courage by crying: his tears watred his faith that
!
it grew into confidence, and ſo concludes, thou ſhalt deal bountifully with me
Coronabunt. and the righteous ſhall crown me for Conquer iur. Plentifull tears bring bounti-
full mercies, and a crying ſuitor proves a triumphant praiſer. Holy Jacob
was juſt ſuch another at the fords of Jabbok he prevailed with the angel
, for
Hof.12.4
he wept, and made fupplications to him. Hezekiah may bring up the rear
1 King.20 5.
for the Lord told him, he had heard his prayer; for he had ſeen his tears.
Jer, 31.18. Such preſidents may well encourage backſliding Ephraim to return and be-
moan
IS.
Ixod,14 15.
PT21.3.4.
Pral.s.2.
Pfal.39.12.
i
יַכְתִרוּ
Serm. 14.
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277
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moan himſelf and then the bowels of God are troubled for him. Nay, wee
have a huly woman likewiſe weeping fore before the Lord in Shiloh, and 1 Sam.i.19.&
then rejoycing in his falvation. The cries of Saints are like yocal muſick joyn-
ed with the inſtrumental of prayer; they make heavenly melody in the eares
of God. The bridegroom calls to his mourning dove, let me hear thy voice Cant
. 2.14.
for that's pleaſant. What Gerſon ſaies of the fores of Lazarus, Quot vulne Gerſ. Tom. 2.
Fol.77.a.
ra tot linguas habuit, as many wounds, ſo many tongues : We may ſay of
fighes, cryes and groanes in prayer ſo many eloquent orators at the throne of
God.
5. Importunity and aſſiduity in prayer is highly prevalent. [ Non ut fasti. Ambroſe de
dioſa continuetur oratio ſed ut affidua frequenter effundatur ] not that wee Cain & Abel.
ſhould lengthen out prayer with tedious and vain repetitions as the heathen l. 1.C.9.
did of old, or as the Euchitæ in Conſtantius his time that did little elſe but pray, Epiphan; hares
but that we ſhould be frequent and continue inſtant in prayer. Whereas 36.
our Lord bids us to pray alwaies, and the Apoſtle Paul to pray without ceaſing Luke 18.1.
we are to underſtand it of Conſtancy at times every day. As the mourning 1 Thef.5.17.
and evening Sacrifice at the Temple is call'd the Continual burnt offering. As Numb. 28.4960.
Mephiboſheth is ſaid to eat bread Continually at Davids table, and Solomons 2 Sam.9.7.
Servants to ſtand Continually before him, i.e. at the ſet and appointed times.
So tis required of us to be Conſtant and aſſiduous at prayer, and to follow
our lawfúll requeſts with perſeverance. Thus Hannah is ſaid to multiply 1 Sain. I. 12.. |
prayer and received multiplied anſwers; expreffely indeed ſhe prayed but
for one Son, but ſhe had Six Children returned in, upon prayer.
When the ſoul perſevers in prayer, tis a ſign of a perſevering faith and füch
may have (6) what they will at the hand.of God, when praying according to (b)Joh.16.27
preſcript. Nay, urgent prayer is the token of a mercy at hand, When E- 1 King.18..431-
lijah prayed ſeven times one after another for rain, the clouds preſently
march up out of the ſea at the command of prayer. Askof me things to come Ifa.45,18
faith the Lord, and concerning the works of my hands, command ye me. When
we put forth our utmoſt ſtrength in prayer, and will as it were receive no
nay from heaven, our prayers muſt be like the Continual blowing of the fil-
ver Trumpets over the facrifices for a memorial before the Lord. Like the Numb. 1o. moi
watchmen on the walls of Jerufalem which never hold their peace day nor
night, are commanded not to keep ſilence nor to give him reſt. Nay Ifa.62.07.
God ſeemes offended at another time, that they did not lay hands upon him,
64.7.
that they might not be conſumed in their iniquities. Such prayers are as.
it were a holy
moleſtation to the throne of grace.
Its ſaid of the man that roſe at midnight to give out three loaves to Luk.1.18,
his friend, he did it not for friendſhips fake, but did thv divaidlar, becauſe he
was impudent, ſo importunately to trouble him at ſuch a ſeaſon as 12 a clock
at night. Our Lord applies the parable to inſtant prayers. The like we find
of the ſucceſfe of the widow with the unjuſt judge becauſe ſhe did rapex do rómov; Luk.18.5
vex and moleft him with her follicitations But of all, the pattern of the wo-
man of Canaan is moſt admirable, when the diſciples deſired her to be diſmiſt Mat,153
becauſe ſhe troubled them by crying after them, and yet ſhe perſiſts. May
I ſay it reverently, Chriſt delights in ſuch a troubleſome perſon. Though
278
Secret Prayer
Serm. 14.
lib. 2. p. 447
Tom, 4. edit.
Bali 1569.
P.353.
(a) Mat. 15. 12. as an Ancient obferves by comparing both Evangeliſts, that firft(a) the cried
(b) Mark 7.23. after Chriſt in the ſtreets, But our Lord taking (6) houſe the follows him thi-
(c) Mat.15. 23. ther and falls down at his feet, but as yet (c) He anſwered her not a word, [ In
Auguftin de con. co filentio egreffum fuiffe Jeſum de domo illa] Then our Lord going out of the
fenfu Evangelift houſe again. She followes with ſtronger importunity and argues the mercy
into her boſome, and Chriſt aſcribes it to the greatneſs of her faith. Young
dydignutíd, as another termes it : a laudable and praiſe worthy immodeſty,as
in the former caſe to knock ſo rudely at midnight is deemed no incivility at
the gate of heaven. This is rénors évesyscsún as Pariſienſis reads it, depreca-
Rhet. divin. jufti aſſidua. An aſſiduous prayer is the way to become an efficatious prayer
It's ill taken, if not importunate. Cold petitioners muſt have cool anſwers.
If the matter of prayer be right and the promiſe of God fervently urged,
thou art like to prevail like princely Iſrael that held the Angel by the Collar
(to ſpeak with reverence) and would not let him go untill he had bleſt him.
Ver. 24. But 'twas hot work moſt of the night even to break of day : to ſhew that in
ſome caſes of extremity we muſt hold out in prayers. For our Lord in the
next v. to the text does not forbid the length of prayer: for he himſelf upon
occaſion continues a whole night in prayer. But ſuch as are filled with imper-
tinent multiplications of vain words,and have neither holy reaſonings nor fpi-
ritual and warm affections, and yet think to be heard for their much ſpeak-
ing
Qu. But can God be moved by our arguments, or affected with our trou-
bles? He is the unchangeable God and dwells in the inacceſſible light.There's
no variableneſs or Shadow of turning. A metaphor from the fixed ſtarrs, which
Kepler. Aftron. admit no parallax and therefore Aſtronomers cannot demonſtrate their magni-
tude: for our eyes or inſtruments can yet give no intelligence of any increaſe
or diminution of their diameter or light.
Gen.32.16.
Luk 6.18,
Jam.1.17.
1.4. p. 495.
- Fran. 1635,&c.
Argol, Tab.
8.7%,
Anſ. Thoſe holy motions upon the hearts of faints in prayer are the fruits
of the unchangeable decrees of his love to them and the appointed uſhers of
mercy. God graciouſly determines to give a praying, arguing, warme,
affectionate frame as the prodromus and forerunner of a decreed mercy. That's
the reaſon that carnat men can enjoy no ſuch mercies, becauſe they pour out
no ſuch prayers. The ſpirit of prayer prognoſticates mercy enſuing. Where-
Jer.29,10,12.
fore, when the Lord by Jeremy foretold the end of the
captivity, he alſo pre-
I(2.45.1,2,4. ſignifies the prayers, that ſhould open the gates of Babylon. Cyrus was
11,19. propheſied of to do his work for Jacob his ſervants fake and Iſrael his elect;
but yet they muſt ask hiin concerning thoſe things to come and they ſhould
not ſeek him in vain. The glory of the latter dayes in the return of Iſrael is
Erek, 36.34,37. fortold by Ezekiel; but yet, then the Lord will be engaired of by the houſe of
Ifrael to do it for them, The coming of Chriſt is promiſed by himſelf: but
17,20. yet the Spirit and bride ſay, come, and he that heareth mult fay come, and
when Chriſt faies he will come quickly : Even ſo come Lord Jeſus. Divine
grace
kindles theſe ardent affections when the mercies promiſed are upon the
wing. Prayer is that intelligible chain as Dionyſius calls it that draws the
ſouls up to God and the mercy down to us, or like the Cable that draws the
{hip to land, though the ſhoare it felfremaine unmoveable. Prayer has its
kindlings
دره1.1.Rev
Gercom T. 2,
K KE
Serm. 14.
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379
i
YO
7
kindlings from heaven, like the ancient facrifices that were inflam'd with ce. 2 Chron.7.>
leftial fire.
6. Submiſſion to the alwiſe and holy will of God. This is the great benefit
of a Saints comunion with the ſpirit, that he maketh interceſſion for them ac-
cording to the will of God. When promiſed mercies are revealed in more Rom. 8. 27.
abfolute termes; the ſanctified will concenters with the will of God. When
we pray for holineſs, there's a concurrence with the divine will. For this is
the will of God even your fanctification. When we pray that our bodies
1 Thell.4.3.
may
be preſented a living facrifice acceptable to God : we then prove what is Rom.12.1, 2
that good, acceptable and perfect will of God.
But I ſpeak here as to out-
ward mercies and enjoyments and the gradualities or degrees of graces,and
fpiritual mercies. But as to ſubſtance of ſpiritual mercies, the promiſes in
fuch caſes run freely, as if in any place there ſeemn to lye any limitations or
conditions, thoſe very conditions are otherwhere graciouſly promiſed to be
wrought in us. In the Covenant of grace, God does his part and ours too.
As when God commands us to pray in one place : he promiſes in another
place to pour ont upon us,& Spirit of grace and ſupplication. God commands us (a)Zec. 20.10.
to repent and (b) turn unto him.In another place, (c) Turn thou me and I shall (1) Ezek.14.6.
be turned, for thou art the Lord my God, and again turn thou us unto thee 0 (c) Lam. 5.21.
and we ſhall be turned, (d) make you a new heart and a new ſpirit: 0- (d)Ez.18. 31.
therwhere (e) A new heart will I give you, and a new ſpirit will ' put within rejEzek. 36.
76,27
you,&c.and cauſe you to walk in my ſtatutes, that (f )ye might walk unto all
pleaſing, ſays Paul, for this cauſe I ceaſe not to pray for you, &c. that he
would ($) work in you, that which is well pleaſing in his fight. Workout ( f) Col. 1. 9.
your Salvation, (b) for it is God, that worketh in you to will and to doe, of his
(8) Heb. II.
good pleaſure. Precepts, promiſes and prayer are connext like ſo many gol-
den links, to excite, enccurage and aſiſt, the ſoul in fpiritual duties. But Ch]Phil. 2.12,
in other caſes as to temporal and temporarymercies,let all thy deſires in
pray-
er be formed with ſubmiſſion guided by his counſel and proſtrate at his feet &
acted by a faith, ſuitable to the promiſes of outward bleſſings; and then it ſhall
be unto thee (1) even as thou wilt. He ſaid well, cardo deſideriorum fit volun.
tas Dei, exaudiat pete cardinem]Let all thy deſires as to temporals turn upon
riMat. 15.
the hinge of the divine good pleaſure. That man ſhall have his own will that Gerſon.F.22
reſolves to make Gods will his. God will certainly beltow that which is for
the good of his people. Pfal. 34. 18. and 84. 11. Math.7. 11. Rom. 8,28.
One great point of our mortification lies in this to have our wills melted into
Gods,and tis a great token of ſpiritual growth. When not only content but
joyful to ſee our wills croſt,that his may be done. We pray that his Kingdoin
may come,let it appear by ſincere prayer,that his will may be done. When
our wills are facrificed in the flames of holy prayer, we many times receive
choicer things then we ask exprefly. Twas a good ſaying [nan dat
quod volumus,ut det quod malimus] God many times grants not what we will,
in the preſent prayers that he may beſtow, what we had rather have, when
we have the prayer more graciouſly anſwered then w petitioned, we know
Rom.8.26.
not how to pray as we ought: but the ſpirit helps us out with groans that fe-
cretly hint a correction of our wills and ſpirit in prayer. In great ansities
and pinching troubles nature dictates ſtrong groans for relief: bút fuſtaining
grace
10.
21.
1:32
28
280
Secret prayer
Serm. 14.
Heb. 12. 10. grace and participation of divine holineſs, mortification from earthly comforts
excitation of the ſoul to long for heaven; being gradually weaned from the
Wormwood breaits of theſe fublufary, tranlient and unſatisfying pleaſures,
and the timeing of our hearts for the ſeaſons , wherein God will time his deli-
verances; are ſweeter mercies, then the preſent return of a prayer for an
outward good into our bofoms. What truly holy perſon would looſe that
light of Gods countenance, which he enjoyed by glimpfes in a cloudy day for
Plal. 4.6, 7.
a little corn and winė. Thou haſt put more gladneſs into my heart, faies Da-
vid. Nay in many caſes, open denials of prayer prove the moſt excellent
anſwers, and Gods not hearing us is the moſt ſignal audience. Therefore at
the foot of every prayer, ſubſcribe fiat voluntas ina and thou ſhalt enjoy pre-
venting mercies, that thou never foughteſt, and converting mercies to change
all for the beſt, reſting confident in this that having askt according to his will
1 John 5. 14. he heareth thee.
7. Laſtly, preſent all into the hands of Chriſt. This was fignified of old,
1 King 8. 33. by praying towards the Temple, becauſe the golden mercy Jeat typifying
Heb.8.3.
Chriſt, was there, he is ordained of God to offer gifts and ſacrifices, and
therefore 'tis of neceſſity that he ſhould have fomething from us to offer, being
a Heb. 10.21. (a) the high prieſt over the houſe of God. What does Christ on our behalf
at the throne of grace. Put ſome petition into the hands of Chriſt, he waits
for our offerings at the door of the oracle, leave the ſighes and groaris of thy
heart with this compaſſionate interceſſor who is toucht with the feeling of
Heb.4.15.
our infirmities who fympathizes with our weakneſſes. He that lies in the Fa-
benyugalo thers boſome and hath (b) expounded the will of God to us, addes (c) much
John 1. 18.
incenſe to the prayers of all Saints before the throne of God and explains our
cHev.8. 3.
d Pfal.141.2.
wills to God; (d) fo that our prayers perfumed by his, are ſet forth as in-
e Job 9. 33.
cenfe before him. He is the (e) daies man, the heavens man betwixt God
fJohn 1516. and us. Whatever we ask in his name, he puts into his golden cenfer, (f)
and 16.23. that the Father may give it to us.
When the ſweet ſinoak of the incenfc of
Chrilts prayer aſcends before the Father, our prayers become ſweet and a-
miable and cauſes a favour of reſt with God. This I take to be one reaſon
why the prevalency of prayer is ſo often aſſigned to the time of the evening
& Math.27.46. ſacrifice, pointing at the death of Chriſt, about($) the 9th. hour of the day,
Ad. 3. 1.10. near the time of the evening oblation. Hence it was that Abrahams facrifice
30. received a gracious anſwer, being offered (b) about the going down of the
Gen.15.12.
Sun. Ifaac went out to pray at eventide, Elijah at mount Carmel prays
24.63
i 1 Kin.18.36. and offers at (i) the time of the evening facrifice, Ezra fell upon his knees
k Ezr.9.5.
and ſpread out his hands (k) at the evening facrifice. David begs that his
I Pfal.141.2.
prayer may be virtual iu the power of the even ſacrifice. Daniel at pray-
er was toucht by the angel about the time of the (m) evening oblation. All
to fhew the prevalency of our acceſfe to the throne of grace, by the vertuous
merit of the interceſſion of Chriſt, the acceptable evening facrifice. Yea and
therefore we are taught in our Lords prayer, to begin with the title of a Fa-
ther, in him we are adopted to children,and to uſe that prevalent relation as
an argument in prayer. There are ſome other particulars in reſpect to prayer
in general, as it may be connext and coincident with ſecret prayer as ſtability
offpirit, freedome from diſtraction by wandring thoughts, the actings of
.
m Dan.0.21.
faith
Sermo42
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281
faith, the aids of the fpirit &c. which I paffe by and come to the ſecond
branch.
Directions.fpeciall.and peculiar ito ſecret prayer.
1. Be ſure of intimate acquaintance with God. Can we preſume that are but
duſt and aſhes to go up into heaven and boldly to enter the preſence-chamber
and have no fellowſhip with the Father or with the Son? (a) Acquaint thy ſelf a Job 22,21,
with him and be at peace &c. Then ſhalt thou have thy delight in the Almighty
26, 27.
and lift up thy face unto God, thou ſhalt make thy prayer unto him, and be ſhall
hear thee.(b)The decrees of thy heart fhall be eſtabliſht to thee and the light ſhal. bv.28.
jhine upon
thy waies.Firſt(o)lhining acquaintance & then, fhining anſwers.Canit Job 29.3,4.
thou ſet thy face unto the Lord God, then thou mayeſt ſeeks hirn by prayer, Dan. 9. 3.
firſt Daniel ſets and ſhewes his face to God, and then ſeeks him by prayer and
fupplications, Does God, know your face in prayer, do you often converſe
in your cloſets with him, Believe it, it muſt be the fruit of intimate acquain-
tance with God, to meet him in ſecret with delight. Can ye come familiarly
as a child to a father conſidering its own vileneſs, meanneſs, or unwor-
thineſs in compariſon with his divine love, the love and bowels of a heavenly
father. Such a father, the father of fathers, and the father of mercies. 'How 2 Cor. 1.2,3.
ſweetly does the Apoſtle joyn it, God is our Father becauſe the Father of our
Lord, and becauſe his Father and ſo our Father, therefore the Father of mer-
cies. Oh what generations of mercres flow from this paternity. But plead
we muſt to that capacewyn, that manuduction and accefſe to this father through
Eph.2.18.
Chrilt by the fpirit. We muſt be gradually acquainted with all three. Firſt
with the ſpirit, then with Chriſt, and laſt with the father; firſt God ſends the Gal. 4. 6.
ſpirit of his ſon into our hearts, and then through the ſon we cry Abba father. Eph. 1.4.
The bowels of mercy firſt wrought in the father to us,he choſe us in Chriſt and
then ſends his ſpirit to draw us to Chriſt, and by Chriſt to himſelf. Have ye
this acceſſe to God by the ſpirit, boſom-communion flowes from boſom-af-
fection. If your ſouls are truly in love with God, he will graciouſly ſay to
your petitions, be it unto you according to your love.
Times of finding God. A godly man prayes in finding ſeaſons. When Gods 2. Obſer.
heart and ear are inclined to audience, when God is ſaid to(a)bow down his ear a Plal.
31. 2.
unto us. There are ſpeciall ſeaſons of drawing nigh to him, when he draws nigh Pía).32.6.
to us times when he may be found. When thybeloved looks forth at the window Cant. 2.9.
and Thewes himſelf through the latteffe. That's a time of grace when he knocks
at the door of thy heart by his ſpirit. Motions upon the heart are like the
Doves of the Eaſt fent with letters about their necks. As he ſaid of Ber-
nard [Ex motu cordisiſpiritus Sancti præfentiam agnofcebat ] he knew when Gerſon.T.2.
the holy ſpirit was preſent:wịth him, by the motion of his heart. When God 27. a.
reveales himſelf to the heart, he opens the eares of his Servants for ſome gra- Pfal.27.4, 8.
2 27.
cious meſſage. When God bids us ſeek his face, then the ſoul muſt anſwer
one thing have
. I deſired, That will I ſeek after. Firſt holy deſires warme the
heart, and they ſet the ſoul on ſeeking. They are like meſſengers ſent
from heaven to bring us into his preſence. Take heed then of quenching the
Spirit of God. He that is born of the ſpirit knows the ſound, povor the voice John.3 8.
of the ſpirit. When the ſoul's melted by the word, or ſoftned by afflictions, or
Рp
feeles
5.2.
20
282
Secret Prayer.
Serm. 14
Rom 8.27.
Sam.7.27, 28.
Cant, 7.9.
Prov. 28.9.
Pfal.130.3;4.
Ifa.35.7.
feeles fome holy groanes and fighs excited by the fpitit, that's a warm time for
prayer : then we enjoy the ſenſe tò opórnja TS TVEULOTG the intimations of the
ſpirit of God, or when prophecies are nigh to expire, then there are great
workings and ſearchings of heart in Daniel, Zechary, Simeon and Anna, or
when ſome promiſe comes with applying power. Therefore hath thy Servant
found in his beart to pray this prayer unto thee, for, thou haft promiſed this
goodneß unto thy Servant. When we find promiſes dropt into the foule like
wine, It cauſes the lips of them that were afleep to ſpeak.
3. Keep Conſcience tender of, and clean from, ſecret fins. With what face
can we go to a friend, to whom we have given any ſecret affronts, and will
ye be ſo bold as to come before the God of heaven, when he knows ye main-
tain ſome ſecret luſt in your heart. Dareſt thou to bring a Dalilah with thee
De orat. p.213. into this ſacred cloſet. True is that of Turtullian, Qantum a præceptis, tan-
tum ab auribus Dei longè fumus. He that turnes his ear from Gods precepts,
muſt ſtop his mouth in the duſt, if God turn his holy cares from their cries.
Pfal.90.7,8.
When our ſecret fins are in the light of his countenance, we may rather expect
to be conſumed by his anger and troubled by his wrath.
Objelt. But then who may preſume and venture into Secret Commu-
nion.
Anſ. True, If God ſhould ſtrictly mark what we do amiſs, who can ſtand ?
David was ſenſible of this objection, but he anſwers it humbly: There is for-
giveneſ with thee that thou mayeſt be fear’d. If we come with holy purpofes
to leave all fin, he hath promiſed to pardon abundantly. His thoughts and
waies are not as ours, guilt makes us fly his preſence : but proclamation of
pardoning grace to a wounded ſoul that comes for ſtrength from heaven to fub-
due its iniquities, ſweetly drawes the ſoul to lye at his foot for mercy. Though
we cannot as yet be ſo free as formerly, while under the wounding ſenſe of
guilt, yet when he reſtores to us the joy of his ſalvation, he will again uphold us
with his free spirit. Yet take heed of Scars upon the ſoul. God know's our
fooliſhneß and our guiltineſſes are not hid from him, yet we come for purging
and cleanſing mercy. A godly man may be under the ſenſe of divine diſplea-
fure, for fome iniquity that himſelf knoweth, as the Lord ſpake of Eli, yet the
way to be cured, is not to run from God, but like the diſtreſſed woman,
come fearing and trembling and fall at his feet and tell him all the truth.
if prayer have cured thee, fin no more leſt a worſe thing come unto thee. For
if we regard iniquity in our heart, the Lord will net hear us, but the guilt may
ſtare conſcience in the face with great amazement. As 'tis ſtoried of one that
ſecretly had ſtolne a ſheep, it ran before his eyes in prayer that he could have
10 reit. How ſtrangely will memory ring the bell in the eares of conſcience!
If we have any ficret fin in deliciis, if we look but afquint with deſires and fe-
cret thoughts (after our peace-offerings ) to meet our beloved luſts again,
This is dangerous, God may juſtly give up fuch to caſt off that which is good,
Ho?.4.17.& 6.3. to cleave to their idols and let them alone. But if the face of the heart be not
knowingly and willingly ſpotted with any ſin or luft (bating infirmities which
he mourns under) then thy countenance through Chrift will be comely, in the
8-76.6. eye of God and thy voice fweet in his eares, and as he ſaid Qui benè vivit
ſemper
Mic.7.19.
Pral 51.12.
Pral.69.5.
1 Sam. 3.13.
Mark 5.3
But
PA1,66,18,
Prov.7.14
Gerrno, T.a,
Serm. 14.
Succeſsfully managed.
283
(C) 116,16.
femper orat : a holy life will be a walking continuall prayer, his very life is a
conſtant petition before God.
4. Own thy perſonal intereſt with God, and plead it humbly. Conſider
whom thou goeſt to in ſecret, pray to thy father, who ſeeth in ſecret. Canſt
thou prove thy ſelf to be in Covenant, what thou canſt prove, thou mayeſt
plead and have it ſucceſſefully iſſued. In prayer we takeGod's covenant into our Pfal. 50.15,16.
mouths but without a real intereſt the Lord expoftulates with ſuch, what have
they to do with it. God never graciouſly heares but 'tis upon intereſt. This
argumentSolomon preſſes in prayer, for they be thy people and thine inheritance, 1 King 8 st.
Thus David pleads, (a) Thou art my God, heare the voice of my fupplication (a) Pſal 140 6,
(b) I am thine, Lord Juve me. (c) Truly I am thy ſervant, I am thy ſervant 118.94
Arias turns 73 $ by obſecro,quaſo, I beſeech the O Lord, I am thy ſervant God
will avenge his elečt when they cry unto him, I was cast upon thee from the Luk.189.
the womb, thou art my God from my mothers belly. Ther-fore Aſa turnes the Pfal.19,10.
conteſt heavenward, O Lord thou art our God let not morial man prevaile a-
gainſt thee. Thou takeſt me for the ſheep of thy fold and the ſervant of thy 2 Chion,14.11.
houſhold, therefore ſeek me. When Iſrael ſhall be refined as ſilver and tried Pfal.119.176.
as gold, they ſhall call on his name and he will hear them. I will ſay, it is my
people, my tried, refired, gulden people and they ſhall ſay, the Lord is my God, Zech.13 9.
When thou canſt diſcerne the print of the broad ſeal of the covenant upon thy
heart and the privy ſeal of the ſpirit upon thy prayers,and can?t look upon the
Son of God in a facerdotal relation'to thee:thou may'ſt (a) come boldly to the (a) Heb.5. 16.
throne of grace in time of need.
5.
Be very particular in ſecret prayer both as to fins, wants and mercies,
(b) Hide none of thy tranſgreſſions if thou expect a pardon. Be not aſhamed (b)P[11.32,5.
to open all thy neceſſities. David argues (c) becauſe he is poor and needy, (c) Praj 40.17.
four ſeveral times he preſſes his wants and exigences before God like an ear-
neſt but holy beggar, and (d) ſhewed before him his trouble, from 7? Co 22.
ram, preſents before him his ragged condition and ſpreads open his fecret (d) Pfal
. 142.7.
wounds, as fob faid, he would order his cauſe before him, from 77%, diſpon-
Job 13.4
erem inftruerem, marſhall every caſe as a battel in rank and file. There wee
may ſpeak out our mindes fully, and name the perſons that afflict, affront,
and troubles us,and woe to them that a child of God upon a mature judgment
names in prayer, I find not that ſuch a prayer in Scripture return'd empty.
Jacob in a great ſtrait : Deliver me from the hand of my brother, from the hand Gen.32.11.
of Efan. David in the aſcent of Mount Olivet, O Lord I pray thee turn the
counſel of Ahithophel into fooliſhneſs. Prayer twiſted the rope for him at Gi- 2 Sam.15.31.
Lob. Thus Fehoſhaphat in his prayer names Ammon, Moab and Edom con 2 Chron. 20.10.
ſpiring againſt him. Thus Hezekiah ſpreads the railing letter before the Lord !(2.37 14.
and the Pſalmiſt takes them all in a round Catalogue that conſulted againſt If- Pfal.83.6.&c.
tael. Thus the church in her prayer names Herod, Antipas, and Pontius Joſeph. 1.18.c.9.
Pilate, whereof the firſt was ſent into perpetual baniſhment, and the latter Euſeb.Chronol, 2.
flew himſelf. It's of great uſe in prayer to attend to foine ſpecial caſe or ſingle P.159.
requeſt with arguments and affections ſuitable. For this cauſe (faies Paul) 1 Eph.3.14.
bow the knee. Suppoſe a grace deficient in its ſtrength : Lord increaſe our Luk. 17.5.
faith; or a temptation urgent : For this I pray'd to the Lord thrice. A great , Cor.12.8.
reaſon why we reap ſo little benefit by prayer, becauſe we reſt too much in
gene-
705.
86.1.
109.22.
P p 2
284
Serm. 14.
Secret prayer
generals and if we have ſucceſſe 'tis but dark, that often we cannot tell what
to make of the iſſues of prayer. Beſides, to be particular in our petitions
would keep the ſpirit much from wandring : when we are intent upon a
weighty caſe and the progreſſe of the ſoul in grace would manifeſt its graduall
.
fucceffe in prayer.
6. Holy and humble appeales before the Lord in ſecret, when the ſoul can
fubmiſſively and thankfully expoſe it ſelf to divine ſearching about ſome mea-
Pral.139.23 ſures of holineſs and grace wrought in the heart. The ſoul cannot bide by the
Tertul.de orat. preſence of God under flaſhings of defilement.[neque agnoſci poterit a ſpiritu
Þ. 213.
ſanctoſpiritus inquinatus] Neither will the holy ſpirit own a defiled ſoul.But
when a perſon can humbly modeſtly and reverently ſay, ſearch me and try
my reines and if there be any way of wickedneß in me, Lead me in the everlaſt-
ing way. It will be the meane of the ebullitions and boilings up of joyfull
affections and meek confidence at the footſtool of grace. Eſpecially in pleas
of deliverance from wicked and proud enemies. When David can plead in
compariſon with and in the caſe itated between his enemies and himſelf : For
Pfal. 85. 2,14, I am holy : It ſhewes him a token for good, or when we plead againſt the af-
17. faults of Satan, can we be conſcious, that we have watcht and prayed againſt
entring into temptation. When in the maine we can waſh our hands in inno-
Pral. 26. 6. cency, we may then comfortably compaſs Gods altar about. In caſe of op-
Pfal.18.20.7.3.
poſition and injuſtice. Herewarded me (faies David in the point of Saul)
according to my righteouſneſs and the cleanneſ: of n.y band's, before him. Or
about the truth of the love that is in the heart to God. Thor that knowejt all
John 21.17. things faies Peter, knowest that I love thee. As to zeal for the worſhip
Neh,1.4. 14,22
and ordinances of God, fo did Nehemiah. As to the integrity of a well-ſpent
life, ſo did Hezekiah, or if we cannot riſe ſo high, yet as the church did, The
de fire of our Joul is to thy name and to the remembrance of thee.z iOr la tly
when we can unfainedly plead the uſefullneſs of a mercy intreated, in order to
Eph. 6. 19.
the divine glory. As when a miniſter,or the church of Chriſt for him, prayes
for ſuch gifts and graces, ſuch knowledge and utterance that he may winne
Col.4.3.
fouls to Chriſt, and can appeal that it is his principall aime; this is glori-
7. Pray for the ſpirit, that ye may prayin and by the ſpirit. Awaksn the
Cant.4.15.
North and the South to blow upon thy garden that the ſpices thereof, may flow
forth. Then thou mayeſt invite Chriſt
, Let my beloved come into his garden
andeat his p:calant frutits. That the ſoul may enjoy him and hold ſweet com-
munion with him. All ſucceſſefull prayer is from the breathing of the ſpirit
of God, when he inſpires and indites, when he directs the heart as to matter
1 Cor. 2.10. and governs the tongue as to utterance. God graciouſly hears the fighes of
Rom.8.27.
his own Spirit formed in us. He ſent forth his ſpirit and the waters flow. That
Plal. 147.18. I may allude : the waters of contrition flow upon the breathing of the ſpirit
and the ſoul is as it were all afloat before the throne of grace, when theſe living
Ezek.47.1.
waters iſſue from under the threſhold of the ſanctuary. Sequitur. lachrymoſa de-
votio flante spiritu fanito. Devout tears drop down from the ſpirits influences.
Melting fupplications follow the infuſions of grace by the ſpirit. Then they
Zech.12.15. fhall mourn for piercing of Chriſt, faies the prophet, and be in bitterneſs as
for a firſt bornilik, be mourning at the town of Hadadrimmon where Fofiah
Ifa.33.3.
Iſa.26. 8.
Ous.
-
Gerroin. T. 2.
K.K. 4. 49.
was
Serm, 14.
Succeſsfully managed.
285.
2 Chron.20.8.
9.
was flain. Then (a) in that day what inundations of mercy. ſhall refelh the a 13. 1. 2;4. &
Church, when the Lord will extend her peace like a river, and the 14.8.
glory of the Gentiles like a flowing ſtream': great things to the Church and Trai, 66, 12
gracious things to the ſoul. Inter orationem ſuſpiria cognofcit, holy fighs in ult.p.3.1.
prayer give intelligence of great mercies to follow. Nay to withſtand po-
werfully all the wiles of Satan: one means is, to conſecrate every part of the Eph. 6. 18.
ſpiritual armour by prayer in the Spirit.
8. Apply ſpecial promiſes to ſpecial caſes in prayer. For God hath and
will magnifie his word of promiſe above all his name, when we are under the Plal.138.2.
word of command for a duty: we muſt ſeek for a word of promiſe and unite John 12.28.
them in prayer.
When a promiſe of aid fuites to the precept, it renders
prayer victorious and obedience pleaſant, when we come with Gods' own
words into his preſence : when we take his words with us that he would take Hof. 14.2.
away all inquity, he'l receive us graciouſly. Jacob urged that God had bid Gen.32.9.
him return from his Countrey and kindred. Solomon urges the word of pro- 1 Kings 8.24.
miſe to David. Jebojhaphar urges the (a).word of promiſe to Solomon.
Daniel fills his mouth (b) with the promiſe given to Jeremiah, he reads and b Dan. 9.2, 3.
then applies it in prayer. Firſt, ſearch the bible and look for a promiſe, and
when found, open it before the Lord. Paul teaches us to take the (c) pro- cHeb. 13. 5366
mife given to foſhua and then to ſay boldly, the Lord is our helper, &c. For
the ſpecial ground of the anſwer of prayer lies in the (d) performance of a pro- d Pfal.50.15.
65.24
miſe, Simeon lived upon a promiſe, and (e) expired ſweetly in the arms of a
e Luk. 2. 29.
promiſe in the breathings of a prayer. Sometimes the ſoul depends for an
anſwer by vertue of the Covenant in general, as of that, (f) I will be thy fGen.17.7.
Gol: ſometimes by the great (£) remembrancer, draws water out of ſome John 14. 21.
b Iſai.12.3:
(b) well of ſalvation : but in both, Gods faithfulneſs is the fouls furety.
Hence it is that David in prayer does ſo often argue upon the veracity and
truth of God, and the Church in Micah is ſo confident, that the (2) inercy i Mic.7, 20.
promiſed to Abraham, and confirmed in truth to Jacob, ſhould be plentifully
performed to his people Ifrael.
9. Sober and ſerious reſolutions before God in prayer, the 119 Pſalm is
full of theſe, (k.) I will keep thy ſtatutes, (1) I will run the way of thy com-
k Pfal.112.8
wandments, (m) I will ſpeak of thy teſtimonies before Kings. (n) i have mv.46.
ſworn and() will perform it, that I will keep thy righteous judgments, and o- ov. 106.
therwhere(P) quicken 14s and we will cail upon thy navegand again (g)'O when pPfal. 80.18
Pfal. 101.2.
wile thou come unto me I will walk within my houſe with a perfect beart. Vifit
me with anſwers of mercy to prayer, and then the ſoul makes holy itipulati
ons and compacts of obedience to God. Thus Jacob (r) if God will be with r Gen. 28. 22.
me, then ſhall the Lord be my God; and reſolves upon a houſe for God and
reſerving the tenth of all his eitate to his ſervice and worſhip, where the par-
ticle (DX fi, if ) is not to be taken for a ſingle conditional, as, if God ſhould
Rivit in loc.
not beſtow what he promiſed, he ſhould not be his God, that were a great
1:489.6
wickedneſs, but 'tis a rational particle or of order and time. Becauſe or ſince
God is graciouſly pleaſed to promife: I will acknowledge him to be the God,
whom I adore by erecting a Temple ani paying tithes to maintain his wor-
ſhip. But whatever it is that the ſoul in diſtreſs does offer to God in pro- Gen.35:31
mile, be not flack to perform, for many times anſwers of prayer may delay. Eccl.5-4.
till
Iv. 32.
q
286
Secret Prayer
Serm. 14.
a Pfal.96.13. till we have performed our promiſes, (a.) David profefles to pay what his lips
19. had uttered in trouble, for God had heard him. If we break our words to
God, no wonder if we feel what the Lord threatned to Iſrael, that they ſhould
b Numb.14.34 know (b) his breach of promiſe.
10. A waiting frame of ſpirit in prayer, I waited patiently for the Lord,
he inclined to me and heard my cry, 19?? 1717. I expected with expecta-
Pral.40.1.
tion he walkt up and down in the gallery of prayer. This is ſet forth by hope
Pfal. 38.15.
till God hear, In thee a Lord doe I hope, thou wilt hear O Lord my God, our
Pfal.123.a. eyes muſt wait upon the Lord our God, till he have mercy upon us, more
130.6. than thoſe which watch for the morning and perſilt praying : cauſe us to hear
143.8.
Mich.7.7 thy loving kindneſs in the morning, for in thee do we truſt and ſay with Mi-
cah, I will look unto the Lord, I will wait for the God of my Salvation, my
God will hear me. Hoping, expecting, truſting, living upon the promiſe,
and looking for an anſwer of peace, as he ſaid of prayer(Sagitta movetur poſt
Gerfon. quictem fagittantis & navis quiefcentibus nautis.] When an archer ſhoots
an arrow, he looks after it with his glaſſe, to ſee how it hits the mark. So
faies the ſoul, I'le attend and watch how my prayer flies towards the boſom
of God, and what meſſages returns from heaven. As the ſeaman when he
has ſet fail
, goes to the helm and the compaſſe, and fits ſtill and obſerves the
Sun,or the pole ſtarrs,and how the ſhip works, and how the land-marks form
themſelves aright according to his chart. So do you, when you have bin at
prayer: mark your ſhip how it makes the port,and what rich goods are laden
back again from heaven. Moſt men looſe their prayers in the miſts and fogs
of nonobſervation, and thus we arrive at the ſecond queſtion.
2. Queſt. How to diſcover and diſcern anſwers to ſecret prayer, that the
ſoul may be ſatisfied, that it hath prevailed with God?
Let us now conſider the Stódoors or the condition to prayer, in the text, he
will return it into your boſomes and as to this in general, when the mercy
Pfal. 104.28. fought for,is ſpeedily and particularly caſt into your arms. Like the irratio-
147.9. nal creatures in their natural cries, ſeek their meat from God and gather what
he gives them and are filled with good. When God openly returns to his
children there is no further diſpute: for the worſt of men will acknowledge the
A&t.14.17.
divine bounty, when he fils their hearts with food and gladneſs. But when
caſes are a little dubious.
1. Obferv. The frame and temper of thy fpirit in prayer, how the heart
works and ſteers its courſe in ſeveral particulars.
1. A holy liberty of ſpirit is commonly an excellent ſign of anſwers, a co-
pious fpirit of fluentneſs to pour out requeſts as out of a fountain. As God
ſhuts up opportunities, ſo he ſhuts up hearts, when he is not inclined to hear.
The heart's fometimes lockt up, that it cannot pray: or if it does and will
preſſe on, it finds a ſtraitneſs as if the Lord had ſpoken, as once to Moſes.
Deut. 3.26.
Ezek. 14.14.
Speak no more to me of this matter, or as God ſpake to Ezekiel; though
& 7. 2,7.11.
Noah, Daniel, and Job ſhould intreat for a nation, when the time of a land
is come, there is no ſalvation but for their own ſouls. When God intends to
take away neer relations or any of his Saints unto himſelf: many times nei-
ther the Church of Gonor dear friends have either apt ſeaſons or hearts to
enlarge, The bow of prayer does not abide in Itrength : God took away
2 Cor.1. 17.
graci-
4
14,
AWNE
*
Serm. 14.
Succeſsfully managed.
379
gracious Fofidh fuddenly: the Church had time to write a book of Lamenta- 2 Chro. 35.25.
tions and to make it an ordinarice in Iſrael but no time for deprecation of the
divine diſpleaſure in it: but in Hezekiahs caſe there was both a feaſon
and a heart enlarged in prayer and the prophet crying for a ſign of the mercy.
Holy Fames might be quickly diſpatcht by the ſword of Herod- Agrippa, but 2 Kings 20. 11.
the Church had time for ſupplication in behalf of Peter. When the Lord is
pleaſed graciouſly to grant ſpace of time and enlargement of heart, tis a nota-
ble ſign of ſucceſfé, Thou haſt enlarged me when I was in diſtreſſe, faies Da- Pfal.4. I.
vid, though it be meant of deliverance : yet it may be applied to prayer as
the holy prophet ſeems to do, yea though the ſoul may be under ſome ſenſe
Pral: 18.6.
of diſpleaſure and in extremities, yet lifts up a cry : when conſcience ſtops the
mouth of hypocrites, that they ſhun and fly the preſence of God.
2.A bleſſed ſerenity and quiet calmneſs of ſpirit in time of prayer,eſpecially
when the ſoul comes troubled and clouded at firſt, whi:es it poures out its
complaints before the Lord: but at length, neſcio quid ſerenius emicat, &c. Jerom.
the Sun ſhines forth brightly, and the heavens look ſerenely and cheerfully
upon the ſoul in prayer, 'tis ſaid of Hannah, ſhe was no more fad, Heb. her
countenance was not 71yT? ille ulterius, any longer in the old hue, caſt
down and forrowful becauſe of her rival. Thus the Lord dealt with David,
though not yet fully anſwered, yet fillid with holy (a) fortitude of ſpirit a 1 Sam. 1. 181.
and revived in the midit of his trouble, prayer diſpels (6) anxious ſollicitude b Pſal. 138-3,7
and chaſes away black thoughts from the heart (c) It eaſes conſcience and fils. c Phil. 4.6,7.
the foul with the peace of God.
3. A joyful frame of Spirit, God fometime makes his people not onely
peaceful but (d) joyful in his houſe of prayer. Thus ſped Hezekiah, when dIfaiah 56.7.
his Crane-like chatterings were turned into Swan-like ſongs: and his mourn - e Ifa. 38. 14,
full elegies into glorious praiſes, upon ten-ſtringed inſtruments in the houſe of
the Lord, the lips of Habakkuk quivered and his belly trembled, but before
he finiſht, his voice was voluble in holy fongs, and his fingers nimble upon
the harp. Thus at Solomons prayer, when the fire came down, the people
were warm’d at worſhip, and went away glad, and merry at heart. Davids
experience of this, ſent him often to the houſe of God for comfort, and thus
chides his foul when caſt down at any tiine, [I am going to the altar of God, h Pl. 43.5-4.
my
exceeding joy: why art thou diſquieted within me]his old harp that
had cured Saul of his malignant dumps : being plaid upon with Temple-ſongs,
now cures his own ſpiritual ſadneſs. When we look upon God with an eye of
faith in prayers it enlightens (1) our faces with heavenly joy, when moſes i Pf. 34. 5
came out of the mount, from communion with God: how illuſtrious was
his face from that heavenly viſion, wherefore prayer for divine mercy and
comfort fometiines exhibits its ſelf in this language, make thy face to ſhine up- Pfal.80. 3:
on us and we ſhall be ſaved, on this wife the Prieſts of old were to bleſſe
the children of Iſrael: The Lord make his face to ſhine upon thee and be
cions to thee :theſe and the like expreſſio is in Scripture import that ſometimes
the Lord was pleaſed to give forth a ſhining glory from the Oracle and there-
by made known his preſence unto his people, and filled them with awful im- Num. 16.19,
preſſions of his majeſty and mercy. This joyful light of Gods countenance 42.& 20.6.
is like the Sun riſing upon the face of the earth : it chaſeth away the dark 1 Kin.8 11.&c.
fears
20.
Hab.3.16,19.
2 Chron. 7.1.
10,
to God
Si
Numb.6.25.
gra-
Exod.40.34.
Levi.9.23.
288
Secret prayer
22
Serm. 14.
e Pfal. 1 16.1.
prayer
feares and diſcouragements of the night;ſuch heavenly joy, ſhewes the ſtrength
of faith in prayer and the radiant appearances of God, yea to this end all pray.
6 John 16.24. er ſhould be directed, that (d) our joy may be full,
300lei gov!
4; A ſweetneſs of affection to God, when the Soul has gracious ſentiments
of God in prayer, clouds of Jealouſies and ſuſpicions of the divine mercy
as if God were a hard inafter are marvellous unbecoming a foul that ſhould go
to God as to a Father : and hence from ſuch unſuitable thoughts of infinite
mercy, to hide the talent of prayer, is greatly provoking. Whereas the
apprehenſion of Gods excellent goodneſs, ſhould work the heart into lovely
c Parefiens. thoughts of God. Man, but eſpecially a Saint, is acervus benificiorum dei, an
D: 376. accumulated heap of divine favours; and if nothing but the gifts of mercy,
ſhould attract our hearts : yet herein we are every moment laden with his
numerous benefits. But when the ſoul comes to perceive that all flowes from
the fountain of his eternal love, it makes prayer to be res amoroſa to be fillid
with holy delights and joyes : the exſtaſies of love often riſe upon the ſoul in
d Gerſ.Tom.2. ſecret and ſuch divine affection as (d) Gerſom ſaid 'tis res extatica, it carries
K.K.4.
the foul beyond it ſelf: let the prophane world ſay what they will, when ſpi-
ritual ardours like ſo many fragrant ſpices flow out of the ſoul. I love the
Lord, ſays David
for he hath heard my fupplications. As anſwers of
f John 16. 27. flow from (f) the love of the Father: ſo ſuitable workings of holy affections
flow from the hearts of children. When the ſoul is fili'd with gracious inti-
mations like thoſe of the Angelical voice to Daniel, o Daniel greatly beloved,
Dan. 9.23.
O man of deſires, to stand before the King of Saints, or like that to the holy
Virgin. Hail thou that art highly favoured, the Lord is with thee :how greatly
does it inflame the heart to God.
5. Inward incouragements, ſometimes ſpring in upon the heart in prayer
from remembrance of former experiments, which mightily animate the ſoul
with fervency. When Mofes calls to mind that God had forgiven, and
Numb. 14.19, delivered from Egypt untill then, Immediately follows a fweet intimation of
Pfal.77.5,6.
mercy: I have pardoned according to thy word, when the ſoul conſiders the
dayes of old, the years of ancient times and calls to remembrance its former
ſongs in the night, he draws an argument out of the quiver of experience,
7. Will God be favourable no more ? can he forget to be gracious,can he in anger
9. ſhut up his tender mercies? The ſoul concludes this thought to flow from its
own infirmity, for when God once hears a prayer, as coming from a child
of his in Covenant, prove our filial intereſt, and we may ſweetly reſt aſſu-
red in all things according to his will, to be always heard.
6. A ready heart for thankfulneſs and ſervice, the heart is brim full and
ready to flow over in grateful memorials of his mercy. What ſhall I render
Pfal.116. 12. to tbe Lord for all his benefits towards me, as of old, at Temple facrifices,
there was muſick, foit ought to be now, while the mercy is praying for, the
Rev.5.8.
heart mult be winding up and tuning for praiſe. The vials full of the odours
Pfal. 108. I.
of prayer are joyned with harps for heavenly melody; when the heart is fixt
or prepared, then follows ſong and praiſe. This ſtreams from the ſenſe of
divine love : and love is the fountain of thankfulneſs and of all ſprightly and
de orat.p.107. vigorous ſervices, that prayer that does not end in chcarful obedience, is cal-
led by Cyprian, oratio sterilis and preces nuda, barren and unfruitful, naked
and
Luke 1.28.
v.20.
10.
1
ver.27,
Serm. 14.
Secret Prayer
289
and without ornainent, and ſo we may glance upon the expreſfion of holy
James the denons every epefów, a working prayer within, will be working without Jam. 5.16.
and demonſtrate the labour of love.
2.Obf.the principal ſubject matter of prayer, the mark, the white that the
arrowof prayer is ſhot at the ſcope it aimes at there's uſually fome ſpecial ſin
unconquer'd, fome untamed corruption, fome defect, ſome preſſing itrait that
drives the ſoul to prayer and is the main burden of the ſpirit, take notice how
ſuch a ſin withers or ſuch a grace flouriſhes, or ſuch a need ſupplied upon the
opening our hearts in prayer. Watch unto prayer, watch to perforin it and Eph.6.18:
then to expound the voice of the divine oracle, and to know that ye are fuc-
ceſsfull. Cry to thy ſoul by way of holy ſoliloquy : Watchman, what of the 1(1.21.11.
night.
3. Obf. Enſuing providences. Set a vigilant eye upon ſucceeding paſſages,
examine them as they paſſe before thee, ſet a wakefull centinel at the poſts of
wiſdome. His name is neer, his woridrores works declare. His name of truth, Pfal.75.1.
his glorious title of hearing prayers. When prayer is gone up by the help of
the ſpirit; marke how all things work together fir good, and note the connexion Rem.8.28.
there : the working of things together, followes the interceſſion of the Spirit
for all ſaints. God is pleafed often to ſpeak ſo clearly by his works, as if he 1fa.58.9.11.
ſaid; here I am, I will guide thee continually, and thou ſhalt be like a watered
garden, whoſe waters fail not. Secret promiſes animate prayer, and open
providences expound it. Cyrus was promiſed to come againit Babylon for 1/2.45.4.11,199
the churches fake. But Iſrael muſt ask it of God and they had a word for it,
that they ſhould not ſeek his face in vain, and then follows Babylons fall in the
Pfal.107,19,10.
fucceeding chapters. When we cry unto the Lord in trouble, he ſends his
word of command and heales us. There's a ſet time of mercy, a time of life
when Abraham had prayed for a ſon, the Lord told him, at the time appoint- Gen, 15.2.18
ed I'le return. In a great extremity, after the folemn faſt of three daies by
the fewes in Shuſhan, and the Queen in her Palace, on the fourth day at night EN 1.4.16.8 6.1.
the King could not ſleep and muſt hear the Chronicles of Perſia read and
then followes Hamans ruine. Prayer has a ſtrange vertue to give quiet ſleep Pfal.3.4.5.
fometines to a David, and ſometimes a waking pillow for the good of the Eliezer.Gen24:
church. When Jacob had done wreſtling and the Angel gone, at the ſpring-
ing of the morning: then the good man ſaw the Angel of Gods preſence in the
face of Eſau, ſometimes providence is not ſo quick, the Martyrs prayer as Rev.6.11.
to compleat anſwer is deferred for a ſeaſon, but long white robes are given to
every one, a triumphant frame of ſpirit, and told they ſhould wait but
a little ſeaſon till divine juſtice ſhould work out the iſſue of prayer, the thun-
der upon Gods enemies comes out of the temple, the judgments roar out of Rev.11.19
Zion, the place of divine audience, but the means, and methods, and times Jocl 3.165.
of Gods working are various, ſuch as we little forethink : Submit all to his
infinite wiſdome, preſcribe not, but obſerve the Embroidery of providence,
it's difficult to ſpell its characters ſometimes, but'tis rare employment. (d) dI6267.5.
His works are ſearcht into by ſuch as delight in his providences for all things Pfal.116.26
are beautifull in his ſeaſon.
4. Mark thy following communion with God. Inward anſwers make the
ſoul vegete and lively: like plants after the ſhining of the Sun upon rain, lift
Q
"up
10, 14
IS.
Eccl. 3 11,
2 Sam.23
290
Serm. 14
Secret Prayer.
Gen.20.7.
court.
Pfal.109.4.
Pral71.3.
--**
up their heads and ſhout forth their flowers. A Saint in favour does all with
Ila 61.3. delight. Anſwer of prayer is like oil to the ſpirits and beauty for aſhes. The
fackcloath of mournful faſting is turned to a weding garment. He growes
more free and yet humbly familiar with heaven. This is one I would wiſh
iby Joh.16 23.
you to pick acquaintance with, that can come and have what (b) he will at
As the Lord once told a King by night, that Abraham was a prophet
and would pray for him, he was acquainted with the King of heaven, o
bleffed perſon! I hope there's many ſuch among you.
Whoſe life is a con-
tinued prayer. As David that gave himſelf to prayer. Heb. But I prayer,
he's all over prayer, prayes at riſing, and prayes at lying down, prayes as he
walks, he's alwayes ready for prayer, like a prime favourite at court that
has the golden key to the privy ſtaires and can wake his prince by night. Chri-
ſtians, there are luch (whatever the beſotted profane world dreames) who
are ready for fpiritual aſcents at all ſeaſons, beſides the frequency of fet com-
munions. His wings never weary: his willing ſpirit is flying continually,and
makes God the rock of his dwelling 750m xiz? Into which he may upon all
aſſaults have holy retirements.
But ſo much for the main Queſtion with its branches. There by many
particular quæries of fome weight that may attend the principall ſubject, and
ſuch I ſhall briefly reply to, as
Qu. 1. What's the proper time for ſecret prayer ?
Ans. Various providences, different temperaments and frames of fpirit;
motions from heaven, opportunities dictate variouſly. Some find it beſt at
even others in the night, when all is ſilent, others at morning, when the ſpirits
are freſheſt. I think with reſpect to others, that conſcientious prudence muſt
guide in ſuch caſes, when others are retired and the ſpirit in the beſt frame
for communion.
Qli. 2. How often ſhould we pray in ſecret?
Pfal.5.3.
Anſ. If we confult ſcripture preſident, we find David at prayer in the morn-
Chrys, in Pral. ing, our bleſſed Lord early before day in the morning. Chryſoſtom adviſes,
5. p. 542. Esim. vi for med 78 ouaTO TW Luxny, &c. waſh thy ſoul before thy body, for as
the face and hands are cleanſed by water, ſo is the ſoul by prayer. At ano-
ther time our Lord went to ſecret prayer in the even, and Iſaac went to pray-
Plal.55.173
er in the eventide, David and Daniel pray'd three times a day, and once 'tis
Plat:119:164: mentioned, that David faid ſeven times a day will I praiſe thee, that is, very
often. Such caſes may happen, that may require frequent acceſſes to the
throne of grace in a day : but I humbly think at the leaſt once a day which
ſeemes to be imported by that paſſage in our Lords prayer, give us this day
our dayly bread. Since after our Lords appointment of ſecret prayer in the
text, he gives this prayer as a pattern to his diſciples.
Qu. 3. when perſons are under temptations or diſturbance by paſſions, is it
expedient then to pray?
Anſ. Since we are enjoyn’d to lift up holy hands without wrath and doubt-
ing, I judge it not ſo proper to run immediately to prayer: but with ſome fore-
going ejaculations for pardon and ſtrength againſt ſuch exorbitances and when
in ſome meaſure cooled and compoſed, then fpeed to prayer and take heed
that
Mark 1.35
Mat. 14. 23.
Gen.24.63.
Dan:6:10:
a Tiin:2:
Serm. 14.
Succeſsfully managed.
291
that the Sun go not down upon your wrath, without holy purgation by pray- Eph:4:86:
er. Though I muſt confeſſe, a Chriſtian ſhould alwaies endeavour to keep
his Courſe and heart in ſuch a frame as not to be unfit for prayer upon ſmall
warnings. The very conſideration of our frequent communion with God
ſhould be a great bar to immoderate and exuberant paſſions.
Qu. 4. Whether way we pray in ſecret, when others muſt needs take notice
of our retirement ?
Anf. I muſt confeſſe in a ſtrait houſe and when a perſon can many times
find no ſeaſons but ſuch as will fall under obfervation, I think he ought not to
neglect ſecret duty (If his heart be right before God)for fear of others notice.
we muſt prevent it as much as may be and eſpecially watch our hearts againit
ſpiritual pride and God may graciouſly turn it to a teſtimony and for example
to others.
Qu. 5. Whether we may be vocall in ſecret prayer, if we can't ſo well
raiſe or keep up affećtion or preſerve the heart from wandering, without
it ?
Anſ. No doubt; but yet there muſt be uſed a great deal of wiſe caution a-
bout extending the voice. That of Tertullian counſelling perſons at prayer de Orati .
[ ne ipfis quidem manibus ſublimius elatis &c. Ne vultu quidem in audaciam e-
relto": Sonos etiam vocis ſubjectos effe oportet, aut quantis arterijs opus eft, fi
pro ſono audiamur &c. qui clarius adorant, proximis obftrepunt imo proden-
do orationes ſuas quid minus faciunt quam fi in publico orent. ] adviſes that
both hands and countenance and voice ſhould be ordered with great reverence
and humility : what arteries need we, if we think to be heard for noiſe! and
what elſe do we by diſcovering our prayers, than if we pray'd in publick ?
yet ſurely If we can obtain ſome very private place, or when others are from
home, and the extenſion of the voice be found to ſome perſons by long ex-
perience to be of uſe : ſuch may lawfully improve it to their private bene-
fit.
Qu. 6. How to keep the heart fromwandring thoughts in prayer?
Anſ. Although it be excceeding difficult to attaine fo’excellent a frame: yet
by frequent reflecting upon and remembring the eye of God in ſecret, by en-
deavouring to fix the heart with all poſible watchfulneſs upon the main Scope
of prayer in hand : by being very ſenſible of our wants and indigencies, by
not ſtudying of impertinent length but rather being more frequent and ſhort
conſidering God is in heaven and we upon earth, and by exercife of holy com-
Eccl:5:2:
munion: as we may through the implored aſſiſtance of the ſpirit attaine fome
ſweetneſs and freedom, fo likewiſe ſome more fixédneſs of ſpirit in our ad-
dreſſes before the Lord.
Qu. 7. What if preſent anſwers ſeem not to correſpond to our Petiti..
ons.
Anſ. We muſt not conclude it by and by to be a token of diſpleaſure, and
ſay with Jobs.ſhew mee wherefore thou contendeſt with me: but acknow- Joly 10.27
ledge the foveraignty of divine wiſdome and love in things that ſeem contrary
to us in petitions for temporall mercies, and ſubmit to the counſel of Elibu,
fince he giveth no account,of any of his matters. Neither can we find out the
unſearchable methods of his holy wayes to any perfection,
2.9.2
There
33,137
11:7
292
Succesfully mannaged.
Serm. 14.
Kom.8.26.
Zech.12.10.
There be other caſes and ſcruples that might be treated of, as about pre-
ſcript words in ſecret prayers, to which I need ſay but little : ſince ſuch as are
d Gal 4.6. truſy converted (d) have the promiſe of the ſpirit of God to affiſt and enable
them, and they need not drink of anothers bucket that have the fountain : nor
uſe ſtilts and crutches that have ſpiritual ſtrength, neither are words & phraſes,
A&.9.11.
but faith and holy groanes the nerves of prayer. Yet for ſome help to young
beginners doubtleſs it's of uſe to obſerve the ſtyle of the ſpirit, as well as th:
heavenly matter of ſeverall prayers in the holy Scriptures.
Pſal. 23. 6.8 Neither need I to preſſe frequency to a holy heart that is falne in love with
139.17,18. ſpiritual communion for he delights to be continually with him, the thoughts
of God are ſo precious to him, his ſoul is even fick of affection and prayes
to be ſtayed with more of the flagons and comforted with the apples in great-
er abundance. To ſome (though I fear how few) how far it is lawfull and
expedient to withdraw for the neceſſity of the fraile body in this vale of tears.
g Jam.s.11 It may be replyed ( 8 ) that the Lord is very pittiful and gracious to our frail-
ties that he had rather have mercy than facrifice in ſome caſes. Though I
doubt theſe Phænixes are but rare that are in danger of expiring in prayer, as
Gerſ.T.2.kk.5. martyrs of divine love as Gerfon expreſſes.
Having now finiſht with what brevity I could the foregoing quæries,I ſhould
treat about ſhort, ſudden occaſional prayers, commonly called ejaculations,
but indeed that requires a ſet and juſt diſcourſe, yet becauſe of a promiſe
above recited, I ſhall give a few taites of it and then conclude with ſome appli-
cation.
Cant. 2. 5.
Hor.6.6.
Ejaculatory Prayer.
Is a ſudden ſhort breathing of the ſoul towards heaven upon inſtant and ſur-
prizing emergencies. In holy perſons its quick and lively, riſing from a ve-
ħement ardour of ſpirit. fwifter than the flight of eagles and keeps pace with
a flaſh of lightning. It flies upon the wings of a holy thought into the third
heavens in the twinckling of an eye, and fetches auxiliary forces in times of
Itraits,
There are many preſidents recorded in facred page upon great and notable
occaſions with ſtrange fuccefſe. When good magiftrates are buſie in the
Neh. 13 14,22
work of reformation, let them imitate Nehemiah when redreſſing the profa-
nation of the Sabbath, Remember me O my God concerning this &c. When
Generals and Captains go forth to warre,obſerve Iſraels apprecation to God,
Joſh. 1. 17. rather than acclamations to men, The Lord thy God be with thee as he was
with Mofes. In time of battels or purſuit of the enemy, valiant Joſhuah darts
c Jof. 10.12. up ſuch a prayer as this: O that the Lord would lengthen this triumphant day,
d2 Chr.s.23. and the Lord heard his voice. The tribes beyond Fordan in a (d) battel
e 18.31.
with the Hagarites, Jehoſhaphat in a fore ſtrait(e) at Ramoth Gilead, Sampſon
Judg. 15.18.
16.28. ready to periſh at Lebi (f) with thirſt, and when blind, expoſed to contempt
§ 1 Sam. 30.6. in the Temple of Dagon. David near ( 8 ) ſtoning at Ziglag, and when fly-
h 2 Sain.15.31 ing from Abſalom in the aſcent of(b) Mount Olivet. Eliſa at Dothan com-
i 2 King. 6. 17. paft with a Syrian hoſt (i) Lord open the young mans eyes
. In the midſt of
k Ruch 2.4.
lawfull and laborious callings, Boaz to the reapers, (k) the Lord be with
you,
Serm.14.
Succeſsfully managed.
293
48.
e Neh. 2.4.
Chro. 34:27
luk.17.5.
you, we may pray that our Oxen (1) may be ſtrong to labour; no breaking /Pfal. 129.8.
in or going out, nor no complaining in our ſtreets. It ſanctifies the plow as Plal. 144.14.
Ferom ſaid of the fields of Bethlehem (quocunque te verteris, arator ſtivam lump.129.1. 1.
tenens, Alleluja decantat, &c, The tillers of the field and the dreſſers of vine MP7.149 13.
yards, ſang Davids pſalms, it keeps the ſhop and inclines the hearts of cuſto- 1 121.8.
mers, it bars the doors, it quenches fire, it blefſeth thy childreu within thee, it
preſerves thy going out and coming in. Jacob found it to reſt upon his chil-
dren going a journey (a ) to Egypt, it cloſes the eyes with (b) ſweet ſleep, it a Gen. 43. 14.
(c) gives Songs in the night and wakens the foul in the armes of mercy. It ſits b Pſal. 3:5.
at the helm when a(d)ſtorm riſes at ſea gives and ſtrength to Anchors in road
c Job 35 10.
and proſperous gales to the venturous Merchant. When in the palace at din-Pfal.139.18.
ner Nehemiah preſents the cup to his prince, he preſents alſo a Michtam a d Pfal. 197.28.
golden (e) prayer to the King of heaven, at the reading of the law Fofiah was Jon.1.6.
heard as to ſome ſecret cries to heaven. At a holy conference in a journey the
Diſciples occaſionally pray, Lord increaſe our faith. Jacob on his dying
pillow predicting future events to his children, falls into a holy rapture, I have Gen. 49.18.
waited for thy ſalvation 0 Lord. At facred death in martyrdome Zechariah
2 Chron.24.
c.ies out, the Lord look upon it and require it, and Stephen under a ſhowr of
itones, melts in prayers for the ſtony hearts that flung them, Lord luy not
A&.7.60.
this fin unto their charge: and our bleſſed Saviour in his greateſt agonies
makes a tender hearted prayer. Father forgive them, they know not what
Luk.23.34.
they do, and laſtly in the diſtreſſes of others, Eli puts up a ſudden petition
I Sam.1.17.
for Hannah, the God of Iſrael grant thee thy petition,
In theſe and many like caſes, the holy wordítores us with patterns for eja-
culation in all extremities, which I cannot now digeſt and improve, onely in
a few words lets take a view of the uſefulneſs of ſuch a ſudden flight, of the
ſoul to heaven.
1. It helps us to a ſpeedy preparative for all duties with ſuch an ejaculation Lam.3 41.
lets lift our heart with our hands to God in the heavens.
2. It is a guard againſt ſecret fins in the firſt riſings, and the firſt aſſaults of
temptation.
3. It fuffers not divine mercies to ſlip by unobferved in a wakeful Chriſti-
an i and proves a fruitful mother of gratitude and praiſe.
4. It fanctifies all our worldly imployments, it faftens the ſtakes in the
I Tim.4.4, 5.
hedge of divine protection, and turnes every thing to a bleſſing.
5. Its a Saints buckler againſt ſudden accidents, a preſent antidote againſt
frights and evil tidings. Its good at all occaſions and conſecrates to us not
only our meals, but every gaſp of air, &c.
6. Its a ſweet companion, that the fevereſt enemies can't abridge us. Out-
ward ordinances and cloſet duties they may cut off : the little (a)
nail in the
a Ezr.9.8.2
holy place they may pluck out. But no labyrinth, no priſon, not the worſt
of company can hinder this, cælo reſtat iter: in the very face of adverſaries
we may lift our ſouls to God. No more of this, lets briefly conclude with
ſome uſes.
Uſe. To convince ſuch of their dangerous faute that neglect ſecret duties: uſe.
that have no heart-communion, that draw no water out of this ſealed foun-
Cant.4.12.
tain. But all they do, is in publick only: its a ſuſpicious token of hypocri-
!
fie,
294
Secret Prayer
Serm. 14.
be
grace
Sueton in Do.
mag.c.3.
fie, ſince the kernel and ſoul of religion lies ſo much in the heart and cloſet,
mark the phraſe in the text, how it varies: thy Father that is in fecret,
he fees in fecret. Gods eye is open upon thee in the cloſet, and if thy eye
open upon his, thou mayit fee a glorious beauty. The excellency of
lies in making conſcience of fecret fins and ſecret duties.
2. To examine ſuch as performe ſecret duty, but not from a ſincere princi-
2 Chron.25.2. ple, like Amaziab; that prays, but not with a perfect heart; like Abab, they
mourn but with Crocodile tears; ſuch as do it only becauſe they find precept
or example for it,and therefore to quiet conſcience will into ſecret : but con-
verſe only in the ſhell and trunk of a duty, that reſt in the naked performance
but matter not whether they taſt of the ſweet ſtreams, that flow in from hea-
ven in the golden pipe of an ordinance; what account can ſuch render that go
into their clofets,but like Domitian to catch flies only,and when the doors are
ſhut to the world, their hearts are ſhut to heaven and cominunion with God.
He that fees in ſecret beholds the evil frame of ſuch a heart, and will one day
openly puniſh it.
3. To excite and awaken all to this excellent duty, and to manage it in an
excellent manner. Would ye live delightfully, would ye tranſlate heaven to
earth: then keep up communion in ſecret prayer : to know him, to diſcern
his face, to behold the luſtre of his eye that ſhines in ſecret. Remember the
glorious perſon that meets in your cloſets; all the world yields no ſuch a glit-
tering beauty as a gracious perſon ſees when he is in a happy frame, at ſecret
prayer. Shut your eyes when ye come out : for all other objects are but
vile and fordid and not worth the glances of a noble foul, O the ſweetneſs,
the hidden manna that the ſoul taſts when in lively communion with God! part
of that which is laid up for Saints in glory, let us a little reliſh our ſpirits with
it.
1. Conſider what amorous agonies, the foul delights to conflict with in
ſecret, fears that raiſe confidence, humility that exalts, tremblings that em-
bolden, bright clouds that ſhine upon our iſraelites in the night, and darkneſs
that inlightens, folitudes full of heavenly company, and tears brimful of joy,
and holy ſighes like a cooling wind in harveſt, ſweats of love, and ſick fits
that are ſymptomes of health, and holy faintings that are the ſouls cordialls, a
wearineſs to the fleſh that is the healthful exerciſe of, and vigor to the ſpirit,
and a continual motion that never tires it. As Auſtin ſaid of divine love [ıllò
feror, quocunque feror; pondus meum, amor meus] its the weight of my ſoul,
it carries me up and down in all that I ſpeak, and all that I act.
Q1x majirvo 2. Its extaſies and heavenly raptures : which allure and draw the heart
faltidivin ipfius
from earthly vanities; and the ſoul ſhuts its eyes to worldly delights, and ſays
voluptatis Tere of laughter with Solomon, it is mad, and of mirth what doft thou ? can't
warm its thoughts at the () crackling of thornes under a pot, nor be joyful
in the houſe of fools. 'Tis the ſouls pleaſure to loath pleaſure it ſelf, none
fo beautiful to him as Chriſt, the cheifeſt of ten thouſand, no ſweetneſs like
that of the tree in the midſt of the wood, the tree of life in the midſt of the
paradiſe of God, he fits under it with great delight; while it drops ſweetes
than hony into his cloſet.
3. Its admirable prophefies, prayer ſtands upon mount Zion with a divin-
ing
Pſal 31,19.
Gerſon T.2.
K K. 4
܊ -
luptas, quam
Eccl 2.2.
6.7.6,4.
Cant.5.10.
2, 3.
Rev.2.7.
1 Sam.14. 26.
2
.
Serm. 14.
Succeſsfully managed.
295
16.1.
38.9.
ing, preſaging ſpirit. It foretells great things to the churches joy and its ene-
mies terror. (f) Elijah at prayer in Horeb receives anfwer of the ruine of
the houſe of Ahab,and bid to go and anoint Fehu the Son of Nimhi King over i King. 19. 6.
Ifrael. The two witneſfes under the (8) Romiſh defection, have power to Rev. ir.
finite the earth with plagues as oft as they will
, conſonant to what Tertullian de orat.
faid of old (b) [votum Chriſtianorum confufio nationum ] the prayers of
Chriſtians confounded the nations, and ſo it will ſhortly prove, the dooin of
Babylon comes out of the Temple. When the ſanctuary is full of thc frnoak
of the incenſe of prayer, the ſeven angels come out with the ſeven laſt vials Rev.15.7.8.
full of the wrath of God, to pour them out upon the Anti-chriſtian world.
Prayer calculates and haſtens the ruine of Rome. When the ſpirit of prayer
(a) is once poured out, it brings deliverance to mount Zion, and gathers the (a) Jocl 2,28,
nations into the vally of Febojhaphat, unto judgment. Lets never be diſcou- 32
raged, if prayer fall to work, and awaken Chriſt in the ſhip of the Church, (b) Luk.8. 14.
her torms will ceaſe in a halcyon calm.
4. Its comforting evidences, ſecret prayer duly managed is a notable evi-
dence of adoption, pray to thy Father who is, and fees in ſecret; who knows
the ſecrets of thy heart, thy groanings are not hid from him, none but a child Pfal.44.2
of promiſe has this ſweet freedom with God as a Father.
5. Its rewards and revenues, nothing revives and cheers the ſpirit ſo much,
as anſwers of love and mercy from heaven. As it feaſts the conſcience with
the royal dainties of ſincerity: ſo it fets a luſtre upon every mercy as being
the child of prayer, our cloſets influence upon our ſhops, our ſhips, our
fields and all we enjoy, that they ſmell of divine bleſſing; as David faid of Plal 119.56,
precepts, the ſoul may fay, this I have becauſe I urged the promiſes.
Vje 4. To pity the miſerable blind world, that know not where true com- Uſe 4.
fort,joy and ſtrength is to be found that ſee no beauty in the ways of God and Gen.27 27.
feel no ſweetneſs in communion with him, that find no pleaſure in cloſets, but
play-houſes, which Tertullian call'd the Devils Churches, that cry out with
Elíu, they have enough. Alas! what enough can be in the Creature, unleffe Gen.33.9.
of dunghils,ratles and vanities. Oh how ignorant of heavenly treaſures, of rertul,d: fpe&.
that fountain of mercies, whereof prayer drinks and refreſhes the ſpirit of a 5.25,26,
Saint. · That know not that bleſſed enough whereof Jacob fpeaks, that Oce- Gen. 33. 11.
an of all things to be found in God. Now Europe's in flames and the ark in Sy
danger: he cares not though the one be burnt and the other in alhes, fo he be mihi omnia.
ſafe. But if his concernes catch fire, he knows not to repair but (f ) to (f)! San.28 7.
2 King 1.2.
Endor or Ekron. Such have no acquaintance with, no help from God,no inte-
re't in the keeper of foules. The world's a deplorable hofpital, the great
Lazar-houſe of ſick, lame and impotent perſons, as Gerfon terms it, that Gerr.To.2.
have no face, nor heart, to go to the phyſician of ſouls.
But ah! moſt lamentable is the ſtate of fome proſtitute wretches of our age,
that are (I fear almoſt) incurably gone with ſpiritual ulcers in their lungs ;
and eating putrid cancers in their tongues, that breath nothing but venome
and openly ſpit out their rotten Atheiſtical jeers againſt the ſpirit of prayer,
and make a mock at communion with God. That fcoffe at what God hath
promiſed as one of the choiceſt tokens of his love to the Church and fymp- Joel 2 28,3 2.
tomes of the glory of the latter times, when God will turn ſuch Ishmaels, into
Toh.7.39.
the
76.6,
:
zech.12 10.
Rom.10 13.
296
Serm. 14.
Secret Prayer
Amos 8.10.
Job 30.31.
2 Pet, 2.12.
Gerfon T.2.
49.KK 3.
Dan.9.21.
בִּיעָף
the deſert,and their drunken Songs,ſhall expire in dreadful howlings. Pro-
phaner than many heathens that in the primitive times had ſome reverence for
Chriſtian worſhip, though they perfecuted. But thoſe of this adulterous
Romiſh age, like brute beaſts ſpeak evil of what they are ignorant, and are in
danger to periſh utterly in their own corruption, pitty ſuch, if there be yet
hope and cominend their condition to God's mercy and penitent forrow: that
they may weep here, where tears prick; not in hell, where they ſcal'd and
burn, and ſwell that river of brimſtone. ' In the mean time, O ye that fear the
Lord be diligent to obſerve and interpret meſſages after ſecret prayer. For
the life and joy of a Chriſtian is improved by it. God has declared himſelf
qyq graciouſly pleaſed with ſecret prayer, ſo as to ſend an Angel, that glorious
Creature to fly into Daniels chamber, and he weary with flying; he moved
fo ſwiftly, [volans in laſſitudine] as the original text expreſſes it. What a
high expreſſion is this, that even Angels are repreſented weary with haſty
flights to bring Saints their anſwers : and of what great account does the Lord
eſteem his praying people, that Angels are exprelt to be tired in bringing ti-
dings of mercy.
6. Meditate on the glory of heaven, where all our prayers ſhall be turned
into praiſes. When every figh below, ſhall be an accent to the heavenly
muſick above, and the tears of the valley ſhall be turned into orient
gems
in
the diadem of glory, Here we live in wants and deſires,empty within and live
in the craving hand. But there palms in the hand, white robes, and everlaſting
joyes upon the heads and hearts of Saints.
Serm. 15.
1
Serin. 15.
225
How may the duty of daily Family Prayer
be beſt managed for the ſpiritual benefit of
every one in the Family?
Joſhua 24. 15. latter part.
But as for me, and my houſe, we will ſerve the Lord.
$
OP!
TUMA
Osona being old and ſtricken in age, and deGrous
before his departure out of the world, folemn-
ly to engage the people of Iſrael to adhere to
e God, and his holy worſhip, gatbered all their
Tribes to Shechem,called for the chief of them
that were Governours, and Repreſentatives
of the whole body of the People,(a) name. (a) Quatuor erant
ly for the Elders of Iſrael, or the Senate, that in qualibet urbe
did chiefly manage the affairs of Church and gradus officiorum.
Stare ; for their Heads, the moſt eminent of each Tribe, and prime (1)
Rulers thereof; for their fudges, that fate in Courts to hear Cauſes Senes, vel senatus
and execute judgment betwixe man and man, and ſuch Magiſtrates (2) M12N UNT
that ruled over them for their peace and welfare, and for their offia capita patrum
cers, who did fee to the execution of the ſentences and judgments of ſingularum tribu-
Superiour Magiſtrates All theſe being preſent, Joſhua makes a brief um primates, primi
biftorical narrative of Gods ſignal providences and fingular benefits wrbe, tribuni
to them and their Fathers, in this order. Firſt, His calling of A. (3) D'UDIU
braham from Idolatry to the Knowledge of the true God, and profeſ. Judices,qui jus no-
fion of true Religion, ver. 2, 3. Secondly, His multiplying of his verant da dicebant
Seed, ver. 3,4. Thirdly, His delivering them out of Egypt, and ma- (4) '1510
king a way for them through the Red-fea, which returning, deſtroy- Apparitores, qui
ed the Egyptians that did purſue them, ver. 5,6,7. Fourthly, His nes judicatas exe-
preſerving them in the Wilderneſs, ver. 7. Fifthly, The Victories culo da loro popis
that he gave them over the Amorites when they fought againſt them, lum cogebant ad,
ver. 8. Sixthly, His defending them againſt Balak the Son of Zip- obſervantiam prae-
por King
of Moab, and reſtraining Balaam from curling of them, ver. Lexic. Pentag.
,
9, 10. Seventhly, His miraculous providence in drying up the wa-
ters of Jordan, that they might paſs over, ver. 11. Eighthly, His
delivering the men of feriche, and their ſeveral enemies into their
hands, ver. 11. Ninthly, That it was not by their own Sword, nor
Ааа
by
226
How we may manage Family Prayer Serm. 15.
aut marcat.
erunt
clag d בית
by their own Bow, that they ſubdued the Nations, but God by weak
and contemptible Creatures (as Hornets) drove them out from be-
fore them, ver. 12. Tenthly, His giving them the poffeffion of ſuch
Cities, which they had not built, and to eat of the Vineyards and
Olive yards which they had not planted : thus he brings to their re-
membrance the great and wonderful things that God had done for
them,
Acepite bone va The mercies of God to man being ſtrong enforcements of mans duty to
letudo, inde omnia God, upon theſe moral grounds and reaſons, Joſhua, in the 14th verſe, ear-
vegeta fiunt, el que neftly exhorts them to fear the Lord, and to ſerve him in ſincerity
, with a
demilla; prout ani- pure heart, without hypocrilie ; and in truth, without falſe preten.
mus corum viget, ces, and counterfeit News of godlineſs, as becometh ſuch as worſhip
Et e- the moſt Holy, the moſt Wiſe, and glorious God; and declareth his
Tunt Cirves ,
own fixed reſolution, That he and his houſe would ſerve the Lord : as if
Socii digni hac bo-
nitate : & in io. he ſhould ſay, I have given you a Catalogue of the great and many mercies
um orbem
r Eti ma- of God vouchſafed to you, and I have exhorted and charged you all in the
res reverten ur.Se- Name of the Great and Eternal God to fear and ſerve him; but if ye will
nec. de Clement
. not, I do here declare, profeſs, and publiſh my purpose and reſolution in the
lib. 2. cap. 2,
ears of all you, the Elders, Heads, Judges and Officers, and all others, that
m'a 'OJN! EX I and my houſe will ſerve the Lord, be it known unto you, that I will not only
ego do domus mex. ſerve and worſhip God my ſelf, but will alſo ſet up his worſhip in my houſe : and
both I and mine will ſerve the Lord.
The original words in Old and New Teſtament, tranſlated [Houſe]
oixix nſurpantur, have various ſignifications; amongſt the reſt theſe,
1. Pro domicilio.
1. For an earthly habitation properly taken ; this houſe cannot ferve
the Lord, but the Inhabitants in chis houſe muſt ſerve the Lord.
2. Pro Sepulchro. 2. For the grave, where we muſt all ſhortly take up our Lodgings,
ES ziz égas Tode and be carried on mens backs from our now dwelling houſes to this
oida test opéve rý neeping houſe : We that are now alive lhall be in a little time bouſed
*El supòvo 'S25 Me in the earth : while we live, we dwell in ſeveral houſes ; one houſe
Trix!, os Sovéto can contain, or entertain but a few : but what a large capacious houſe
maydirov oinov is the Grave, that ſhall hold all the living: fob 30. 23. For I know
ozirns Tãowy by that thou wilt bring me to death, and to the houſe appointed for all living.
Swoise 7 mesoué There is no praying to, or praiſing of God in this houſe in the hou.
voy ba xaftúden ſes where you now dwell, you may, you ought, but in this you are
Dupert.
Eheut fugaces and
going to (and oh how quickly might you or I be in it) you will be paſt
Labuntur anni nec praying, and paſt hearing, and calling upon God, when deatb axd
pietas morun, rugis duſt have ſtopped yeur mouths and tyed your tongues. Ecclef. 9. 10. whatſo-
do inftanti Senete, cver thy hand findeth to do, do it with all thy might ; for there is no work,
afferet, indonitaq; nor device, nor knowledge, nor wiſdom in the grave, whither thon goeft. Sirs,
morti. Hor.lib.2.
you are going, you are going every day, every hour, every moment to
Dum loguiniur fu- this house, whether you are eating, or drinking, or Reeping; whe.
cerit invids dias, ther you pray, or not pray in your houſes where now you dwell, you
carpe diem, quam are going to this houſe, where you can never pray. Therefore pray
poftero. Idem.l.1. NOW or NEVER : ferve God and pray unto him now where you
Od.xi.
dwell, or you muſt hold your peace for ever, except you cry and
Od. 14.
roar
Serm. 15.
to the greateſt Advantage.
227
roar and lament your negligence and folly, in a Lake of burning
brimſtone, becauſe you did not pray in your houſes upon earth. Pfal.
6.5. For in death there is no remembrance of thes, in the grave who ſhall
give thee thanks ? Ifa.38.18. For the grave cannot praiſe thee , death can.
not celebrate thee, they that go down into the pit cannot hope for thy
truth.
3. For earthly riches, poſſeſſions and goods, Matth. 23.14. There can. 3. Prore familivri.
nor ſerve God, but with theſe men might ſerve and honour God, by
laying them out, when, and as God commands, Prov. 3.9.
4. For our weak and frail body, in which our ſouls do dwell in a ſtate 4. Pro corpore ra-
of lin and imperfe&ion, 2 Cor.5. I. This houſe muſt ſerve the Lord , iurali.
though the Soul be the principal part which God requires, Rom. 12. I.
s. For the ſtate and place and glory of the bleſſed. And bleſted are they s. Proſede ſeu fiú.
that are in this houſe, for ſure I am, they in this bouſe are ſtill prai- iu beatorum.
ſing God, loving him, and delighting in him, 2 Cor. 5. 1. an Keliquorum fine
houſe not made with hands, eternal in the heavens. This is called an houſe tentiæ fpem affe-
(1.) Becauſe there the Saints do dwell with God, as children in their intte forte
hoc delectué, polle
fathers houſe. (2.)Becauſe there they have clear diſtinct knowledge animos
, cum è cor-
of, and perfect love to God their Father. (3.) Becauſe there they poribus excefferint,
are ſafe from all their enemies, and from all dangers, as houſes are in colum, quafi in
our caſtles of defence. (4.) Becauſe there all Gods children fall be domicilium fuum
pervenire, Cicero
gathered together, and called home, and live in love for ever. Tuſc. Queſt.
(5:) Becauſe of the excellenc beauty of that ſtate and place, as houſes
of Kings and Nobies are ſet forth with rich and coſtly furniture :
what is that then of the King of Kings, the place of the glorious
God !
6. For perſons belonging to the houſe or family. And thus it is taken either 6. Pre domefticis,
(1) More generally, for a People, or whole Nation. Ezek. 2. 3. the
children of Iſrael are called a rebellious nation, ver, 5. a rebellious houſe.
Ezek. 3. 1. Speak to the bouſe of Iſrael : ver.4.go, get them to the houſe of
Ifrael: v.7. but the houſe of Iſrael will not hearken for all the houſe of
Iſrael are impudent and hard-hearted: or (2.) More ſtrictly, for a ſtock
or tribe. So the houſe of Benjamin is taken for the tribe of Benjamin, 2
Sam. 3. 19. Or (3.) Moſt ſtrictly,for an houſhold, or perſons living
together in one proper houſe. The whole people of the Jews did Serviit
conſiſt of ſeveral tribes, a tribe of ſeveral families, a family of ſeve. Deo,homini, terræ,
ral houholds, an houſhold of ſeveral perſons.7o. 7:14. In the morning da venerando: ado-
therefore ye shall be brought according to your tribes, and it shall be that the ravit, veneratus
tribe which the Lord taketh, Shall come according to the families thereof
, and est,religiosè coluita
the family which the Lord ſhall take, Shall come by housholds, and the houſhold (2) Homini; ope-
whichthe Lord shall take, shall come man by man. In this place I take it rando, velop ra doo
officiis ſubje&tus fisa
ftri&ly for an houſhold properly, at leaſt neceſſarily included, of which (3) Tirre, la-
more in the firſt Argument to prove the Queſtion before us.
borando, Arando,
[will ſerve the Lord] The original word is uſed concerning Gad, Sementem prepa-
concerņing Men, concerning the Earth. The firſt is onely to our rande, aravit, com
preſent purpoſe, and ſignifieth the Religious worſhip which we owe Schind. Lexic.
Ааа 2
:
to Pentag.
228
Serm. 15.
How we may manage Family Prayer
V
to God, Deut. 6. 13. Thou shalt fear the Lord thy God, jayn 1947 and
him halt thou ſerve. Pſal.2. 11. 7x?!777778 1729 Serve the
Lord with fear. Of this more alſo in the firſt Argument to the Que-
ition, which I am limited to: which is well enough grounded upon
the Text; as will appear, in the proof drawn from it. The Que.
fion is this ;
How might the duty of daily Family Prayer be best managed to the ſpiri.
tual benefit of every one in the Family?
For the more diſtinct proceeding in this Queſtion, I ſhall inquire
after theſe five things,
1. Q: How it will appear, or be proved, that it is a duty incumbent upon
proper Families, joyntly to pray to God?
2. Q. whether it be the duty of proper Families, or thoſe that live toge-
ther in one bouſe, under the government of the Maſter of the Family, to
pray daily to God together ? or what are the reaſons for the daily perform-
ing of it?
3. Q. How theſe daily Family Prayers ſhould be so performed and noana-
ged, that every one in the Family might be benefited thereby ?
4. Q with what Arguments Maſters of Families might be arged, and
they preſs their own hearts withal, to a conſcientious, ſerious, and con-
ſtant performance of Family Prayer ?
5. Q. what are the common pleas and excuſes ordinarily alledged to ſtop the
mouth of Coxſcience, or to ſhift off the guilt from themſelves in the
neglect of it? and how they may be made appear to be frivolous and
vain?
In the firſt I Mall ſpeak of the duty it ſelf: In the ſecond of the time
and frequency of it': In the third, to the manner of it : In the fourth,
to the motives to it: In the laſt, to the objections againſt it.
I.
Queſtion Firſt.
whether it be the duty of proper families or houſholds to pray to God toge
gether? Aff.
Argument I.
That it is the duey of thoſe that live together under the government
of the Maſter of the Family to pray together, will appear and be pro.
ved from this Chapter whereof the Text is a part, by making good
theſe four Propoſitions:
1. That by Joſhua his houſe is meant, or at least neceſſarily included, Jo-
Mua his houſhold or proper family.
2. That ſerving of Ged (taken generally as here it is) doth comprebend and
include prayer, as one way whereby Jolhua and his houſe together would ſerve
the Lord.
3. That Joſhua made this reſolutior , as he was guided by the Holy
Ghoft.
4. That
Serm. 15.
to the greateſt Advantage.
229
4. That Joſhua in the name of God, and by Authority received from
him, doth exhort all the Families of Iſrael, 'to do the ſame in their houſes,
which he doth promiſe olud reſolve, for himſelf and his houſe, and this upon
moral grounds and reaſons, for which all Families are obliged to do the like.
Propoſition 1.
1.
By Joſhua's houſe is meant, or at leaft included, his boufhold or proper family.
That this is a frequent acceptation of the original words tranſlated rain Inſtru.
[houſe] in the Scripture, for a proper family, conſult theſe places : mento veteri non
Gen. 7. 1. Come thon and all thy houſe into the Ark. Gen. 18. 19. and simpliciter pro adi,
ficho capitur , fed
30. 30. and 31.41. Exod. 12. 3. A Lamb for an houſe , ver. 4. and if pro ipſa familia,
the houſhold, Hebrew [houſe] be too little for the Lamb-a ver.21. take συνεκδοχικώς, ,
ye a Lamb according to your families, and kill the Paſſover ; It was ſaid an continens pro con-
uſe before, now families. Duringo? according to your fami. Pro quaque fami-
lies, both houſe and family here are taken strietly and properly ; for the lia, nempe minore,
Paſſover was to be eaten in every houſhold, if there were ten perſons G in una domode-
in it (for according to ſome, there were never leſs then ten in num- çente. Piſcat. in
ber, nor more then
twenty *, at the eating of one Lamb at the Paſs- Domus patris pro
over) if the houſhold were too little for the Lamb, they were to take domo in qua est pain
the next neighbours in, according to the number of perſons; and the terfamiliis
. Ole-
blood of the Lamb was to be ſtricken on the two ſide-poſts, and upon * Jofeph. de bell.
the upper door poft of the houſes where they did eat it, which was for Jofeph, de belle
a token upon ſuch ſeveral houſes, that they ſhould not be deſtroyed. Prout numeroſa fu-
Deut. 11. 6. and (wallowed them up and their houſholds : In the Hebrew erit familia itu ſio
[their houſes. ] i Sam. 1.21. and 2. 36. 2 Kings 10. 21. Pfal. 101. 2, 7.
bimagnam velpar.
So in the New Teſtament, Luke 19.9. John 4. 53. Ads 10. 2. and 11. junget. Vatab. in
vam familiam ad-
14. and 16. 15, 31, 34, and 18. 8. 1 Cor. 1. 16. Phil. 4.22. 2 Tim, 1. loc.
16. and 4. 19. Tit. 1. 11. Hebr. 11.7. 1 Tim. 3. 4. ruling well his own Eodem modo
houſe, i, e. Wife, Children, and Servants. By which it is manifeſt dixo a dixis in
that frequently by houſe is underſtood the perſons dwelling together in one Instrumento novos
houſe, conftituting one particular, proper family.
And it muft be taken in a limited ſenſe in the Text ; as diſtinguiſhed
from all the reſt of the families of all the people of Iſrael, for to all
the reſt Joshua doth declare, That though they all ſhould forſake the Lord,
yet He and his houshold would ſerve the Lord : and if any would extend
it beyond his own proper family to his kinred, yet his own houſe and
family ſtrictly taken, cannot with any colour of reaſon be excluded :
for can it be imagined that Joshua ſhould be ſo zealouſly reſolute, that
his tribe or kinred Mhould worſhip God, and yet take no care of thoſe
that were neareſt to him, in his own houſe or proper family? or
would this be ſuitable to the ſpirit of a man ſo holy, wiſe, and zea,
lous as fofhua was, ſo to do?
Propoſition
.
230
Serin. 15.
How we may manage Family Prayer
Propoſition 2.
!
2.
نم
wodò verbo
dintii ---omnium
hominis virium
Serving of God comprehendeth and includeth under it praying unto God.
Græci interpretes This being put for the whole worſhip of God, prayer that is a moſt
indifférenter hoc eminent part thereof cannot be excluded. Thac ferving God is ſo
verbum 727 comprehenſive as to take in the whole worſhip of God, theſe Scrip-
Virterunt, modò
tures make manifeſt : Exod. 3. 12. and 4. 23. and 7.16. and 8. 1, 20.
verbo d'adiery, and 9.1, 13. and 10.3,7,8, 11, 24, 26. and 12. 31. Deut. 6.13, and 10.
12, 20. and 13.4, and 28. 47. 1 Sam. 7. 3. and 12. 10. Pſal. 2.11. Jer.
dice 7p d'ory.
30.9. Matt. 4. 10. and 6. 24. Luke 1.74. and 2. 37. and 4.8. Acts 7.
Frecatio omniuen 7. and 26.7. and 27:23. Rom. 14. 18. 1 Theff.1.9. 2 Tim. 1. 3. The
ferme bonorum o. Septuagint tranſlace the Text, &qwis oixia peš nared'oro use sugio, but I
perum. Complexus and my houſe will worſhip the Lord. So it is tranſited Phil. 3: 3. si
quid.mist, do com- lyd puuli im natpdovles, which worſhip God in the Spirit.
peridium; nim in
er le exerit cordis
Calling upon God is ſuch an eminent part of worlip, and ſuch a
fidescgnitio,timer, principal way of ſerving the Lord, that it is frequently put for the
amnio fiducia in whole worlliip of God, according to theſe Scriptures : Gen, 4.26.
and 12.7, 8. and 13.4. and 21. 33. and 26. 25. Pfal. 79. 6. Ifa.43.22.
quies do ceffatio ab Jer. 10.25. Joel 2. 32. Matth. 21. 13. Acts 2. 21. and 9.14, 21. Rom.
onni alia oecupa-
10, 12, 13, 14. I Cor. 1. 2. 2 Tim. 2. 22. Can prayer then be ex-
tiorie. Sic cluded ? can any be ſaid to be devoted to the ſervice of God in gene-
& Legilima dile ral; that never call upon God, or pray unto him? can a particular
Etio noftre o perſon be accounted a ſervant of God, that never prayeth to him?
Priximi falutis per or can a family as ſuch be ſaid to ſerve the Lord, that as ſuch doth not
11n claſes piis fre- call upon him? Are Gods Servants prayerleſs Servants ? or are not
ſuch more worthy of the name of Atheiſts, ſince they are deſcribed
- imò torinis do- by not calling upon the name of the Lord, Pfal. 14.4.
Etrinæ theologice
in oratione praxis
eft. Croc. Syntag.
Propoſition 3.
de precat.
3. Joſhua being guided by the Spirit of God, doth thus reſolve and promiſe,
SuperSlitio eft, quà That he and his houſe would ſerve the Lord. Was this good or evil that
Dio culius indebi- he declareth he and his would do? was he bound to do it, or was he
tus exhibetur, A.
not? was this cultus Deo indebit us, worſhip not due to God? If it
mes. Med.
Cultus ab homini- were due upon moral reaſons, then upon the ſame reaſons it is due from
tus extri Dei re- other families as well as it was from his, if not, it was but folhua's
melulionem , pro ar- Superſtition to ſerve God in his houſe; but was he ever blamed for
romine appellatur Superſtition in this thing? Was it obedience to God that foltera ferved
& Ferie oprostia,
God in his houſe? If it was, it muſt be founded upon Some Law, and it
gud non honoratur muſt be conformity to come Rule ; for what is no way commanded by God,
Dew, neq; obedien- though done, cannot be ebedience to him. Belides this, add, that in his
lia habet rationem, preface to his Speech, of which the Text is a part, he declares that what
quid effe non poteft, he ſaid to them he had it from the Lord, ver. 2.
eft. Wind, Theo
lug. lib. 2.
Propoſition
cibus
exercetur
ali mandatum non
:
!
Serm. 15. **
2?1
to the greateſt Advantage.
Propoſition 4.
Joſhua in the name of God, and by Authority from him, exhorteth all the
4.
reſt of the families of Iſrael to the (ame duties, which he promiſed and reſol- Suo do. familiæ fuæ
ved upon before then all, that is, that they in their houſes should ſerve the exemplo ad peise-
Lord. That his Exhortation was in the name of God, and by Autho. verantiam in nero
cultu hortatur.Par,
rity from him, is evident ; for he proteſteth that he was to ſay the inloc.
Lords words to them, ver. 2. Thus faith the Lord God of Iſrael. That he Interea ut pudorim
exhorted them in the name of the Lord to ſerve God with their families ipſis ircutiut ſe in
is alſo manifeſt. Doth he engage, that he will ſerve the Lord ? So Dei cultu cum do-
be exhortech them to do alſo, ver. 14. Now therefore fear ye the Lord, turum teftatur.
mo ſua perſeverite
and ſerve him in fincerity and truth and again, Serve je the Lord: Caly. in loc.
the matter of the duty then is the ſame, expreſſed in the ſame words. Efficacillimum ar-
That this exhortation of ſerving the Lord reached to their families sumentem erat ex-
alſo, is apparent, from the Argument that he uſeth to enforce it, ris, præfertim pria
namely, his own example in his houſe ; elſe the ſtrength and reaſon of ic dentiffimi, fiun&tif-
would be loft. Would you have it run thus, when I do fo earneſtly per- fimi,et fæliciſini:
ſwade, counſel, and command you to ſerve the Lord, I would not have you exemplism bic pro-
to underſtand me, as if this reached to your houſes and proper families, that ponitur gubernanda
ge Should there ſet up conjunct religious duties ; but I and my houſe will ſerve Mafius in loc,
the Lord ? would not this deltroy the very ſenſe and ſtrength of his
reaſoning ? But if you take it on the contrary, When I perſwade
you
and command you, in the name of God, to ſerve him, I would have
you underſtand that my meaning is, that both you and your houſes Should
be engaged conjunctly to ſerve God, and I exhort you to no more, then what I
do declare before you all, that I will do in my houſe : And ſo the ſenſe is
good, and the argumene ſtrong to move them to it, when he doth ac-
cording to the * Proverb, Begin at home, and by his own example * A Lare incipes
influence them into the ſame practiſe : it being an effe&ual way to i.e. d domefiicis ac
back an exhortation, by ones own example ; doing what we
familiaribus initia
um fumito, ritè di-
perſwade others to do,
citur in magifirs-
tus dos aliene vite
Sic agitar cenſura ce fic exempla parantur
cenſores : quorum
Cum judex, alios quod moxet ipſe facit. Ovid. Faſt. lib.6. officium eft ut in
primis ſuos fisoru na
" In his reſolution he doth not only thew his zeal in glorifying God gume
. Eram.eodenia
by doing him faithful ſervice, though all others Tould forſake
so
him But alſo and chiefly, like a prudent Governour, draweth Beneficiorum' pre-
"them on to to imitate him, of whom they had juſtly ſo great an o. di&torum
morationis fcopus
pinion for his wiſdom and piety. Eng. Annet.
The ſum of all this affordeth this Argument for Family Prayer,
est, ut oftendatex
tremæ ingratitudi.
Arg. 1. If foſhua, guided by the Spirit of God, and upon moral nis effe pro tot tan-
grounds and reaſons, did promiſe and reſolve that he and his tiſq; beneficiis non
houſe would joyntly ſerve the Lord, which includeth prayer vicifim Deum cele-
re do ſeguia Pars
allo; and doch upon the ſame moral grounds and reaſons, and
in
CO?me
in loca
P
232
Serm. 15
How we may manage Family Prayer
in the name of God, exhort and command all the Heads and the
Governours in Iſrael, and all the people to do the ſame in their
houſes, then the ſame moral grounds and reaſons ſtill continu-
ing, it is the duty of all families joyntly to ſerve the Lord ,
including prayer alſo. But all the parts of the Antecedent are
true :
Therefore it is the duty of all Families joyntly to ſerve the
Lord, including prayer alſo.
boni.
Ditod fi homines ab
Argument 2.
injurit fæna, non
nixtura arcere den
The Second Topick or Head from whence Family Prayer might be
bet, quanam fibi proved to be our duty, ſhall be taken from the Law of Nature. In this
pios, fulleto ſuppli- 1 shall proceed alſo by laying down ſeveral Propolitions, by wliich ,
ciorum metu? Quod as by ſo many ſteps, we might come up to the Argument that will de-
i pona, li metus termine it.
fupplicii, non ipfa
1. Propoſition.
tu piuto deterret
ab injurioft faci-
nrolague vits, ne Man being made by God a rational creature, and a voluntary, Agent, is ob.
?re eft injuftus, at liged to take God for his Governour and Ruler : the actual exiſtence of a
incasti polius ha- Creature doth neceffarily and inmediately infer his relation to a Creaa,
bendi funt imprebi:
tor, as the being of a Sow doth the relation of a Father : actual crea-
tum autem qui non
ipfa honefto move. tion is the fundamentum or ground of this relation : and as it is an ab-
mur, ut honi viri ſurdicy in nature, that a Son ſhould be a Son, having his being by his
fimus, fed utilitate Parents under God, and ſhould not be obliged to be thankful to them,
aliquâ atque fruétit,
callidi ſumus non
to honour them, love them, and obey them ; ſo it is much more ab-
Nam quid
ſurd, that man ſhould have a rational being from God, and not be
faciet is homo in obliged to take him for his Governour, by how much God is greater
tenebris, qui nihil then our Parents, and the firſt cauſe of our being. And this man is
timet nifi teftemdge obliged unto, antecedently to his own conſent, yea, though he ſhould
deferto lecca nattus never conſent unto it ; as a Son is bound to obey his parents, though
quem multo auro he ſhould never conſent thereto. Though to take God for our Ru.
soliare pollit im- ler in order to Salvation, our own conſent is neceſſary; for God Saveth
becillim atq; folum no man againſt his will, nor witboxt his own conſent, but by his powerful
-Si negabit feil. Spirit maketh them willingly conſent; but as our conſent was not ne-
co umum ablatu. ceffary (nor poſſible) to our own creation, ſo it is not neceflary to our
rum, runguam ob obligation and ſubjection unto God; yet if man doth not conſent to
sam caufam negi- také God for his Governour, he is a Rebel againſt his Maker, and
iu.rje judicet, fed though he do it not, he ſtands bound to do it's elſe obedience to
quod mieiuat, ne co
God were not mans duty, nor diſobedience his Gin, and then man
manet , id eft, ne might act as he liſt, and do what he pleaſe, and never have any accu-
malum habext. O fation from his own Conſcience, nor reaſon to be aſhamed of, nor
rem dignam! in giz afraid of any thing he doth, if he can by policy or power eſcape
sen etiam agrejtes puniſhment from men, and if they ſhould come to any harm by what
eubeſcant.Cicero they do, it would be racher for their fillyxefs and unwa' ineſs, then for
de Leg. lib. 1. their wickedneſs; or if they do good, moved thereunto by their own
profit,
Serin. 15.
to the greateft Advantage.
233
profit, and not by obligation of obedience to God their Governour,
it would be attributed to their craftineſs, rather than their goodneſs
.
2. Propoſition.
Lex est ratio
Man being made by God a rational creature is governed in a way ſuitable fumma infita in na-
to the nature of ſuch a creatøre, that is, by a Law, and not meerly by turs,guæe jubet es
Phyſical motion, or natural neceſſity, or objects propoſed to his quæ facienda funt,
ſenie only, as bruits and inanimate creatures are, if we conſider the prohibet contraria:
nature of man, we Mall difcern a neceſſity and an aptitude in him to be festa regulddo men-
governed by a Law: a neceſſity, becauſe in his firſt eftare, mutable, in rum, vel omitten-
his fallen eſtate, corrupt ; an aptitude, becauſe he is rational, ading for dorum : divinegue
ſone end, to be attained by ſuch means as are conducible to the lime, hominum ingeniis
and both end and means to be diſcerned by reaſon : whereas bruits excogitata,nec fun-
that neither know the end, ſub ratione finis, nor the means, fub ratio- lorum, fed eternum
ne mediorum, are not capable of moral Government, But it is ſui- quiddan, 9140d uni.
table to the nature of man, being an underſtanding and voluntary verfism mundum re-
agent to be ruled by a Law conſtituting his [debitum officii, premii, oso geret; imperandi,
påne] duty unto God, his reward, if he be obedient, his punilament, if prohibendige fora
he walk contrary to chat Law preſcribing his duty to bim. Such a Lex. Theolog.
Law God hath made for the government of nien; elſo no man could
Siniturd confir-
be guilty of Gin, becauſe there would be no ſuch thing as ſin, for matum jus non e-
where there is no Law there is no tranſgreſion; elſe there would be rit pirtutes omnes
no ſuch thing as virtue and vice, and no ſuch difference of men as folum in homines
good and bad; elſe there would be no need of repentance for any man, obſequis, ſed etiam
no need of reproofs and exhortacions; elſe there would be no rewards in Deos ceremonie
and puniflıments ; to be ſhort, there would be no Religion, in the religionéfque adobe
world.
juse
latrocinuri, jus ita
dulterare, jus teo
fiamruta falſa ſupponere, fi hæc fuffragiis, aut fcitis multiladinis probarentur : qute ſi tanie oft potentix flut-
torum ſenten' iis atque juslis, ut corum Coffrizsije rerum natura vertatur, cur non finciunt,ut quæ mulir pernicia
oſáque fint, hubeantur pro bonis de ſalutaribus, &c. Cicero. de leg. lib.i.
3. Propoſition.
Though all men for ſome time were without the written Law of God, which Eft quædam 108
is full and ſufficient to ſalvation, and many are without it stili, giet all men ſcripta, fed nata
have a law written in their hearts, Anewing them that good is to be embraced, LEX;
and evil to be ſhunned, and is ſufficient to leave them without excuſe. Be-
didicimus, accepi.
rides what is ſaid before, the Aponle proveth this, Rom. 2. 14. by a rum ex natura ip-
mus, legimus, vec
twofold argument or teſtimony; the first external, from the lives of rearripuimus, hage
miny of the more rober Heathen, who uid many things contained in, fimus, expriflimus;
and commande ! by the Law of God, for when the Gentiles which have ad quum non docht,
not the Lan, do by nature the things contained in the Lary, theſe having not testi, fed imbuti fu-
the Law, are a Luw unto themſelves : The ſecond is an internal teſtimony, mus. Cicero O.
v. 15. which shew the work of the Law written in their hearts, their conſci- rat. pro Milca
ence alſo bearing witneſs, and their thoughts the mean while accuſing, or elſe
.
excuſing one another. The very Heachen have been fillid with fears of
Bbb
puniſlıment
neque
luntur
quam non
234
How we may manage Family Prager
Serm. 15.
convenientiu ant
Quæ lex eft ipfo puniſhment after they have commicted ſin : but what need that, unleſs
ratio imperandi G they knew they had tranſgreſſed fone Law? What Law then? Not
prohibendi, quam the written Law of God for that chey had noe : Therefore a Law
qui ignorat, is ist of Nature; being for ſuch evils for which they were not expoſed to
illa fcripia uffiam, puniſhment, by the Laws of men.
five nuſquam. Ci. le is not eſſential to this Law that it be either ſpoken or written, but
cero. de leg. l. 1. it is ſufficient that it be ſome fit lignification of the will of God to
Promulgazio Il man, authoritatively inftituting what ſhall be due to God from man,
gis nature est ex and declaring what benefit and good hall redound to him, if he do o.
eam mentibus ho- bey, and what evil of puniſhment shall be indicted upon him , if he
minum inferuit na- doth tranſgress. And yet this will of God is lignified and promul.
turalitercogroſcen- ged in that God hath engraven ſuch a Law on all mens hearts, and
dım. Aquin, prim, imprinted it in their very natures, that doth diſcover ſuch a deformi.
Fus naturale eft ty in ſome evils
, that it is to be abhorred, and ſuch a beauty in ſome good,
dičimen rifiera- that it didates it is to be embraced. There are certain xosici vyolcu,
tionis, indicans e- common notions, insate or natural principles known to all men; ſuch lighe
Etsialicui, ex ejus and didates of reaſon by which, when they come to underſtanding,
diſconvenientia
they may ſee a plain difference betwixt good and evil in ſome things,
cum ipfu natura ra, and conclude that one is commanded by God, and the other forbid-
tion.li, ineffe mo- den, and conſequently that they are bound to do the one, and to a-
ralemtu pitudinem void the other : and withal, doth dictace to them that it Mall be well
will neceffitatem with them that imbrace good, and puniſhment th:all be infided on
Frenter ab auétore them that do evil, and this fignification of the will of God concern-
nature Deo , salem ing duty, rewards, and puniſhments is the Law of Nature, as it is com:
a&tum ft vitari, mon to all men. Lex naturalis eſt ſignificatio divina voluntatis, quam Deus
ait prccipi: Grot. ipſe noftris mentibus inſerit. Val. Philofop. Sacr. 279.though deſcribed
de jur. bela P.2, ſomething otherwiſe by others,
lumen de di&tamen
rationis, divinitus indiium in intelli874, hominem communilus notionibus ad jufti do injufti, honeſtido turpis
diſcretionem infornans, ut quid faciendum fit vel fugiendum intelligat, Croc.Syntag
4. Propoſition.
Quae eft enim
By this Light and Law of Nature all men might know that there is a God.
gens, aut quod genus The knowledge we have of God in this lite is either natural or by re-
babeat, fine do&tri- velation ; by the Book of Nature, or by the Book of Scripture: the
ne, anticipationem Book of Nature is either External, the works of Gods Creation
quandam Deorum ? which declare and ſhew to grasdy of Oxf, ſome things that might there-
cum enim non infti- by be known of God, Rom. 1. 19, 20, and this is acquired or objective
reant lege fit opinio knowledge of God; or elſe Internal, to which is referred thofe nata.
conftituta, mancata ral, common principles, the reliques of the Image of God in man lying
que ad unum omni- in his rubbiſh after the fall, and the inward teſtimony of Conſcience, which
#m firmaconfenfion is innate, ſubjective knowledge of God; not that there is any actual
De Deos, guoniam knowledge born with mar, but
by theſe we migheat years of underſtand-
infiias eorum vel
potish's Innutas cognitiones habemus ; de quo autem omnium natura conſentit, id verum effe necefeest, efeigin
tur Deos confitendum eft: quod quoniam ferè conftat inter omnes,non Fhilofophos folùm fed etiam Indostos, fa-
teamur consă.vre illud etiam, hanc nos habere, five anticipationem ut ante dixi, five prenetionern Diorum.Ci-
cero. de nat. deorum. lib. I.
ing
Serm. 15.
235
to the greateſt Advantage.
ing draw as certain a concluſion that thero is # God, as that we are, or
that any thing is that we behold with our eyes. For when we ſee the
Earth and Heavens,&c. Light of Nature tells us that they had ſome
cauſe by which they were produced, becauſe nothing could make it ſelf,
becauſe it would have been before it was, which Řeaſon teils us is
impoſſible: therefore things made muſt be made by ſomething that is
and was never made. Reaſon tells us that if any thing be posſible, there
is ſomething that is neceſſary; if any thing may be, ſomething muſt be:
that which is poſſible to be, muſt have ſomething to bring it into a-
&ual being. 'Reaſon telleth us, that if there had been one inſtant, in
which nothing was, nothing could have ever been ; for nothing can
make nothing. All theſe four Propoſitions do but make way for chac
which is chiefly to our preſent purpoſe, which is that which follows,
5. Propoſition.
The Light and Law of Nature doth dictate that it is mans duty to pray
to God, and that not only ſeverally, but conjun&tly; and that not only in pub-
lique Aſſemblies, but in private Families
. For the clearing of this I
thall lay down ſeveral Poſitions, including certain truths; and fetch
the proof of them from the light of Nature and the teſtimony of Hea-
thens themſelves, and then gather up the Argument from the whole,
Poſition 1.
That the Light of Nature doth di&tate that the ſouls of men are Immortal,
Maximum vero
and do not dye when tbe body dieth. This the Heathen did gather from argumentum est ,
the great care that there is naturally in all men, at leaſt, that do im- naturam ipfim de
prove their natural light, and bearken to the voice of ſober reaſon, Immortalitate ani.
what ſhall become of them after death. Though all men do not feri morum tacitam j.
ouſly provide for the ſoul after its ſeparation from the body, and the lus cura funt
light of nature cannot dired us in this matter ; yet ſuch cares and maximæ quidem ,
fears that there be in men about their ſtate after death, even in ſuch que poft mortem
as never had a Bible, is a certain evidence that they believed the Souls futura funt. Cice-
immortality. Reaſon gathers alſo the immortality of the Soul from ro. Turc. Quæft.
the fimplicity and immateriality of its nature, that it is not compound- mixium, wihilcone
ed of material parts, as the Body is, nor hath ſuch contrary qualities cretum, nihil copu-
combating one with another, as the Body hath, to cauſe its diffoluti latum,nihil dupl x;
on or ceffation of being; for the deſtruction of a thing is the tear. quod cum ità fit,
ing aſunder thoſe parts, which before ſuch deſtruction were joyned nec dividi, nec dif
together, the Soul therefore that is not ſo compounded, hath nothing cerpi, nec diftrahi
in its own nature that ſhould cauſe it to ceaſe to be, nor render it poteft, nec interire
liable to be deſtroyed by any.creature, though it might be annihi. igitur : ft enim
interitus quaſi dira
lated by Divine Power.
celus do ſecretie
ac diremptus earum
partium, quæ ante interimmjan&tione aliqua tenebantur. Cicero. Tufcul. Quæſt.
Sed nefcio quo modo
inberet in mentibus quafi feculorum quoddam Jugurium futuro'um : idémque in maximis ingeniis, altifimiſ
que animis dos exiſtit maximè,&a ispparet facillimé. Cicero. Tuſe. l. libel,
Bbb 2
Polition
236
Seru), 15.
How we may manage Family Frayer
Poſicion 2.
humanis vitiis cono
totos libidinibus
Socrates, ſupremo The Light of Nature tells us, ihat the immertal Souls of men muſt be
vitæ die de hoc ipfo happy or miſerable after their ſeparation from the Body, and that there is a life
multo differuit, of Retribution after this. Heathens have plainly caught that there are
jam mortiferum ita two-wayes that the souls of men do go, alter they are looked from
lud poculum vene. the Body, according as their lives were in this world, that ſuch as
ret, locutus eft ità, have wallowed in lin, and given chemielves to gracifie their luſts, ihac
ut non in mortem there Souls are lhuc out from God, and fhuc up in extrenity and e.
trudi, verum in ce-
dism videretur af. ternity of torment
. Hence Heathens mention Tityus, who being caſt
cendere, ita enim down to Hell, had a F’ulture chac came every day, and did gnaw his
cenfebat; itaque Liver, and in the nigbe ic was repaired and made up again, ihat what
diſſeruit dwas, lle was corn by the l'ulture one while, again did grow, chat his punish-
curſus animorum ment might be perpetual; ard ſome that are punished by being pue
corpore excedentia co labour in rolling huge Stores, and racked upon Wheels, and to
um : nam qui fo be there in this miſery for ever.
taminaffent, do re
Saxum ingens volvunt alii,radiiſque rotarum
dididifint, quibus
Diſtrięli pendent : ſedet, eternúmque fedebit
Infælix Theſeus
Virgil, Æneid 6,
fticis vitiis at gile
Aagitiis fe inguinal
Some roll buge Stones, and ſtretch'd on Wheels do lye;
sent
quoddam itir eft
Damn’d Theſeus lies there to eternity.
Juclufum à concilio
Deorum ; qui autem Thus they make mention of Pluto, by whom thoſe that were moſt vi-
Te integros colóq; cious, were moſt comenced, and of Charon's Boat, whom they ima.
fuifft minima cun gined was Ferry.man of Hell; of Radamanthus the Judge; of Tan-
corporibus conte- talus thirſting in the midſt of waters; of the Stigian and Other Infer.
810, leſéque ab his nal Lakes; of Cerberus, a Dog with three heads, Porter in Hell:
Semperfevocaffent, and give deſcriptions of the place of torments.
er entgue in corpo
Spelunca alta fuit, vaftogue immanis biatu
rum, his ad illos,
Scrupea, tuta Lac# nigro, nemorúmque tenebris,
à quibus elint pro-
Quam ſuper baud ulla poterant impunè volantes
freti, reditum fa.
Tendere iter pennis : talis fefe halitus atris
cilem patere.
Cicerone, Tufc.
Faucibus effundens, ſupera ad convexa ferebat
Quæft. lib. 1.
Vnde locum Graij dixerunt nomine Avernam. Virg. Æneid. 6.
cæcati velut dome-
iis divinim
ribus humanis via
tam imitati Deoa
In
;
There was a deep Cave, with a mighty Gulf
With black Lakes moted, and a horrid Grove
O're wbich noc fafely ſwifteft wings could move,
Such were the vapours from theſe foul jiwes came,
This place the Gracians did Avernu name.
And as they ſet forth the eternity of their hellilli torments, ſo they did
acknowledge the variety of them to be more than could be expreffed.
Non
Serm. 15.
to the greateſt Advantage.
237
Non mihi fa lingua centum fixt, oráque centum,
Ferrea vox, omnes fcelerum comprendere formas
Omnia pænarum percurrere nomina poſſem. Virg. Æneid.o.
Had I an hundred mouths, as many tongues,
A voice of Iron, to theſe bad brazen Lungs,
Their crimes and tortures are could be diſplaid.
Take the Teſtimony of another, that you may ſee what a common re-
ceived opinion this was among the Heathen, of miſery of many in Hell.
Kai tos reti wao x Borås cupuodoins,
Πέμβαν, και δεσμοίαν αν αργαλεόισιν έδησαν
Νικήσαντες χερσιν ιαεεθύμες περ εόντας
Ti amoy évepg' is gñis, o porózur G is and gains. Hefiod. Theogon.
The ſenſe take thus.
God, Mighty ones in chains of darkneſs bound,
And caſt them down to Hell; which underground
(So deep and black,) ſo far remote doch lye
As th'earth is diſtant from the Starry skie.
Yet (bear with me) once more: Another of them brings in God
threarning the diſobedient with Hell córmenes, where he ureth the
fame word for Hell as the Apoſtle doth, 2 Pet. 2.4. deſcribing Hell
to be a place far reniote from Heaven, a great gulf or deep pit, whoſe
gates are of Iron, and whoſe pavement is of Brals, a place of utter
darkneſs, in fenfe fo near the former, that I ſhall not need any further
to tranſlate,
"H pairinci sinfio és túpraegu higierla,
Τηλε μαλ, ήχο κάθισον το χθονός ότι βίς εθρον °
"Ενθά σιδηρια τι πύλαι και χάλκεθ έδός
Τόασον ένερθ' αΐιω όσον έρανός ισ’ από γαίης. Homer. Iliad.8.
All theſe teſtimonies of the Heathens (and there are many more) do
plainly manifeft that the Light of Nature doth diſcover a place of
puniſhment, where wicked men after this life thall be ſorely cormen.
ted.. I might bring as many of them alſo that by the Light of Nature
did determine of a place of happineſs for good men in another world,
but that I would not be too tedious in this point. The uſe of theſe,
and how they make to our preſent buſineſs in hand, will appear in the
following poſitions.
Poſition
ܨܢ
278
Serin. 15.
How we may manage Family Prayer
Poſition 3.
hominum
Nimo fibi nafci. As the Light of Nature tells us all this, so alſo it doth di&tate to us that no
tur
. Non nobis fo- man is born for himſelf, to mind only his own good, and to eſcape evil and pu.
lùn nati fumus, ſed nishment himſelf ; but to our utmoſt power in the places and ſocieties of which
oriûs nofiri partem we are heads or members to endeavour the good of that Society,and every mem-
patriit, piirtem sao
rentes vindicart,
ber thereof. He that will help no other, who ſhould help him? or with
pertem ar ict: a:9; what reaſon can he expect it? He that is ſo fel61h , is unprofitable to
que in terris sig“ any Society, and good for nothing. Man being 'Sãow monitorov) nacure
muntur, ad sufism hath enclined him to a ſociable life, noconly for his own, but alſo
creantur, homines for the good of others; which who fo doth neglect, fins againſt chac
cutem hominum can Society. Come then you Parents and Maſters of Families, ſee now
Sit g nerantur , ut why I alledged beforewhat the Light of Nature doth dictate concern-
fi inter fe alii a. ingihe Souls immortality, and the ſtate of Souls in another world,
In hoc naturam de even that you may do your utmoſt to ſave the precious Souls in your
bemus discem fequi, houſes fron this place of cornient, and to help them to prepare for an
de communes utili- everlaſting face. The Law of Charity firmly binds you to it : If
tates in medium your children were fallen into a pit, would not nature tell you, you
afferre, mutatione
are to help them out? If any of your houſe were falling into the fire,
officiorum, dando,
accipiendo,
would not nature tell you, you Mould prevent it, if you can? or
artibus, tum opera, to ſnatch them out with hafte and ſpeed ? Doch nature tell you ( as
facultatibus hath been thewed) that there is a place of torment where linful Souls
devincire homi- muſt ſuffer, and do you ſee any in your houſes in danger of falling
focietutem.Cicero into it, and will you fie ſtill and do nothing to endeavour to prevent
de Offic.lib.i. their everlaſting miſery? If they were lick, or had drunk down poy.
Que eft melior ſon, doth not nature tell you you Mould uſe means for their recove-
in hominum genere ry, to prevent their death? And doch not nature tell you that their
natura quàm com Souls are more precious than their bodies, and more to be regarded ?
ad homines juvan. It
Ie doth : Certainly it doch. Are not their Souls ſick and diſeaſed,
dos, tutandos
, con- and poyſoned with the venome of lin, and doch noc nature tell you
ſervandos arbi- there is charity to be ſhewn to their Souls, as well as to their bodies,
trantur? Cicero and much more? Certainly theſe are the dictates of nature ; if I ſup-
Tuſcul. Quæft.
lib. i.
poſe you have not one ſpark of grace, the light of reaſon will tell you
all this.
Poſition 4
tum
tum
All theſe things being ſuggeſted by the Light of Nature, Let me
add, that Reafox tells you that for you to pray with them in your Family, ten-
deth to their good, and the negle&t thereof to their detriment and damage. Lec
reaſon be heard, and it will dictate to you, that conjunct Prayer
with them is a likely means for the good of their ſouls. Will it not
tell thee chat ro-pray to God for them, and to bring them to pray
with thee, may be for their benefit to eſcape the mifery of another
world, and obtain happineſs in the life to come ? Enter into thine
own heart, and debate this with thy ſelf, and judge impartially, as
thou wouldit do if thou waſt a dying mani and then tell me, If the
light
Serni. 17.
to the greateſt Advantage
232
Deus Penates hinc
light that is within thee doth not prompt thee to all this ? Prayer is a
part of natural worſhip, which is due to God from all, and would
it not cend to the profit of their Souls to give to God his due? And
douldlt not thou that art a Parent or a Maſter, whom nature hath
fet over them and commicted them to thy truſt, and requireth thy help
to thy utmoſt power for their good, aſlift them herein, and fee that
they do it? and uſe thy gifts and parts and knowledge in praying with
them, that they alſo by thy example might be induced to this duty
and by hearing thee pray in their company, may learn to pray alſo ?
Light of Nature did dictate to the heathen Mariners (7on. 1.) that
prayer to God was a means to ſave them in the ſtorm; therefore the
Maiter of the Ship, the Head of that Society, called fonah from feep
to Prayers, and this they did not only ſeverally, but conjunctly,v.14:
they cryed unto the Lord, and ſaid, We beſeech thee, O Lord, we beſeech
thee, &c. and all the Heathen Maſter of the Ship do more in that so-
ciety, whereof he was chief, then a Chriſtian Maſter of a Family in
that Houſhold Society whereof he is head?
Moreover, that the Light of Nature doth didate that there ſhould occi retorxidrera
be conjunct worshipping of God in mens houſes, the practiſe of the Lures, Penates, Dii
Heuthen makes manifeft: they had their houfhold gods, ſo call'd, be- domestici, qui dom
cauſe they chought they had tlie rule over them and their Houſholds, mi coluntur. Ego
and the keeping and preſerving of their Families; though indeed
ſalutatum dona11.11
they coulú noc defend them felves, nor them that did in their houſes devertar. Teri
worthip them, as fung in her ſpeech to £olis:
Phorm.
Vifte vis ad iso
Gens inimica mihi Tyrrhenum navigat aquer,
ras & focos perti-
llium in Italiam portans, victoque penates.
net,itaq; in ea dea,
que eft rerum cu.
Jtos intimarum,om-
Yet theſe Gods they ſerved in their honſes, and ſacrificed to them ; nis precatio de
in which Sacrifice their cuſtom * was to eat up all that was left at the fac.ificatio extre.
Offering, thinking it an hainous matter to ſend any of that Sacrifice machines
, longer
abfunt ab
abroad to their friends, or to the poor.
dii penates, fived
Of this ſort were the Teraphim, an Idol or Image made for mens pens ducto nomine,
private uſe in their own houſes : Laban had ſuch houlhold Gods, Gex, five ab eo quod pe-
31,19, 30. Why haſt thou ſtoller away my Gods ? By this you ſee that the de nat. Deor.l.z:
Light of Nature doth dictate houthold worſhip to be given to God, * Godw. Rom.
and the Heathens did it to their falſe Gods : And if you, called Chriſtians,
will not in your houſes joyntly pray unto the true God , Ler the Hea-
thens ſtand up as witnefíes againit you. However take this Argument videntur fuiffe
containing the ſum of the five foregoing Propolitions.
dii penates, qui ad
2. Arg: If all men are bound to take God for their Ruler, govern. Mesticam colereis-
ing them by a Law written in their hearts, which doch dictate ro tuve De Dieu. in-
them that there is a God, and joyntly to be prayed unto in mens gen.31.19.
Families, then it is their duty ſo co do. (The reafon of this is,
becauſe if they be bound to do it, and do it riot, they fin.)
But all men are bound to take God for their Ruler (as in the firſt
Propolition is thewn) governing them by a Law (as in the ſe.
cond)
Ant.
תרפיס
twind.im rein do-
$
240
How we may manage Family Prayer
Serm. 15.
God
cond) written in their hearts (as in the third) which doch di-
&ate to them that God is (as in the fourth) and to be joyntly
prayed to in their Families (as in the fifth). Therefore it is their
duty fo to do.
For the proof of the laſt part of the minor Propoſition, vit. That
the Lighc of Nature doth dictate chuc Men or Maſters of Families
ought to pray conjunctly with the Members of their familiis ; con-
lider this
Seeing Socie-
If the Light or Law of Nature doch di&tate that Matters of Families
ties as ſuch are ought to uſe all means to prevent the damnacion of the immortalSouls
totally depen-
in that Domeſtick Society, of wbich they are Heads and Governours ,
dent upon
and mens gifts and to further their eternal happineſs, having opportunities fo to do,
are communica. then it doth dictate that they ought to pray conjunctly with them.
tive and folemni: The reaſon of this is becauſe Prayer is a meins (made together with
ties are operaa chem) which the Light of Nature doth dictate, profitable to prevent
teacherh us that their miſery, ard further their happineſs (as in the fourth Polition
God ought to be before laid down) and they have opportunities for this means.
folemnly
But the Light or Law of Nature dorh dictate that Maſters of Fa-
knowledg'd, wor-
thip'd and ho- milies ought to uſe all means to prevent the damnation of the immor-
nour'd both in tal Souls in that Domeſtick Society whereof they are Heads and Go.
families and in vernours, and to further their eternal happineſs, having opportua
more folemn ap- nities ſo to do. For if the Light of Nature doth dictate they ought
Fointed
blies. Mr.Buxter,
to take care of the r bodies that are mortal, it doth tell them they are
Reaſons of Christ, much more to take care of their Souls which are inmortal, and inult
Rel.part. 1. p. 74. for ever live in happineſs or miſery, (as in Poſition, firſt ſecond, and
third.)
Therefore the Light or Law of Nature doth dictate that it is their
duty to pray conjunály with their Families : and if the Law of Na-
turé doth, the Law of God doth, becauſe the Law of Nature is
Gods Law,
ac-
allem-
Argument 3.
I.
The third ſeat or head of Argument ſhall be taken from what God
is to Families as ſuch, in theſe four Propoſitions,
God is the founder of all Families ( as ſuch :) therefore Families as
Familia eft inter ſuch should pray unto him. The houſhold Society uſually is of theſe
plures perſonas que three Combinations, Husband and wife, Parents and Children, Mu-
potefiate, Sovel no. fters or Servants: though there may be a Family where all there are
turd, vel jure fub- not, yet take it in its latitude, and all theſe Combinations are from
jitia ; vel ſocieth God." The Inſtitution of Husband and Wife is from God, Gen, 2.
conftituta fecun-
21, 22, 23, 24, and of Parents and Children, and Matters and Ser.
dum naturam 94).
ridiani wſús gratia: vants, and the authority of one over the other, and the ſubjection
Elique onjugalis, of the one to the other is inſtituted by God, and founded in the Law
patris, & Herilis. of Nature, which is Gods Law. The perſons fingly conſidered have
Liebent.Col. Po- nor their beings only from God; but the very being of this Society
lir.
as ſuch is alſo from him : and as a ſingle perſon is-cherefore bound to
devote
Serin. 15.
to the greatel Advantage.
246
rendum Deum con-
devote himſelf to the ſervice of God, and pray unto him, ſo an
houſhold Society is cherefore bound jointly, as such, to do the ſame
becauſe as ſuch a Society, it is from God, utriuſque eſt par ratio. And
hath God appointed this Society only for the mutual comfort of the
Members thereof, or of the whole, and not alſo for his own glory,
even from the whole? and doth that houſhold Society as ſuch live to hec temporalia bom
Patres fecundum
Gods glory, that do not as ſuch ſerve him, and pray unto him? Hath na, filiorum fortem
God given authority to the one to command and rule, and the ocher à fervorum coridi-
a charge to obey, only in reference to worldly things, and not at all tione diſtinguerent:
to ſpiritual ? only in things pertaining to the world, and in nothing ad Deum cutem co-
to things pertaining to God? Can the comfort of the creature be mûs ſuæ membris
Gods ultimate end? no, it is his own glory.Is one by authority from pari dile&tione come
God and order of Nature Pater-familiâs, not only the Maſter of the fulerent; quod nas
Family, ſo called in reference to bis Servants, as well as to his chil. turalis. ordo ita
dren, becauſe of the care he ſhould take of the Souls of Servants , mes patrum-familie
prefcripfit, ut no-
and of their worſhipping God with him, as well as of his Children
and ſhould be
not improve this power that God hath given him over - Qui autem veri
them all for God and the welfare of all their Souls, in calling them patres familias
joyntly to worſhip God, and pray unto him? Let Reaſon and Re- funt, omnibus in
familia fua tan-
Jigion judge.
91.2m filiis ad con
lendum do promea
Propoſition 2.
ſulant. Aug. de
God is the OWNER of our Families as ſuch ; therefore as ſuch they Civit. Dei. lib. 9.
ſhould pray unto him. God being our abſolute OWNER and Prom
prietor, not only ratione umepog is eſſentia fua, by reaſon of the ſuper-
eminency of his Nature, ſed etiam jure creationis, giving us our being,
and all we have, We our felves, and all that is Ours (We and Ours
being more His than our own) are unqueſtionably bound to lay out
our ſelves for God, wherein we might be moſt uſeful for our OWN-
ERS intereſt and glory. Beſides the title of Creation, God is the
OWNER of our Families by right of conſervation, and redemption :
hath God a right to and propriccy in the perſons in a Family, or the
particular Members of it, and not of the whole? Whoſe are your
Families,if not Gods OWN ? Will you diſclaim God as your OWN-
ER ? If you ſhould ; yet in ſome Tenſe you are HIS fill, though
not by reſignation and wholy devoting of your felves to him. · Whore
would you have your Families to be, Gods Own, or the Devils
OWN? Hath the Devil any title to your Families, and ſhall your
Families ſerve the Devil that hath no title to you, neither of Creati.
on, Preſervation or Redemption, and will you not ſerve God, that by
all thi: hach a citle to you, and an abſolute, full propriety in you ? If
you will ſay your Families are the Devils, 'then ſerve him, but if you
ſay they are Gods, then ſerve him. Or will you ſay we are Gods,but
we will crve the Devil ? If you do not ſav ſo, yet if you do 1o, is ic
not aybad? Why are you not alhamed to do that, that you are a-
Muamed to ſpeak out, and cell the world what you do? Speak then.in
Сс с
the
cap16.
or
}
242
How we may manage Family Prayer
Serm. 15.
the fear of God; If your Families as ſuch be Gods own, is it not rea-
ſonable, that as ſuch you ſhould ſerve him, and pray unto him ? for
do not you expect honour and obedience from your Children, becauſe
they be your own and work and labour and ſervice from your own Ser.
vants, becauſe they be your own ? and whatever you are OWNERS
of, would you not have it for your Uſe? and will you require there
things from yours, becauſe they are yours, and thall not God re-
quire ſervice from His ? and if he do, thall be not have it? eſpecial.
ly when Gods title of Propriety in you is infinitely greater then any
title you have to any thing you have or call your own ? Take heed
leaſt your demands and expectations from yours, be not a condem-
nation of
your ſelves in denying that to God, which is his duc from
you, becauſe you are his.
Propoſition 3.
and 4. 1.
God is the Maſter and Governour of your Families; therefore as ſuch they
fhould ſerve him in praying to him. If he be your OWNER, he is
your Ruler too, and doth he not give you Laws to walk by and obey,
not only as you are particular perſons, but as you are a combined so-
ciety? Eph. s. 25. to the end, and 6. 1. to 10. v. Col. 3.19. to the end,
4. 1.' Is God then the Maſter of your family as ſuch, and Mould
not then your Family as ſuch ſerve him? Do not Subjects as ſuch owe
obedience to their Governours? Mal. 1.6. A Son honorreth his Father,
and a Servant his Mafter : if I then be a Father, where is mine honour ?
and I be a Mafter, where is my fear? Where indeed ? Not in pray.
Tlapá osmv Td erleſs ungodly Families,
egalis rátais,
cizades govéas, a-
Propoſition 4.
gaflu idraçlu,
izados oixeirs , God is the Benefactor of your Families as ſuch, therefore as ſuch they
ay Severis, plaus, fiould ſerve God, in praying to him, and praiGng of him. God
geförda mayla gav doch not do you good and give you mercies only as individual perſons,
-TO,VÁM Bony pédv but alſo as a conjunct Society. Is not the continuance of the Maſter of
mandlar om texõ- the Family, not only a mercy to himſelf, but to the whole Family
sav, opws oirñ. alſo ? if he be not, he is not over good. Is not the continuance of the
Sou uita sus tai Mother, Children, Servants, in life, health and being, a mercy to
Trade taie 'Ty the Family ? that you have an houſe to dwell together, and food to
mayte 28 maūta eat together, do not you call theſe Family-mercies ? and do not tbefe
Obcy Bongar mig call aloud in your cars and to your conſciences, to give praiſes to
Tugas dão Tute. An- your bountiful Benefactor together, and to pray together for the con-
ton. 1.1. $. 17. tinuance of theſe, and the grant of more, as you Ihall need them
T8,* zuvchige Tol- It would be endleſs to declare how many wayes God is a Benefactor
CĪTAV TD), é Twoi refo
' to your Families conjun{tly, and you are ſhameleſs if you do not box.
Thuruv, Štwi junčtly praiſe him for his bounty. Such an houſe is rather a ſtie for Swine,
ponósos por št jy than a dwelling houſe for rational Creatures.
Apuan. Idem.
May not God call ogt to ſuch prayerleſs Families, as to them, fer.2.
31.
Serm. 15
to the greateſt Advantage.
243
seope. Idem
31. O generation, ſee ye the word of the Lord : Have I been a wilderneſs to
Ifrael ? A land of darkneſs? Wherefore Say my people we are Lords ,
we will
come no more unto thee : Hath God been forgetful of you? Speak, ye rivesi Otãy od 8.
ungodly, prayerleſs, Families : Hath God been forgetful of you ? rexis Graumanis
Nor every morſel of bread you eat, tells you, God doth not forget mxvpñoa mwm.
you, every time you ſee your Table ſpread, and food ſet on, you lee voulions
, in dies mo
God doch not forget you: Why then, ſaith God, will not this Family n gehtorle unatis
come at ME? when you have food to put into your Childrens mouths
molo arčaci u ăn
that they do not cry for bread, and you conſtrained to ſay, I would in His wor geheee-
my poor hungry child, 'I would, but I have it not. Why then, will you la vostra unilat
not come at me ? live together and eat together at my coſt and care and — To, condria
charge, and yet be whole moneths and
never come at Me! that your rol dipuji pui xt-
Children have reaſon, raiment, limbs, not
born blind, nor of amon. voto, en el mar
ftrous birth (which things Heathens have been affected with) and a rd muud non
thouſand waies belides have I done you good,may God ſay, Why then
will you live whole years together, and never together come at me ? ibid.
Have you found one more able, or more willing to do you good ?
that you never can. Why then are you ſo unthankful as not to come
at me? After the like manner the Lord expoftulates with his people
to whom be had been a bountiful Benefactor, and yet they anſwered
not his bounty, nor ſerved him their Benefactor, for which he calls
to the Heavens to be aſtoniſhed, and the Earth to be horribly affraid, Mercies do cna
fer. 2.5.
Thus faith the Lord, what iniquity have your Fathers found in gage to duties,
me, that they are gone far from me 6. Neither ſaid they, where is the bim for our God
Lord that brought us up out of the land of Egypt.
Should ſuch a for ever and
People forſake ſuch a God,and go far from him that did them ſo much ſerve him that al-
good ? yet they did : ver. 13. Be astoniſhed at this, oh ge Heavens wayes doch us
You ſee when God is a Benefađor to a People (and there is the ſame good. So the Poeta
O Melibel, Deus
reaſon for Families )and they do not ſerve him,what monſtrous wick-
edneſs it is ! God hath kept you all ſafe in the night, and yet in the fecit
morning you do not ſay, where is the Lord that did preſerve us,come, Numque erit ille
mihi femper Dec
ô come, Let us give joint praiſes to him! God hath done you and
us, illius aram
your Families good ſo many years, and yet you do not ſay where is
Sæpe tener nostris
the Lord, that hath done ſuch great things for us,come let us acknow-
ledge his mercy together. God hath carried you through affliction
and sickneſs in the Family, the Plague hath been in the houſe, and yet
Virg. Eclog.i.
Officia etiam fe.
you live, the Small pox and burning Feavors have been in your houſes, re fentiunt, nec ul-
and yet you are alive, your conjugal companion hath been lick, and re. lum tam immanfue-
covered, children nigh to death, and yet reſtored, and for all this you tum, animal eft;
do not ſay, where is the Lord that kept us from the Grave, and ſaved quod non cura mi.
us from the Pit ? that we are not rotten among the dead, and yet you
tiget, do in amo-
rem ſui mertat.
do not pray to, nor praiſe this your wonderful Benefactor cogether. Leonun ora à mao
Let the very walls, within which theſe ungratefal wretches live be aſtoniſhed giftris impunè tra.
&tantur. Elephan-
torum feritatem uſque in ſervile obfequium demeretur cibus ; adeo etiam quæ extrx intellectum atque aftima:
tionem beneficii ſunt pofita, affiduitas tamen meriti pertinceis evincit. ingratus eft adverſus unum benefi.
cium adverſus alterum non erit. Dilorum eblitus eſt ? tertium etiam eorum quæ exciderunt, memoriam re-
ducet Qui inftat do onerat priora fequentibus, etiam ex duro do Immemori pe&tore gratiam extundet. Non
audebit adverfus multa oculos attollere. Senec. de benef.c.3.
Ссс 2
nobis hæc etia
ab ovilibus in-
buet agnus.
244
.
How we may manage Family Prayer
Serin. 15
at this! Let the very beams and pillars of their houſes tremble ! and let the
very girders of the floors of which they tread and walk be horribly affraid !
that ſuch as dwell in ſuch an houſe together, go to bed before they
go to Prayer together. Let the earth be amazed, that the Families
which the Lord doth nouriſh and maintain are rebellious and unchank-
ful! Being worſe than the very Oxe that knoweth his Owner , and of
leſs undertanding than the very Aſs, Iſt. 1. 2, 3. There is ſuch va.
lidity in the confequence from Gods being our Benefactor to our
duty to him in ſerving of him, that foshua builds his exhortation to
the Heads and People of Iſrael to fear and worſhip God, upon this
very foundation, as appeareth plainly to any that read the Chapter
where the Text lyech. From what hath been laid I reaſon in this
manner.
>
3. Arg. If God be the Founder, Owner, Governour, and Benefa-
tour of Families as ſuch, then Families as och are jointly to
worſhip God and pray unto him. (This can not be denied.)
But God is the Founder, Owner, Governour and Benefactour of
Families as fuch. (Neither can this be denied.)
Ού μικρών & δια-
Therefore Families as ſuch are jointly to worſhip God, and pray
φέρει το άτως ή
unto him.
Tws usus
Argument 4.
równ sito ou
ana παμπολυ
Maſters of Families ought to read the Scripture to their Families', teach
panor is no nāve and inſtruct their Children and Servants in the matters and doctrines of Sal.
Ariftot. Moral. vation : therefore they are to pray in and with their families. No
--Nunc adbibe puro min that will not deny the Scripture can deny the unqueſtionable du-
Pestore v rbu pier, ty of reading the Scripture in our houſes, Governours of Families
nunc te meliori.
bus affer :
teaching and inſtructing them out of the Word of God. Amongit
Quo femel ejt imbu- a multitude of expreſs Scriptures, look into theſe; Exod. 12. 26.
ra recins fervit. And it shall come to paſs when your Children shall ſay unto you, what mean you
by this ſervice ? 27. Ye bhallay, it is the Sacrifice of the Lords Pallover
Horat
. Ep. 1. 1.2. who paſſed over the houſes of the Children of Iſrael in Egypt, when he imate
- adeo in teneris tbe Egyptians and delivered our houſes And there is as much reaſon
confuefcere mixtum that Cbriftian Parents Mould explain to their Children the Sacra..
eft. Virg.Geor.l.2 ments of the New Teſtament, to inſtruct them in the nature, uſe,and
* Cretris admo- ends of Baptiím and the Lords Supper. Deut. 6.6. And theſe words
nitionum quafi isti.
bus hac met prazo
which I command thee this day shall be in thine heart. 7. V. And thou shalt
cepta infigis.da ap- teach *ņu? [whet or ſharpen] them diligently to thy children, and
tabis, ficut r petitis Salı talk of them whenthou fitteſt in thy bouſe, and when thou walkeſt in the
pumpiatura Lud. way, and when thon lieſt down, and when thou riſeſt up, i. e. morning and
de Dieu.
evening. Deut. 11. 18,19. Ephef. 6.4. Andje Father's provoke sot your
Et dentabis ea; Children to wrath, but bring them up in the nurture and admonition of the Lord,
i.c. inter dentes And God was pleaſed with this in Abraham ; Gen. 18. 19. For I know
verſabis, uldue lo him that he will command his children and his houſhold after him, and they
mandes, piemanta Mall keep the way of the Lord. This then is undeniable, if the word is
in os ingeres filiis to be believed, received as our Rule, and obedience to be yielded there.
tuis, Malvend. unto. And the Heathens taught a neceſſity of inſtructing youtb be:
times,
The
bit odorem
Serm. 15.
245
to the greateſt Advantage.
TOGIN
mat, 03
The reaſon of this conſequence from family reading and inſtructi. Edzor s nimi
ons, to Family praying, is evident (we need to beg of God the illu- mis lov qards á
nination of his Spirit, the opening of the eyes of every one in the poex sñvou mírus,
Family, the bleſſing of God upon our endeavours, without which • 78 ouvom te',
it will be to no ſaving benefit) and will be more manifeſt if we confi. ouvronlee
não
der and lay together theſe things following.
ésir, i un ad Deds
Firſt, whoſe Word it is that is to be read in the Family together : Sq aristos :
the Word of the eternal, blefled, glorious God. And doth this call Xeisös ára.
for and require preceeding Prayer no more than if you were to read Juftin, dialog.
the Book of ſome mortal man? The Word of God is that out of which cum Tryph. 173.
God ſpeaketh to us, it is that by which he doth inſtructus and inform oft (1) Deco
us in the higheſt and weightieſt concernments of our Souls, it is that thedra, ex quo ad
from which we muſt fetch remedies for the cure of our ſpiritual mala nos loquitur. (2)
dies, it is that from whence we muſt have weapons of defenſe againſt Dei Schols, in qua
nos erudit de infor-
Our ſpiritual enemies chat do aſſault our Souls, and be directed in the
3) Die
paths of life : and is not Prayer together needful then, that God in Troye Spiri.
would prepare all their hearts to receive and obey what thall be read inalis reren media
to them of the mind of God: Is all the Family ſo ſerious and ſo fen- cm;um officina.
Gible of the Glory, Holineſs, and Majeſty of that God that fpesketh (4) Dei Durcalía
to them in his Word, that Prayer is not needful that they may be mamentari-
fo? And if it be needful, thould it not firſt be done ? And when it hachum, in quo munit
been read, and the threatnings, commands, and promiſes of the glorious tra omnis generis
God been heard, and your fins diſcovered, and Gods wrath againſt hostis.(5) Dei ma-
them, and duties enjoyned, and precious priviledges opened, and pro. nus, quâ nos per ſec
miſes of a faithful God, both great and precious promiſes made to ſuch mitors fideig ji.
as do repent, believe and turn to God with all their hearts unfeigned- tam æternam, Gera.
ly; have you not all need together to fall down upon your knees to har, loc. com.
beg and cry and call to God for pardon of thoſe lins that by this Toin. I. p. 141. :
Word you are convinced you are guilty of, and to lament them be.
fore the Lord, and that when your duty is diſcovered, you might
have all hearts to practiſe and obey, and that you might unfeignedly
repent and turn to God, that ſo you may apply thoſe promiles có
your ſelves, and be partaker of thoſe priviledges ? From this then
there is great reaſon, when you read together, you mould alſo pray
together
Scripturis fueris
incumbat Chriftia-
Secondly, Conſider what great and deep myſterious things are contained
mus fidelis, ibi in.
in the Word of God which you are to read together, and there will appear veniet condignafi.
a neceflity of praying together alſo. Is there not in this Word the dei fpe&tacula
Do&rine concerning God, how he might be known, loved, obeyed, peetabit mundum
worſhipped and delighted in concerning Chriſt, God-man, a my. "umpremia, impia
fery that the Angels wonder at, and no man fully underſtands, or orun fupplicia,
can expreſs and fully unfold;concerning the offices of Chriſt, Prophet, religione ſuperatas
Prieſt and King; the example and the life of Chriſt, the miracles of feras do in manſies
Chriſt, the temptations of Chriſt, the ſufferings of Chriſt, his death, tudinem converſas:
intuebit ur do anja
mas ab ipfix morte
revocetas Gin his omnibus jam majus videbit ſpetaculum, diabolum illum, qui totum triumpharet man
dum, fub pedibus Chriſti jacentem:quàm hoc decorum fpe&taculun fratres!guam jucundum! quam ceffarium !
Cyprian.416.
the
2
24€
Serin. 15.
How we may minage Fumily Prayer
nam rectè intelli,
the vi&ories of Christ, the Reſurrection, Aſcenſion, and Intercel-
fion of Chriſt, and his coming to Judgment, is there not in the
Scripture the Do&rine of the Trinity, of the miſery of man by fin,
and his remedy by Chriſt? of the Covenant of Grace, the Conditions
of this Covenant, and the Seals thereof? the many precious, glori.
ous priviledges that we have by Chrift, reconciliation with God,ju.
ftification, ſanctification and adoption; the ſeveral graces to be got,
and duties to be done, and of mer's everlaſting ſtate in Heaven or
Hell? are theſe and ſuch like contained in the Word of God that you
ought to read daily in your houſes, and yet do not you ſee the need
of Prayer before and after your reading of it? Weigh chem well,
and you will
Thirdly, Conſider how much all the Family are concerned to know and un-
derſtand theſe things so neceſſary to Salvation. If they are ignorant of
them, they are undone: If they know not God, how ſhall they love
him? Inviſa poſſunt amari, incognita nequaquam : Things unſeen may be
loved, but things unknown cannot. We might love an unſeen God,
and an unſeen Chriſt, 1 Pet. 1. 8. But not an unknown God. If
they in your Family know nor Chriſt; how ſhall they believe on him?
Petit fe doceri and yet they muſt periſh and be damned if they do not. They muſt
divinitus,ut do&tri.
for ever loſe God and Chriſt and Heaven and their Souls, if they do
sit - ex antitheſi not repenr,believe, and be converted, and yet when that Book is read,
vero monet, omni- by which they should underſtand the nature of true faving Grace,
um hominum men- is not Prayer needful ? eſpecially when many bave the Bible and
tes effe cacas, met read it, yet do not underſtand the
things that do concern their peace.
.
nam quan.diu non
Fourthly, Conſider further, The blindneſs of their minds, and their
illuminantur à Spi- inability without the teachings of Gods Spirit, to know and underſtand theſe
ritu fan&to
things, and yet is not Prayer needful'?
monet igitur quafi Fifthly, Conſider yet further, The backwardneſs of their hearts to
Fum oculi niftra hearkın to theſe weighty, neceſſary truths of God, and their unwillingneſs na-
mentis, vel volumen turally to learn, hews Prayer to be neceſſary that God would make
legis sem du&trinæ them able and willing to receive them.
claufim dos convon
Sixthly, Once more conſider, That Prayer is a ſpecial means to obtair
lutum efe, ut legi
do intelligi
in knowledge from God, and a bleſſing upon the teachings and inſtructions of the
polit, nifi fpiritu Master of the Family. David prayed that God would open his eyes,
detrahente velamen that he may behold wondrous things out of Gods Law, Pfal. 119.18.
eculis noftris, & o- There are wondrous things in the Word of God; that fallen man Mould
wolvente volumen; be recovered is a wondrous thing, that a holy God ſhould be reconciled
fubjiciaturto ſinful man, is a wondrous thing, that the Son of God ſhould take up-
ideóque allidwe'l pe- on him the nature of man, and God be manifefted in the flesh, and a
tendum eft fignifi- believer juſtified by the righteouſneſs of another, theſe are WON-
cat, ut hic du&tor Drous things. But there is darkneſs upon our minds, and a vail
noftra, qui ex illm. over our cyes, and the Scripture a claſped, cloſed Book, that we can-
minet & Sapientia not ſavingly underſtand theſe great wonderful things, to bave our
cælesti imbuut.
love chiefly upon them, and our delight in them, except the Spirit of
Moller. in Pfal. God take away the vail, and remove our ignorance, and enlighten
119. 18.
our minds ; and this wiſdom is to be ſought from God by fervent.
Prayer.
7100
ut
Serm. IS
to the greateſt Advantage.
247
Prayer. You that are Maſters of Families, would you have your
Children and Servants know theſe things, and be affected with them?
Would you have impreſions made upon their minds and hearts of the
great concernments of their Souls 3 and therefore you do inſtruct
them; but can you reach their hearts ? Can you awaken their Conſci.
ences? Can you not ? and yet doch it not become you to pray to God
with them, that he would do it? While you are a praying jointly with
tben, God may be ſecretly diſpoſing and powerfully preparing their
hearts to receive his Word, and your inſtructions from it. From all
this I argue thus for Family Prayer.
Arg. 4. If it be the duty of Families as ſuch to read, and hear the
Word of God together read, then it is the duty of Families as
Such to pray together : (this is Thewn by the lix things laſt men.
tioned.)
But it is the duty of Families as ſuch to read the Word of God,
and to hear it together read: (this was proved from Scripture
before )
Therefore it is the duty of Families as ſuch to pray together.
Argument 5.
Chriſtian Families are, or ought to be, as so many domeſtick Churches :
Magnificum elo-
therefore they ought to pray together. In a Church conjunct Prayers gium, quim uni fa.
are made to God; but what kind of Church would that be in which miliæ nomen Ec-
there is never no joint praying. There are three Families in the Scrip. clefiæ tribuitur; &
ture renowned with the name of a Church, and have this honourable tamen fic inſtitutas
efe convenit fingu
title put upon them by God bimſelf ; as ( 1 ) The Family of Aquila las piorum familie
and Priſcilla, Rom. 16. 5. Kai * x&%' oivon autoExxandar,, and the Church in as, ut totidem fint
their houſe. So 1 Cor. 16. 19.
So I Cor. 16. 19. The (2) Family of Nymphas, Col. 4. Ecclefiolæ : quod
15; Nuupäev ' * **7' cixos cóst 'Exxandar, and Nymphas and the Church autem Eraſmo con-
in his house. (3) The Family of Philemon, ver. 2. canal cimor 'Ex. magis placuit, alie-
gregationis nomen
xandią, and to the Church in thy houſe. Eraſmus renders it, the Congrega- num est à mente.
tion in their bouſe, but this is diſliked by Calvin and by Beza too. Pa. Pauli
.ho-
reus interprets theſe Texts either for the company of Chrifians that norificè. de Chri-
were wont to aſſemble in their houſes to hear the Word, and to wor- 'voluit loqui.Calv.
Siip God; or elſe of their proper Families, of which theſe were i Cor.16.19.
the Heads and Governours, whoſe houſes were called Churches, be- Eraſmus in Anne-
cauſe of the religious duties there performed, as reading of the Scrip. tutionibus verten-
ture, praying unto God together, and ſinging of Pſalms. Aquila and Prif- dum potius dicit,
cilla by occupation were Tentanakers, Aets 18. 3. yer though they la- in re ab eo difen
tio, apparet enim
Apoſtolum commendare Aquila do Priſcilla familiam, quafi fit Ecclefiola quædam, alioquin dixiſer our oq cixar.
au twy. Beza.-- Privatam familiam Ecclefiam vocat -- Eftius.Vel de Ecclefiæ membris,vel de domefticis tantun
ipfius Nymphe ad dominum converfis-Landans hunc virum quod æconomiam ſuam Chriftianè admodum
rexerit do instituerit. Pareus. Erat igitur tota familia pia do bene dos Chriftianè inftituta, ficut folent ele
Ecclefiæ, quia ibi legebatur verbum Dei-preces babebantur, & canebantur Pſalmi --difcamus ia le-
gere familias ut fint veræ Ecclefiæ. Piſcator. Adjungit etiam familiam ejus, quam honorifico nomine woont
Ecclefiam; quod ipſum quoque ad Philemonis laudem pertinet ut qui in familia educanda fidelis patrisfamilids
officio fungatur. Pifcator, in Phil, 2.
boured
248
How we may manage Family Prayer
Serm. 15.
ment :
corde se tantopere præfumere oporietjut noduinqilo Deus religiale soli debet,ipii fibi pro libitus o
boured in this Calling, and worked with their hands, they found time
for Family-worſhip and joynt religious duties, and were eminent and
exemplary therein, and ſtand in Scripture upon record, for a pattern
worthy of all Chriſtian Families imitation : Here is a plain proof,
So did the godly Families in the primitive times, and they are appro-
ved by God; for what they did in their houſes and Families was
pleaſing unto God, having this honourable name of a Church by
Gods holy Spirit put upon them. And they will afford us this Argu.
Arg. 5. Thoſe Families that are or ought to be houſhold. Churches
ought to ſerve God together therein, and pray jointly to him :
(for the Worſhip and Prayers of a Church as ſuch is conjunct,
and from ſuch religious duties theſe Families were ſo called.)
But Chriſtian Families are or ought to be houſhold. Churches:(And
they will be ſuch Churches or Synagogues of Satan.)
Therefore Chriſtian Families ought jointly to pray to God.
Argument 6.
That God is to be ſerved and called upon conjun&ly in proper Fa-
milies, will appear from the practice of holy men in the firſt Age of the
world. Conjunct worſhip was firſt performed in Families, before it
could be given to God from more publick Aſſemblies: the Domeſtick
Society being the firſt, and the foundation and original of all other.
Gods Church was firſt in Adams Family, and for ſome time only there
therefore God was there worſhipped and called upon , or elſe God
had a Church from which he had no conjunct worſhip at all
That there was ſuch Religious Worſhip in the firſt Families, I offer
theſe two things for confirmation thereof.
God appointed Adam after his fall to offer Sacrifice to him, and declared
to him the uſe and ſignification thereof, and commanded him to teach his chil.
dren to do the ſame. Which will be manifeſt by theſe two things,
I. That Abel did Sacrifice, and thereby pleaſed God. Gen.4. 4. the Lord
yw Deo tri. bad reſpect unto Abel and his offering ; i. e. God accepted ribel and his
bum, fignificat Offering. It is not faid what outward teſtimony it was, whereby
respicere cum gra. God did declare this reſpect and acceptance of Abels Offering, where-
Q. d. placuit Domi- by Cain did perceive that Abel and his Offering was plealing unto
ño. Fag. requievit God, when himſelf and his Offering were both reje&cd: It is concei-
in Abul.Oleaft. ved that fire came down from Heaven and conſuined Abe's Sacrifice,
Igne de cælo con- but not Cains Offering, and by this ſign God did diſcover his accep-
fumpfit ofic gran cance of the Sacrifices in following Ages, Lev. 9. 24. 1 Kings 18,38.
ta eſte probavit.
Lyra. Piſc. Ainfo
worth. Cultus modum do menfuram homines ex fe ignorant, quem à revelatione dirin: expefi tre dibent,
arbitriopiafcribani non enim Deus hominun i genophoxelous dele&tur, quum eft, non quo nos volumus ipfi,
fed que ipfe vult modo cair colonies virerenu. Tlier. Salmur.
neque
1 Chron.
..
Serin. 15.
249
to the greatef Advantage.
he did not.
i Chron. 21. 26. 2 Chron, 27.1. But if this had not been by Gods own
appointment, it would not have pleaſed him; for wth-worſhip God
is not delighted in : if it had not been commanded by God, it had not
been obedience in Abel, and if it had not been obedience, it would
not have been pleaſing to God, for hath the Lord as great delight in
Burnt offerings and Sacrifices, as in obeying the voice of the Lord: Behold
to obey is better then Sacrifice, and to hearken then the fat of Rams, 1 Sam.
15. 22.
Abel did by faith what he did in ſacrificing unto God, Heb. 11. 4. But 2.
faith muſt be borcomed upon ſome lignification of the will of God,
Fide oblatz fisca
and muſt be done by virtue of fone command, if done in faith; elle runt facrificia ab
there is no ground 'nor reaſon to believe that what is done will be cousule in reli-
pleaſing unto God.
gione fides &
εθελοθρησκεία. Ηac enim habet τα ένδάλμαθα και διδασκαλίας η ανθρώπων, ελια ακrem nititar
divine revelatione voluntatis,ut qui cultus Deo ex fide præſtatur fit obedientia.Cloppenburgh.Sacrific. Schol
That there was religious worſhip in Adams Family, and ſo handed 2.
down from his to others, appears in that Adam did yield obedience to the Anon fcript ad
command of God given to him concerning Sacrifices and other duties belonging non faétum non va.
to it, and did edúcate his children in the ſame. Though we do not read Inter, primam pro-
that Adam did ſacrifice and pray to God, yet it doth not follow that milionem de vena
The great wickedneſs of Cain, and the martyrdome of A. turo femine mulie-
bel gave occaſion to this firſt mention of their offering ; but it is not ris. primum fa-
likely that this was the firſt offering made to God; for do you think crificium, non re.
that Adam and Eve had ſo many Sabbaths before Cain and Abel were temporis intervale
born and brought up, that they kept none of them? No, not one ? lum Munit hinc
Or that they ſpent their time and daies in the matters of the World , ſententiam noftram
in the total neglecting of God and their own Souls? If any be foun: Apoſtolus, dicens
charitable, let them conſider theſe three things.
vetus fredus abſque
ſanguine dedica.
tum non fuile, a
abſque fanguinis effufione non fieri remiffionem, Heb.9.18,22. Hinc enim confequens eft,velcum promiffione illa
de venturo ſi mine mulieris nullam fillim elle fædcris Dei cum homine Spiritualis inftaurationem,quâ peccatorum
remißionem sperarel do creder
: t, vel non effe fa&tum gweis asua texgyores qui eft facrificiorum character,
Cloppenburgh. Sacrif. Schol.
1. Had not Adam and Eve ſad experience of the difference of being under
,
Gods favour and his frowns, of being filled with the ſenſe of his love,
and fears of his wrach? Were there ever any in the world that knew
both theſe as our firſt Parents did ? the one in the ſtate of Innocency
the other after their Apoſtacy? Whe? God himſelf came to look after
theſe tranſgreffors of his Law, and to arraign them at his Barr, and
convince them of the evil they had done, and pronounce ſentence upon
them for the ſame, and curſed the one and the other, and the earth
for their fakes, and drove them out in anger from that delightful,
pleaſant Paradice in which at firſt they were placed by God,were they
not terrified now by the anger of the Lord, as they were before dey
lighted in his love
i
Ddd
2.
-2. Then
+
:
5
250
Hove we may manage Family Prayer
Serm. 15.
Adamus cum to 2. Then add to this and conſider, Did not God after this out of his abun-
tius generis humani dart grace and mercy towards them lying in this miſery, preach recovering
Epromilionem fe- grace by and through his own son? Gen.3.15. g. d. Adam thou art a loit
minis vi&tricis po- man, Tes Lord I ſee I am : Thou art expoſed to my wrath, and to the
Steris omnibus præ- death char I did cbreaten, if thou did it diſobey, res Lord Yo I am:
dicandam accepe Adam and Eve, you two have undone your ſelves and all the world,
rit, illius officiio and plunged your ſelves and them into the depth of miſery, and are
poſitivi præcepti expoſed to my wrath and juſtice for ever, Yes Lord so it is, so it is,
juris virtute teneba- woe unto us, só it is. Well, but yet out of my meer mercy and free
tur. Officio ifti cum grace I will help you out of this condition, I have a remedy for you,
non defuiffe
, pluri- i have kindneſs for you Sinners, for you Rebels, and ſuch that all the
dente Munere enim Angels in Heaven could not have thought of, for you poor Sinners,
mandato ut ſedulò and chat is, my own Son lhall be your Surety, Mall become a man and
fungeretur, effece. fuffer in your nature, and bear the puniſhment of your fin, he ſhall
sunt fine dubio be. die and you all live, he ſhall ſuffer and you Mall be ſaved, if you will
neficium d Deo
maximum recèns yet conlent to the terms of a new Covenant, after you have violated
acceptum, fui gene- the former, and this ſhall come to paſs at the time that I have appoint-
ris amor do miſeri- ed, in the mean while you Mall offer ſuch Sacrifices to me, and pray
cordia, al que in
unto me for your pardon and my grace, and theſe Sacrifices thall be
quem ftatymas po perent Types of this promiſed Saviour, and it shall be through him, but not
miferos pofteros for theſe that I will have mercy on you. Do you not think that theſe
senſus tenerimus. glad tidings did wonderfully affect their hearts? Do you not think
Tota itaque illius that this grace and kindneſs in their ſad condition, at the firſt mani -
te for regente, hoc fefting of it, did ſtrongly oblige them to yield obedience to what
eft totum in uni- God ſhould reveal to them, to be his will ? Or do you think, that
werfum humanum neither the ſenſe of their before deſperate condition, when they ſaw no
genus, nemine ex- way of help or hope, nor the ſenſe of this grace and mercy, did itir
cepto, dei erat e them up to hearken to the commands that God would give them ? Is
obfervantia,&acul- it likely that they did not go together and praiſe God for ſuch love
tus religiofus vigu, as this? Do but conſider what they did enjoy before they fell, and
erunt. Dofl.Owen what their fears were after ; and then how much muſt this firſt tidings
de nat, ortu, &c. of mercy needs affect their hearts, and engage them to obedience.
Theollib.2. cap.2.
3. That our firſt Parents bad religious Worſhip in their Family,ap,
pears by the religious education of their children. Do you think that when
they had undone their children, and yet God had diſcovered a way
of ſalvation to them, that they did not cimely tell their children of
this? Had they expoſed their childrens ſouls to Hell and co damna.
tion, and yet not tell them and teach them Gods gracious dealings
with them, by which it might be prevented ? Do you think that they
did not pray with them, that themſelves and theirs might be indeed
partakers of this mercy? Is it likely that Adam and Eve did not ac-
quaint their children how God did make them in a bleſſed condition,
and how they loſt it, and how God himſelf had been with them after
chey had ſo offended, and made known a way of ſalvation to them ?
Would not their natural affection to their children, and the ſenſe of
Gods mercy, put them on to inſtruct them in theſe things, and
praiſe God with them for his love, and pray for the certain fruits
and benefits of it?
Obj.
Serm. 15.
to the greateſt Advantage.
251
.
ܪ
culus.
Deus docuit in
Obj. This might make it probable, but there is nothing in Scriptare from
Vnde habuerunt
Caindo Abel quod
wbence you can conclude it.
Anſ. But there is. The expreſs mention of Cain's and Abel's of. facrificiis Dium
fering doch plainly prove that they were thus brought up in the wor. ſuo qui eos inſtitu-
Ship of God : Cain though he had no grace, yet did make a profeffio it. Fag. Lyra.
Ex Dei inftinel
on of Religion. And that they were inſtructed in the things before
expreſſed is the Judgment of learned men, who conclude that Adam ant verbo primipa.
rentes obtoleruint
received inſtructions from God, and Cain and Abel from their Father Oleaft.
Adam. And Abel's Sacrifice being accepted, doth fully prove that conſtat culium
he did underftand the fall and recovering grace by Medias then to aliquem externum
come ; for was God pleaſed with the Sacrifice it ſelf and for it ſelf, fuife inftitutum,
that Abel did bring? There never was any thing in them to recon- & à patre Adamo.
cile God to Sinners, but they were types and ſhadows of good things de eo fuiffe inftru-
to come, and they pointed unto Chriſt : Abel then muſt underſtand &tos Cainem do A
belem. River.
this. Beſides Abel did offer by faith ; in whom ? in Chriſt to come ;
Cain obtulit non
then he was inſtructed in the Doctrine of Redemption by Chriſt, fide, fed pro confie-
and this doch ſuppoſe a loft eſtate. Moreover it is ſaid, Heb.11.4. etudine paterne
That by this faith Abel obtained a teſtimony that he was righteous : What's inſtitutionis
. Muro
By the works he did ? By the Sacrifice it ſelf that he offered ? Is any
Sinner juſtified from the condemning ſentence of the Law by works dam cultum dici.
of his own ? No, but Abel was juſtified by faith in Chriſt, ſignified num,quo ejus bene-
by the Sacrifice which he did offer ; for
without a Mediator there is volentiam recupe-
no peace with God, no pardon from God, no juſtification before raret, quam per
God, no acceptance with him for any linful man. There were then peccatum amiſerat,
ipſumg; docuife fin
religious duties in Adam's Family, and that by Gods command and lios ſuos dare Deo
appointment.
decimas do primi
Obj. But this was offering of Sacrifice , what is this to Prayer, or to us,
when the way of Sacrificing is aboliſhed:
Anf.1. Do you think they did Sacrifice and not pray when they did ſo? Did Fonétque manum,
they not confeſs their fin when Sacrifice was offered?and acknowledg tur fe dignum qui
that they deſerved to die for their fins, and this was ſignified by a pro peccato jugu.
mans laying his hand upon the head of the burne- Offering, Lev.1.4. aretur. Oleant, in
loc. Que lex infti-
Prayer then uſually accompanying Sacrificing, Heb.10. 3. the one
tuit oblationem fa-
doth infer the other. Luk. 1.10. And the whole multitude of the people crificiorum, caden
were praying without at the time of incenſe.
præcipit quoq; or
If ſuch Sacrifices are ended, get there are Sacrifices for Chriſtians to offer tiones Deo fieri,
*p to God; your ſelves, your hearts, your prayers and praiſes, Rom. quia abfque oratio-
12. 1. Heb. 13: 15. And there are the ſame moral grounds and reaſons nibus illa peragi
why you ſhould ſerve God in your Families, in the way preſcribed beck. Socir, con-
by God ſince the coming of Chriſt, as there was why they (hould fut. tom.2. P.431.
ſerve God in their Families, in the way of worſhip appointed by The offerer laid
his two hands bec
God before the coming of Chriſt.
tween the horns
Anb.2.And this was cor practiſed only in Adam': Family, but by godly of the Sacrifice,
Families after too. So Exocb walked with God, Gen. 5 24. and and conferred his
Noah, Gen. 6. 9. which implies their univerſal (incere obedience, at fin over a fin-Of.
home as well as abroad; and that this implies their worlhipping God fering – in this
in their families, I think for this realon, becaule if a man be never ned, 'I have done
Ddd 2
ſo
tias.
4:1
252
Serm. 15.
How we may manage Family Prayer
njus. Simul can
uxore, cum qui
Perverſly, I have ſo great a Profeffor abroad, if he totally and conſtantly negled God's
rebelled, and dine worſhip at home, nay if it be not conſtantly done (except in ſome
thus and the butt caſes that might fall out ) he Mall not be accounted to be one that
tance before thee, walketh with God. I juig chae man cinnot be ſaid to walk with
end lit this be my God, that in his houſe with his family doth not Kneel before him :
expiation. Light- Beſides Abraham's duty was comprehended in this phraſe, VValk before
foot. Te np. Ser.
vice,cap.8,
me, Gen. 15. 1. but Abraham in his walk took his Houſhold along
with him. Gen. 18.19. He will command his children and his houshold af-
ter him, and they ſhall keep the way of the Lord : the way in which his
houſhold ſhould walk; and by the way of the Lord is often under-
food, the worſhip of God.
One place more I would have conſidered for conjunct Prayer of a
domeſtick combination, wbich is concerning iſaac, Gen:25 21.
We read it, And Iſaac entreated the Lord for his wife. Heb. inox 103
E å preſente 6-71117 pristanuy, two words eſpecially make for our purpoſe
unà cum illa, Ju-
That which is tranſluced [for his wife ] might be read with his wife,
in the preſence of his wife, being with him and joyning with him in this
communicabat pre- duty, He prayed for and before his wife ; it was then conjunct Prayer,
ces, Fagi.
n7y orare qui. Iſaac praying with his wife. The other word tranfited [extreated]
dem fignificat, sed lignifieth to multiply powerful words in Prayer, to pour out words
non fimpliciter's in abundance, and denoteth, (1.) The multiplying of bis
prayers ; ic
guix affidiitatem was not only once, but frequently that he pray'd with his wife.
& importuntatem (2.) The earneſtneſs of his Prayer. (3.). The continuance and their perſe:
precum multiplicae verance therein, till they had the mercy prayed for ; as follows, and
tionem -- Res con- the Lord was entreated of him. Ifaac had been married near twenty
venit,non enim dw years with Rebeckah, and ſo long without a child; ſo that it feemas
bissm eft,tam longo they had been exerciſed in thi; duty for many years upon this account,
tempore, Juacam that Rebeckah had no child for folong time, for which they did una.
Deum, fretum fpe nimouſly and conſtantly offer up prayers to God: and if they pray-
pjomiſionum. Ried togecher for iſſue, Mould noe you for the favour of God? par.
don of lin? intereſt in Chriſt, and eternal life
By all you ſee that there was Family conjunt worſhip and praying to
God,' by Gods command and appointment, and approved by Gods acceptance of
it Now let any one thew where God hath taken off this obligation;
if God hath any where fiid, though I did appoint Adam to worſhip me in
bis Family, and did accept of Abels offering, that did as I commanded, and
did hear Iſaac praying together with his wife, yet now I will be prayed to in
Families no more,lhew it if you can, What book, chapter, and verſe is it?
Obj. Will you ſay that the reaſon of their worſhipping God in their fami-
lies at firſt was becauſe there was no other to worſhip him with:but when men
did multiply, and there were publick Aſemblies,men were not bound to do it ?
Anw. I. Shew that. Which is the Texe chat tells you thac Gods inſtituting
of Publick Worſhip hath diſobliged men fron praying to God in
their Families
Anfo2
when men were multiplied, Godly man did ſerve God in their Families:
Abruham did, and Ifaac did, and fobidid, and fofua did, and Corne-
liw did ? Did they do it, and were theyrot bound to do it? What
ver, in loco
will
Serm. 1.5.
to the greateft. Advantage.
253
...
ie
will you make of all the Worſhip and Prayers wbich theſe did
give
and offer up to God in their Houſes : If there was no obligation up;
on them, they had not finned if they had omitted it, and it was no
obedience, when they did ſo. Will you ſay either of theſe? Whar!
were they works of Supererogation? No ſurely.
But when Aarons Prieſthood was inſtituted , iben the obligation on object.
Families ceaſed, and after that the Iſraelites did not pray in their Houſes.
why will you ſpeak without Book? Shew me this either. I have Anſw;
proved an obligacion by Gods inſtitution ; Shew me where it is nul.
led and made void, even after the Aaronical Prieſthood was ioſtituted.
But I ſay they did pray in their
. Houſes after this; for after the inſtituci:
2.
on of Aarons Prieſthood, the Iſraelites celebrated the Pasſover in their
own Houſes, and that was not done without Prayer. For though after
the Prieſthood was ſetled, the Prieſts killed the Lamb, yet atcer the
Lamb was killed, the Maſter of the houſe cauſed it to be brought back to
his own houſe, and did eat it with his Family, Luc. 22.7,8,9,10. And the
Cup that was uſed at the Paſſover (whether it were Sacramental or
Weemes.
no is controvereed) was bleſſed by the Maſter of the Family, ſo that
there was Prayer and Praiſe attending this celebration in their Houſes
conjun&ly after the Prieſthood was ſetled : in which ſervice they had
alſo the explication of it, why they kept it, what was the meaning
of the bitter herbs, and why eaten with unleavened bread, done in Godwin. Jew.And..
form of Catechizing: and in their Feaſts the Maſter of the Houſe
tiq.
prayed before and after ; After he gave thanks (1) For their preſent
food. (2) For their deliverance from Egyptian bondage (3) For the Com
venant of Circumcifion. (4) For the Law given by ihe miniſtry of Moſes:
then he prayed that God would have mercy (1) On: bis People Ifrael.
(2) On his owin City Jeruſalem. (3) On Sion the Tabernacle of bis Glo-
wy. (4) On the King dome of the Houſe of David his anointed :(5) That
he would ſend Elias the Prophet. (6) That he pould make them morthy of
the dayes of the Melliah, and of the life of the World to come. Do you noc
call this conjunct Prayer and Praiſe,chus done by the Maſter of the File
mily?May we not now. with confidence of the trucb from all under this
laſt Topick or Head of Argument, frame this manner of reaſoning?
Arg. 6 If ſerving of God and praying conjunctly to him in pro.
per Families was commanded and appointed by God, and ne-
ver yet revoked ; then it is the duty of proper Families ſo co do.
Bụt ſerving of God and praying to him conjundly, in proper
Families was commanded and appointed by God, and never
yet revoked.
Therefore it is the duty of proper Families ſo to do.
cultor do infree
So much for the firſt Queſtion.
guens, Infunientis
dum ſapientiæ Cono,
Queſtion Seconda
wbother it be the duty of Families jointly to pray to God daily? Aff, retrorfun veli da
Some that are convinced thac Family Prayer is a duty, will fome. re, atque iterare
times pra&tice it, and yet but ſeldom , some upon the Lords Day
, » tus Horatodb.io.
and yet but once then, in the Evening, and that ſerves for all the Od. 34.00
*
Parcus Deorum
ſultus erro,
nunc,
week,
254
Serm.15.
How we may manage Family Prayer
the very
fcient.
week, till the evening of the Lords day next doch come: Others pray
once a day through the week, but omit it in the morning, when yet
fame reaſons, which ſhould move them to do it at all mould
be cogent for more frequent performance of it, and are fo. Though
it be not determined exprefly in the Scripture that Chriſtian Families
ſhould pray together morning and evening every day, yet in the ge-
neral it is required that we ſhould continue in Prayer, Col. 4. 2. which
ſeems to be meant of Family Prayer: For the Apoſtle had been ſpeak.
ing ro Family relations, Husband and Wives, Parents and Children,
Maſters and Servants, and treating of Family relative duties, carry.
ing on his ſpeech ſtill to the ſame perſons, faith, continue in Prayer ;
but ſuch as make ſuch great gaps, as from one Lords day to another,
Preceptum est cannot be ſaid to continue therein.
We have general precepts !
generale, ut fervia- ſerve God all the daies of our lives, Luc. 1. 75. So that that worhip
mus Deo cunétis win for which we have opportunity.every day, Mould no day be omitted;
te noſtres diebuso
Luc. 1.75
wie but Families have, or may have ſuch opportunities every day, if they
isis ur culius , qui be well ordered, and wiſely governed as they ought to be : particu
córodè poflit queti- Jars are commanded under generals; God hath commanded us to pre-
die frequentari,non ſerve our own lives and the lives of others, and therein is included
dibet sello di contine food and phyſick, &c. yet God hath not exprefly commanded, that
tiam cum domeſtic we ſhall eat once or twice or thrice a day, nor how often we ſhall cake
Cis] est talis:Ergo. phyfick, yet we do theſe as often as we find we need them. Know
Ames. Cat. con- your ſelves, feel your own ſpiritual wants, and do ſo as to Prayer,
and we need to ſay no more upon this ſubject. But becauſe we are
not fo fenſible of the wants of our Souls, as of our Bodies, and are
not ſo eaſily brought with frequency to our knees in our Families to.
Quoad
nem do preparatie- gether, as to lie dowa at our Tables together, ſomething muſt be ſaid
to Mew the reaſonableneſs, uſefulneſs, and necesſity of daily praying to
randum , debemus God in our Houſes.
perpetuò illam re. We are commanded 1 Thell. s. 17. to pray without cealing. Eph.6.18.
tinere: quoad a&tum Praying alwaies with all prayer and ſupplication in the Spirit, and watching
orationis, debemus
therennto with all perſeverance. We'lhould alwaies bė habitually diſpo-
occafionem omnem
capere do captare, ſed to pray, and ſhould actually be engaged in it, as we have occalion
illius exercendi. and opportunity, and watch for ſuch praying ſeaſons.
Phil. 4.6.
Similis phrafis 2 Be carefrel for nothing, but in every thing by prayer and (upplication with
Sam. 2:13 Mer thanksgiving let your requeſts be made known unto God: but can ſuch be faid
comedebat in men- to aniwer theſe commands, that do not pray at all? Is praying alwaies,
sa resis. Ames, and not at all, all one ? or is continually and ſeldom, all one and the same? or
Car, Conr. doth praying without coafing, and ceaſing to pray all the week long, import
Cum fenestras fwand fignifie the ſame thing? nothing leſs. Frequency then is expreſy
As aperiret verſus
Jeruſalem, hoc fym
commanded.
bolo de fibi do do Set before you the example of Daniel : Dan. 6. 10. Now when Da-
mefticis fuis nften- niel knew shat the writing was ſigned, be went into his Houſe, and his wina
dire voluit feper. domos being open in bis Chamber toward Jeruſalem, he kneeled upon his knees
Severare in the door three times a day, and prayed and gave thanks before his God, as he did afore-
demptionis. Calv. time. Where may be obſerved, () The place, He prayed in his
in loc.
own houſe, and why not with his houſhold 2 for if it had been in ſecret
alone,
nem cordis ad o.
Serm. 15.
255
to the greateſt Advantage.
Mane orandum
alone, Daniel might have found out in ſo large an houſe as ſuch a
great man as he was had, ſome recired Cloſet, where the Nobles that
waited to acccuſe him, might not have known that he did pray.
(2) The circumſtance of time, three times a day; in the morning be- eft - recedente in
fore he went to his employments, at noon, when he came home to eat tem fole, ac die
meat, and at night, before he went to Neep. Theſe three times a day ceffante, necelariò
David obſerved for Prayer allo : Pſal. 55. 17. Evening and morning "Cyprian.in Orat.
and noon will I pray, and he hall hear my voice. (3) The danger he was in, Dominic.
if he prayed,' of being caſt into the Lyons Den, and yet he prayed
thrice a day, even in hazard of his life. (4) That this was his uſual
practice ; for he did thus afore time. (5) From the event we might
gather how pleaſing this was to God, who did ſo miraculouſly deliver
and ſave him by ſtopping of the Lyon's mouth.
The Jews had their daily Sacrifices, morning and evening. Num.
28.3. Thou shalt ſay unto them, this is the offering made by fire, which ge
Mall offer into the Lord: twe Lambs of the firſt year without ſpot day by day,
for a continual Burnt-offering: v. 4. The one Lamb Malt thou offer in the
morning, and the other Lamb thou ſhalt offer at even. By chis daily Sacri.
fice they ſhewed their thankfulneſs to God, and expeded from him a
bleſſing upon themſelves, upon their labours and their reſt. And is
there not as much reaſon that Chriſtians under the Goſpel ſhould
worſhip God morning and evening, and pray unto him? Take
theſe reaſons for it,
Reaſon 1.
1.
Becauſe we receive every day Family mercies from the hand of Godo He
loads us daily with his benefits, Psal. 68. 19. When you wake in the (1) Ad orationem
morning, and find your dwelling ſafe, not conſumed with fire, not bendam,Dio
broke through by thieves, is not this a Family mercy ? When you variis 'beneficiis
wake and 6nd none dead in their beds, that news is not brought you invitamur.
in the morning, there is one Child dead in one bed, and another in
Commoda,quibus
stimur, Lucémque
another, and there is not a lodging room in the houſe, but the laſt
qua fruimur, spiri-
night one or other died in it; but on the contrary, you find all well túnique quem duci-
in the morning, and refreſhed by the reſt and fleep of the night; are mus, ab eo [ Deo ]
not theſe, and many more ſuch mercies to the Family, that when nobis dari atq; im-
you riſe, you ſhould call them altogether jointly to bleſs God for? If pertiri videmus.
Cicero. pro Ros.
it had been otherwiſe, Maſter or Mistreſs dead, Children or Servants Aineri.
dead, would not the reſt lay, It would have been a mercy to us all if Ante omnes alus
God had ſpared him, her, or them? if your houſe had been conſumed feculi, debemus a-
by flames, and God had turned you all out of doors before morning, qui nos quiefcentes
would you not have ſaid, It would bave been a mercy if God had dormientes in
liEtulis cuftodiuit:
quis enim nifi Deus dormientem cuftodit hominem ? qui ita refolutus in fomnum, oblitus ſui vigoris hunani,
a fe alienus efficitur, ut ne ſciat quid ipfe fit,abinim dimeretur, adeffe fibi ipſi certè non poſit. Neceſarios
igitur Deus adeft dormientibus, qui a dormientes fibi adeffe non poffunt; do à no&tirnis infidiis genus hominum
ipſe cuſtodit; quia id temporis ad cuftodiendum alter nemo pervigilat: debeo ergo illi gratiam , quia ut ego fe-
curus dormium, ille pervigilat Sed do cum vefpera diem claudit, ipfi debemus per Pfalterian laudem di
cere, & gloriam ejus mcdulaté voce concinere. Ambrof. lib. Serm. Serm, 43.
ſafely
)
256
How we may wanage Family Prayer
Serm. 15.
beloved ſleep
fafely preſerved us and our dwellings? and cauſed as to reſt and deep
and riſe in ſafety ? Why Sirs, will you not acknowledge mercies to
be mercies till God bath taken them away from you ? and if you do,
Should you not give the praiſe daily unto God? Was it not God
himſelf that watched over you, while you did ſleep, and could not,
did not, watch your ſelves when you all did ſeep, you knew not where
you were, nor, what dangers you were expoſed nato, nor how you might
prevent them, but God then was good unto you;
and ſhould you
not conjun&tly acknowledge this when you do wake and riſe and ſee
that God hath kepe you, and do enjoy the comfort and the benefit of
his watchfal Providence over you: Pfal. 127. 1. Except the Lord
keep the City, the Watchman waketh but in vain. 2. for fo be giveth his
And as you have had many Family mercies in the night to bleſs God
for in the morning; ſo you have many Family mercies in the day, to give
thanks to God for at night before you go to bed. If you ſee not cauſe
to acknowledge Gods Goodneſs towards you,you are blind, if you do
and have not hearts, you are worſe. Methinks you ſhould not qui.
erly ſleep till you have been together on your knees, leaſt God ſhould
ſay, this Family that hath not acknowledged my mercy to them this
day, nor given me the glory of thoſe benefits, of which to them I
gave the comfort, Mall never ſee the light of another day, nor have
the mercies of one day more to bleſs me for: when feep doth cloſe
their eyes, fo ſhall death too: they ſhall live no longer, and riſe no
more: this night they ſhall go to their beds, and the day or two after
Thall be carried to their graves. I wonder Sirs, that you do not dream
of an angry God, becauſe thus ſlighted by you : I wonder that you do
not dream of ſome ſore judgment or other that might overtake you
before the Sun doch riſe. What if God ſhould ſay unto you, when
you are laid down in your beds, THIS NIGHT your Souls Thall
be required of you, you that went to bed before you had given me
the praiſe of the mercies, that I had given unto you all the day, and
before you had prayed for my protection over you in the night?
and Mould ſend fonie ſuddain fickneſs to make you feel that he is of-
fended with you for this neglect ? might not God ſay, Ihall I keep
and preſerve that Family till the morning, that would not ſo much
as ask me ſo to do? and if I do, will not acknowledge it to be a
mercie or a kindneſs to them ? Take heed, though God be patient,
do not provoke him.
At
Reaſon 2.
2.
3
You ſhould pray to God daily in your Families, becauſe there are
(2) Ad eandem fins committed every day in your Families. Do you indeed Gin togecher
defi&tibus nofiris and will you not pray together, what if you ſhould be damned all to:
gether? Doch noc every member of your family commit many ſins
every day.? How great is the number then of all , when conſidered
.
or
?
Serm 15.
257
to the greateſt Advantage.
or put together? What! ſo many fins every day under your roof
within your walls, committed againſt the glorious, bleſſed God, and
not one Prayer one fin Mould be lamented with a thouſand tears,
but you have not one tear ſhed by one, and another by another, in
Prayer together for a thouſand lins? Is this to repene daily, when
you do not confeſs them daily? Would you have God to pardon all
the ſins of your Family? ſay, would you or no? If you would not,
God might juſtly let you go to your Graves and Hell too, with the
guilt of (in upon your souls. If you would, is not pardon worth as-
king for: Would you have it, and not beg it at the hands of God ?
would nor all judge that man worthy of death, that being juſtly con-
demned, might yer have life for asking for, and will noi? How do
you, how can you go quietly to your beds, and ſleep with the guilt
of fo many ſins upon your Souls? and have not prayed to have them
bloceed out? What do you take to make you ſleep? What is your pillow
made of, that your heads can reſt upon it, under the weight and lead
of ſo much guilt ? Is indeed your bed so Soft, or your heart ſo hard,
that you can reſt and ſleep, when to all the ſins of commiſſion in the
day, you add this fin of omiſſion in the evening ? Lay to heart your
daily Family fins, and you will feel a reaſon why you ſhould pray to
God in your Families daily.
Reaſon 3.
bonorum
am Hertules,
3.You ſhould pray in your Families daily unto God, becauſe you have (3) Ad eandem
many daily Family mpants, which noxe can supply but God. God wants nor pleriſque tum coral
poralium,tum fpiria
your Prayers, but you and yours want Gods mercies, and if you pendium
will have them, thould you not pray for them? Can you ſupply your indigentiis premia
Families wants ? If they want health, can you give it them? if they mur.
wane bread can you give it them, except God firſt give it unto you? secueidem quia
Why then did Chriſt direct us to pray, Give us this day our daily bread ? dóue te.
If they want grace, can you work it in them? or do you nor care Indiget vir viro,
though they die without it? Is not God the giver of every good gift?
ſedomnes Deo, etia
Jan. 1.17. Every good and perfe&t gift is from above, and cometh down from @di Sw tapeciácar.
the Father of lights
Mercies are above, and good things are from Homer.Od: lib.8.
above, and prayer is a means appointed by God to fetch them down. Omne bonum Dedi
fam. 1.5. If any man want wiſdom, let him ask it of God. Do you think donum,
you do not want wiſdom to diſcharge your duties to God and man?
that
you do not want wiſdom to manage your family for their tempo.
ral, ſpiritual, and eternal good? If you think ſo, you are fools, and
if you think you want it not, by thoſe very thoughts you may dif.
cern your want of it. If you think you have enough, it is plain that you
have none, and thould you not ask it of God if you would have it.
If you and yours want health in yogr Family, Should you not ask ir
of God? Can you live without dependance upon God, or can you
ſay you have no need of Gods help to ſupply your wants ? then you
ſpeak contraditions ; for to be under wants, and not to be depen:
Eee
deng
258
How we may manage Family Prayer
Serm. 1S.
permovemur,
rus.
sa contradi&ior; to think
upon God is to think you are not men, nor creatures : and if you
do depend on him, and want his help to ſupply your wants, your own
indigency ſhould bring you upon your knees, to pray to him, as the
Heathen Poets Verſe (which Milanéthon ſaid was the beſt Verſe in
all Homer) doth expreſs,
Fύχεσθαι" πάνες 3 Θιών χατίεσ’ άνθρωποι.
Homer. Od. l. 3.
Allmen need God, therefore ſhould Prayers uſe.
Reaſon 4.
4. You Mould pray in your Families DAILY,becauſe of your Fami-
84) Ad eandim
guo'idianis operi. lies daily employments and labours. Every one that puts his hand to work,
bus promovendis his head to contrive, ſhould ſet his heart to pray: for will not your
trading be in vain, and your labouring and working, your carking
and projecting for the world be to no purpoſe without the bleſſing of
God? Will you be convinced if God himſelf doth tell you? Then
read, Pfal. 127. 1. Except the Lord build the houſe, they labour in vain that
build it— V. 2. It is in vain for you to riſe up early, to ſit up late, to eat the
Panis multis la: bread of Sorrows Bread of ſorrows! What bread is that? Bread
boribus , curifque gotten with much care and labour and coil, is bread of ſorrows !
fonquifitu:. Geie. Without God you labour to get bread for your ſelves and Families
Panis plenus ærum. in vain; you might miſs of it after all your labours : and without
narum,co maximis Gods bleſſing, if you eat it when you have got it with much toil and
moleftiis partus. care, you eat it in vain; for without him it cannoc nouriſh your
Vatablus.
Bodies : And yet is it not neceffary to pray to God to proſper and
Nic ita fidindien
induftrie, ut Diri fucceed you
in your Callings ? Prayer and labour ſhould both promote mbat
nam opem nrgligt- you aim at : To pray and not to do the works of your Callings would
mus ; nee ita ru", be to expect ſupplies while you are negligent; to labour and trade and
fum pendendum ab
not to pray, would be to hope for encreaſe and proviſion without
illa, ut noftrum God. Religion, that puts you upon holy duties, doth not teach
ficium. Eraſinus. you co neglect your Callings, nor yet to truſt to your own endea-
Távlae te após vours without praying unto God; but boch are to keep their place
xlūsiv egne diga two and have a Mare of your time. Prayer is a middle thing betwixt Gods
supleañola de giving and our getting. How can you receive if God do not give ?
Beggewe isiya- And why do you expect that God will give, if you do not ask?
Leo nógó,n* Jam.4. Te have not becauſe ye ask not, What ye work for, pray for, and
furñs o texívnloy what we pray for, work and labour for; and this is the true conjun&ion
se po pet our of labour and prayer. Or will you be like to them the Apoſtle
éeydaveigs sy ép' ſpeaks to, fam. 4. 13. Go to now ye that ſay, to day or to morrow we will
mi pár eus nois i no- go into ſuch a City, and continue there a year, and buy and (ell and get gair :
nãv, ama rij with You will ; but will you not ask leave from God whether you ſhall or
adip ir dioder
έχοντες, η παρ' εκείνε συνεργείας και τελιώσεως ή αιθ. πάντως που χρήζομα- “Η και ευχή μεθόριον ή
σε παρ' ημών ζητήσεως, και η παραθεί έστω, - πως και αν λάβοι πς του μη ολοένης Θύ, πως και η
bin TL após tus og ma's ow To Excio un aroule & dedor ou mequacd's obs; in Ev MÁTE nóg w póry it eux li mol-
que solo αλλά και εγω ταυτω κραυνωμο, μήτε τη έως ενεργεία μόνη θαρρώμεν,αλλά και έρ Γο θάρθεν σωι-
, γείας ουχόμεθα και το όλον τύτο, όπως και εργαζόμενοι και ευχώμεθα,κα ευχόμεθα ενεργώμεν..
Er der et å fuge, j'luze) i witálu. TOLGÁTA release words and se ugos žywoes. Hierocles in auree
comment.in aurealytbagor.carmina,p.233.60.
no ?
Serm. 15.
to the greatele Advantage:
259
no? You will go : What I though God caſt you upon a bed of fick.
neſs, or into your graves ! do if you can. You will continue there
a year : What I if death drag you out as ſoon as you come there': if
death fetch your bodies to the duſt and grave, and Devils fetch your
ſouls to hell, after this will you continue in ſuch a City for a year?
If one part of you be in the grave, and the other part in Hell, what is
left of you to continue in the City ? You will buy and fell, will you?
What if God give you. neither money nor credit ? With whom I
wonder : And you will get gain, you are reſolved upon it, you
will thrive and proſper and grow rich. What if God cuiſe your en-
deavours and ſay you ſhall not ? You will all this, and you would
have your will, but your power is not equal to your will
. Here is
much will but not a word of prayer; A Heathen will teach you a bet-
cer leffon, and that is, that you ſhould not go unto your work, nor
to your shops and Callings, till you have firſt prayed unto God.
-'Antisgeu, en épper
Θεοίσιν επάξαμυG τελέσα
Pythagoras.
**
Nullius eft fælix conatus & arilis unquam,
Confilium, fi non détque juvetque Deus
Reaſons.
You ſhould pray to God in your Families daily, becauſe you are all
rs.) Ad eandem
every day liable to temptations. As ſoon as you wake the Devil will be rum noftrarum, dia
ab hoftibus anima-
ſtriving for your firſt thoughts, and when you are riſen, he will be abolique infidiis
urgent with you to do him the firſt ſervice, and attend you all the urgemur.
day to draw you into ſome hainous ſin before night: and is the De.
vil a ſubtil, watchful, powerful enemy, and unwearied, and do you not
all need to get together in the morning, that Sathan might not pre.
vail againſt any of you before night, till you come to God together
again? How many temptations might you meet with in your Cal.
lings, and your company, which without God you will not be able
to relift? And how might you fall and diſhonour God, diſcredit your pro-
feſſion, defile your ſouls, diftutb pour peace, and wound your conſciences ?
This Origen bewailed in his lamentation, for that day he omitted
prayer he hainouſly linned.But I, O unhappy creature , skipping
out of my bed at the dawning of the day, could not finish my wonted devotion,
neither accompliſh my uſual prayer-folded and wrapped my ſelf in the ſnares
of the Devil.' Enfeb. Eccl. Hift. lib.7.cap.i.
:
Reaſon 6.
6. You ſhould pray in your Families daily, becauſe all in your Families
(6.) Ad eandem
variis cafibus ima
are liable to daily bazards, caſualties and afflictions, and prayer might
minentibus inftis
prevent them, or obtain ſtrength to bear them and prepare you for
Eee 2
them.
gamur.
;
260
How we may manage Family Prayer
Serm. 45
them. Do you know what affliction might befall your Family in a
dayes time, or in a nights time either in regard of ſickneſs, deach,
or outward loffes in your eſtate ? Might not you hear of one mans
breaking in your debe, and gone away with ſo much, and another
gone away with ſo much : and are you indeed fo weaned from the
world, that this ſhall not put you into a paſſion, and cauſe you to fin
againſt God, or that you can bear it without murmuring and diſcon
tent, that you need not pray for a compoſed frame of heart, if ſuch
things befall you? Do you know if you go abroad your ſelf, or ſend
a Son, or Servant, that you or they may return alive again? though
you go out alive, you may be brought back again, dead : had you not
then need to pray to God in the morning that he would keep you in
your goings forth and comings in ? and bleſs him together in the e-
vening, if he do? How many evils is man expoſed to, whether he be
eft dexata at home or abroad ! Anacreon löft his life by the kernel of a Raiſin going
nihil firmum, nihil wrong down his throat. Fabius, a Senator of Rome in a draught of Milk
tutum, nec murus ſwallowing a ſmall hair, was ſtrangled. Pliny nat. hift
. Do not your
ahenews, nec
daily fins cry aloud for daily punillimenes, and ſhould you not indai.
ly Prayer cry as loud that God in mercy would prevent tiem, or if
they come upon you to ſanctifie them for your good, or remove them,
or if they remain, to ſupport you under them? Know indeed that you
are no where ſafe without Gods protection, night or day; If your
bouſes were built upon foundations of ſtone, and the walls were made
of braſs or adamani, and the doors of Iron, yet you would be no
longer ſafe than God protects you from all dangers : Pray then.
Adamantini,
Reaſon 7,
>
(7) Ad eandem 7. You muſt pray to God in your Families daily, or the very heathen
Ethnicown exem- will riſe up againft you Chriſtians, and condemn you. Thoſe that never had
plis provocamur. the means of Grace, as you have bad, nor a Bible co direct and teach
them, as you have, nor miniſters ſent to them, as you have had in
abundance , do ſhame many that are called Cbriftians, and go for
great Profeſſors too. When I have read the ſayings of fome Heathen
Thewing what they were wont to do, and confider and know the pra-
aice and negligence of many Chriſtians in their families, I have
been ready to conclude, the heathen to be the better men.
It was their
manner to ſacrifice to their Gods morning and evening, that they may
have the favour of them, and be ſucceſsful in their outward eſtates
as you may learn from their Poets.
ΚΑΔΔΥΝΑΜΙΝ Μ' Έρδων ιερ' αθανάτοισι θεοίσιν
“Αγνώς και καθαρώς, η δ' άγλαα μήεια καίειν
Amole di consiggi Julkasi të indoneet os
'Hufe or curely nyo tay pa iscjr kami
"26
, xé ton ixcoy xpelasyny sj suyor zwar IV,
Poppamay
, wyma megv, sunt in G. Hefaeda egy nemusel.no
}
Which
Serm. 15.
261
to the greated Ad
Which I render thus,
With all thy might to God immortal bring
Holy and pure the beſt Burnt-offering,
That he appeas'd might be by Sacrifice
When thou ly'ſt down, and when the Sun doth riſe.
In him to thee a pleaſed heart ſhall dwell,
And thou Male purchaſe when ſhall others fell.
Another.
Excisuylus xoltono uerius. Sice, toño y dipu. Homer.Odys.1.3.
Do not the Heathens ſame many of you? they were wont to fay,
now we have ſacrificed, let us go to bed ; you ſay, now we have fupped
let us go to bed, or let us play a game or two at cards and
go
o to bed. Are
you men, or ſwine in the ſhape of men? Mr. Perkins likened ſuch to
ſwine that live without Prayer in their families, which are alwayes
feeding upon the maſt, with greedineſs, but never look up to the
hand that beats it down, nor to the tree from whence it falleth, Chris
ftian æcono. So much for the ſecond Queſtion.
Queſtion III.
i
How Family Prayer might be so managed that it might be for the ſpiritual
benefit of every one in the Family ? For anſwer to this,
1. Something muſt be contdered in reference to the Maſter of the
Family, that is the mouth of the rest to God; er Rules .concerning his
duty.
2. Something in reference to thoſe we are to joyn: or Rules for
them.
3. Something in reference to Governours and Governed conjun&tly; or
Rules common to both for the better performance of Family prayer,
that it might be for the good and benefit of all.
The directions that chiefly concern the Maſter of the Family are
there,
Direction I.
1. Let the Master of the Family exerciſe his Authority in the good Go-
vernment of his bouſhold. He is to be the foreman in the worſhip of God
in the Family. Mr. Perkins writes thus, That the Maſter of the Family
hath the proper government of the whole houshold, and he comes not to it by ele-
Etioned but by the ordinance of God, Setled even in the order of nature.
and by the light of nature, hath the principality and lover aiguty therein; ke
is Pater-familiâs, the father and chief head of the Family
therefore to bear the chief ſtroke, and to be the principal agent director and fur
therer of the worfhip of God in his Family, and to keep order, and to exerciſe
diſcipline in his houſe. Let him improve his Authority in commanding
and cauſing every one in his houſe under bis charge to be preſent, and
to attend upon Godin Family Prayer: God and Naturs have made
and ought
*
him
262
Serm. 15.
How.me mity manage Family Prayer
him the head of all the reſt and the head is to govern, rule, direct,
and influence the whole Body. Let him alſo take care to purge bis
houſe from Gn, and to his utmoſt power endeavour that none in his
houſe live in groſs ſins, that there be no ſwearers, drunkards, and
openly profane finners under his roof.
Thus {acob purged his houſe, when he was with them to worſhip
God. Family-Reformation, cendeth much to the better and more
profitable managing of Family Prayer, Gen. 35.1. And Gud ſaid unto
Jacob ariſe, go up to Bethel and dwell there, and make there an altar unto
God, ver. 2. Then Jacob ſaid unto bis honhold, and to all that were with
bim, put away the ſtrange Gods that are among you, and be clean and charge
your Garments. Ver.3. And let us ariſe and go up to Bethel, and I will
This Text make tbere an alt ar anto God, 4. And they gave unto Jacob all the
ſpeaks of con-
jui et Prayer.
ſtrange Gods that were in their hand So David, Plal. 101.6. He that
Alloquiur quidem walkech in a perfect way, he fall ſerve me. ver 7. He tbat workerk deceit
Petrus maritum do fhall not divell within my houſe, and he that telleth lyes shall not tarry in my
1.xorem dun jubet fight. Family diſorders binder Family Prayer, 1 Pet.3.7. where the
concordis efe, ut Apoftle givech directions to Family relations that their conjunct.
fimul Deum ano
Prayers might not be hindered, ois tò mò ixxótle at ou ta's wisdzas u uwr :
animo precentur
Hacialis domeſtic the ſame word is uſed Matth 3. 10. and is tranſlated, Henen down,
cas omnes turbas ſpeaking of a tree that bringeth not forth good fruits and in the ſame
& jurgia debet lenſe Matth 7. 19. Luke 3.9. It ſignifieth alſo to be cut off, Rom. 11,
componeret in 22. unſutable walking in our houſes, ſtrikes at the very root of Fa.
nocetur Deus. Cal. mily Prayer ; Family wickedneſs is hewing at this dury, and if noc
vin in 1 Pet. 3. 7. remedied, will cut them more, if it do not cut them quite down, quite
Rix ft piter-fa- cut them off.
mil as (pater pum Now this Family reformation lyerb much on the care of the Ma.
tria) in fuo mesmoAter of the Fam.ly, who is to rule as King in his own houſe: Efiber
Ji rex in ur domo. !. 22. Ahaſuerus made a Law that every man should bear rule in his own
houſe : and God hath appointed the Malter of the Family to be apoise
per a rð it's ours, ruler of his own houſe. Kings are Fathers of their
own Countries, and Fathers are Kings in their own houſes, in refpe&
of their rule and authority over them.
'Aularizar dinero ava& kosu nueTieto
Kai sposar-Homer. Odys. lib. 1.
Fus olisi öflasc.
Maldwynd árógowe Idem. Odys. 9.
Direction II.
Nicfibi, nec aliis
utilis.
Omne animi vitium 2. That Prayer be managed to the ſpiritual benefit of the Family,
tanto confpe&tius the Maſter thereof ſhould make it his buſineſs to be accompliſhed with gifts and
in se
knowledge: Sat able to the place where God hath ſet him. Ignorance in a
Crinenbabit,quan- ^aſter of a Family renders bim uncapable of the diſcharge of the
to qui peccat: duties of his place, and is worſe then in a Child or Servant.
Such a
Juvenal. Satyr.8. Family is like a body that hath a head without eyes: It is a ſhame to ſee what
little
Serm. 15.
263
to the greateſt Advantage.
1.
•
little knowledge many Governours of Families have in matters of
Religion, that when they ſhould inftru& and catechiſe their children
and ſervants, need to be catechifed themfelves. The Apoſtle requi-
reth this qualificacion in Maſters of Families, that they thould be
knowing men: ſo ſome interpret this place, 1 Pet. 3. 7. as betomes oi dydpes ouolas
knowing men. Nacurally men are endued with greater powers to un. oworxšv9es x
X? 에
​derſtand than women are, and a Maſter of a Family hath had more grãouv.
time to get knowledge than Children and Servants have, and if he viri fimiliter #.
hath not accain'd to niore, it is his ſhame and reproach, and renders nd verſentur ut
him more contemptible in the eyes of thoſe that are ſubjected to him, ſcientes decet. Be:
who have not that reverent awe of bin and his authority as they. Ossid St ftultius;
would have, if authority were accompanied with knowledge ; ftu- quam quia d'u
dy then (you Maſters) the Scripture more, and the grounds of Re. non dedicesis non
ligion more, that you might be able to manage this duty to the gree certis homines
ter profit of all in your Families.
Scholx adnitrit.
Tamdiu difcendun
Direction III.
eft,guimdiu neſci-
as. Sen. Epift.76.
3. It is neceffary alſo to this purpoſe, that the Maſter of the Fumi-
ly inſtruct each member of his houſe in the principles of Religion, that they may
be able to underſtand the matter of the Prayers that are put up to God. For
if the Governour have knowledge how to ask, and thoſe that kneel
down with him, krow nor the meaning of his words (though com-
monly uſed, and plain to them that have been inſtructed) how all
they concur in ſuch requeſts or confeſſions, or ſay Amen to what they
do not underſtand? Dr what ſpiritual profit can they get? when you
lament original lin, which you and they were guilty of, and defiled
with, if they know not what this means, nor how they are corrup-
ted even from their birth, how Ihall chey in Prayer be humbled for
it ? If you pray that you may be juſtified, ſanctified, or have the I.
mage of God engraven on your hearts, that you may have faith in
Chrift, repentance for fin, be converted, &c. how ſhall they joyn with
you, if they have no knowledge of theſe things ? when they are ig.
borant what is mean't by the Image of God, by faith, repentance,
converlion, &c. and what benefit can they have by ſuch Prayers, as
to their own concurrence with you, to mike theſe things their own
delire? when yet they are the things you muſt daily beg of God.
That Prayer then might be performed to their ſpiricual edification,
Jay firſt the foundation, be knowing your ſelves, and make them fo
and Prayer will be more advantageouſly done to you and them..
100;
Direction IV.
Niſi primis in goo
bis ejufmodi effe.
4. That Prayer be managed to the ſpiritual profit of thoſe in the Etis exfufcitarius,
Family, the Maſter of the Family Hould get his own heart in good frame, impresos volumus,
and
get
his own affections warmed in the duty. Do you come to Prayer fruftrà erimus,
with a lively heart, and quickned affe&ions your felves ; your heat quicquid conanur.
might Bowl.paft Evares
264
How we may.manage Family Prayer
Serin. 15.
Quod enim mi, might warm.them, and your earneſt importunity, might ſtir them up
niſter Eccleſie oft unto the ſame: let them ſee you are in good earneſt, by your fer-
in templo, id pinte vent praying, as becomes men, that are begging for ſuch things as
in domo; ille pub- the life of their fouls, the pardon of their fix, the favour of God, deliverance
lico docendi mune- from hell, axd for everlaſting, bappinefs. Whereas if you come to the
re fungitur,hic pri- duty with flat, dull and cold affections, this will make them fo too. As
it familiam, "lad you find it with your ſelves when you are under a dull and lukewarm
pietatem ac hanc Preacher, you have little workings of affe&ions ; fo your Family
Statem domeftices will find ic.under your Prayers, if they be ſuch : for as a Miniſter
fuos format. Ger. ſhould get lively workings in his own breaſt of thoſe affections, which
hard. lo. com, de he would raiſe in the People ; fo ſhould you in Family duties, get
Conjug.
thoſe workings of love, joy, and ſorrow for fim,which you would de.
fire ſhould be in thoſe that joyn with you: for what a Miniſter is in
the Church, that you are (proportionably) in your houſe.
Direction V.
Orationis Lex, 5. When you are to ſet actually on the duty, prepare your family by
et non aliter quàm come ſhort advice, to carry themſelves as becomes thoſe that are going to ſpeak
eos decetquind D: i
to the
collequium, ingres
eternal God: at leaſt ſometimes, and the ofener the better.
great
downlur, mente, - Do not ralhly ruſh out of your worldly callings into the preſence of
nimóque compoſiti the glorious God: ſay to them to this or the like purpoſe, The God
fimus. Calv. Infti. we are going to pray unto, is a holy, juſt, omniſcient God, that looks into all
lib. 3. cap. 20.
our hearts, that ſees and knows the frame of our ſpirits, that will not be mock-
ed, and cannot be deceived: All we are firful Creatures, that have broke his
righteous Laws, and thereby have deſerved hell and everlaſting torments; yet
this gracious God holds forth his golden Scepter, and gives us leave to approach
his preſence, to beg for pardon, and for Chriſt, and grace, and heaven; Our
wants are great and many too, and yet our mercies are great and many too ;
come then, o come, let us with a boly fear of God pat up our joint Petitions ,
that God would ſupply our wants, eſpecialiv of our fouls, and make joint con-
feſſions of our fins to God with humble, broken, penitent bearts, and jointly
bleſs him for the mercies we are all partakers of ; but let us do all, as thoſe
that would pleaſe God, while we pray unto him, and not by our careleſsneſs and
Solennis erat a foth proveke him while we kneel before him. Thus fob prepared his houſhold
pud Ethrices mos when he with them did råcrifice to God, fo61. 5. Job fent and fan£ti.
lavandı manus ante fied them, and roſe up early in the morning, and offered Burnt-offerings ac-
zegvialgu idem ac cording to the number of them all - thus did Job" continually. Could 7ob
DUHY apud quos. ſanctifie his Children ? could fob give them grace? Parents might give
domligvifcet.
their Children porcions, but can they give them bolineſs too? they
mighe pue money into their purſes, but can they put goodneſs into their
hearts? yea, they may adviſe and exhort them to get grace, buc can
Xipoir exit?ocery they work it too? is not this beſtowed by God," the Author of all
Grace? How then did fob fan&ifie his children? The meaning is that
Ar nochy, a-
Stativer A- pob did what he could to prepare and diſpoſe them for the religious
duties they were entring upon : So the word Sandifie is often uſed,
ζομαι,
Homollisd. lib. 6. Exod. 19. 22. Let the Prieſts ſanctifie themſelves : 2 Chron.30.15.-
And
Serin. 15.
265
to the greatef Advantage.
and the Prieſts and Levites were albamed, and ſanctified themſelves
17.---Many that were not ſanctified: all is explained by Hezekiahs pray-
er, v. 18. The good Lord pardon every one that prepareth his heart to ſeek the
Lord God
of his farbers, though he be not cleanſed according to the purificatie
onof the Sanctuary.
Direction VI,
6. It will be uſeful to this purpoſe, that the Maſter of the Family ux-
Cui aliis in pre-
cando pretundum ,
derſtand the ſpiritual condition of every one in the Family
, that he may put up fedulo perquirat,
requeſts futable to their condition. Let him get a particular knowledge que apud fuos obti.
of their wants, doubts, fears, temptations, afflillions of ſoul, of their fins nent peccata , qui-
as far as is convenient, and the mercies of God towards chem: for as bus maximè indi.
it is for the ſpiritual banefit of a people, that their Miniſter under- gent, gratiæ;quibus
Itand the ſtate of bis Hock, that ſo be might ſtudy for them, and preach tiones : guæ illos
to them, pray for them, and with them, according as their caſe re- cujuſcurgise generis
quires ; ſo it will be for the benefit of a Family, to have their parti- premunt, gravami.
cular caſes ſpread before the Lord in Prayer.
na; quæ illis im-
minent judicia,
que in illos indier
Dire&tion VII.
confert Deus bener
ficia , huud aliter
7. Keep ſeaſonable hours for Family Prayer, and take the fittest time when ſuis se inter oran-
all might be most free from diſtraction and diſturbance. In the morning put
qui non hæc omnia
it noc off too long, lcaſt by worldly occaſions it be put quite by. Be
not too late at night, when the Family, after wearineſs by their Cal- Bowl.paft.Evang.
lings all the day, will be more fit to feep than to pray: Late Prayers
are too commonly ſleepy Prayers; one aſleep in one place, and ano-
ther in another, and it may be the Maſter of the Family himſelf prays
between ſleeping and waking. Be not clubbing abroad when you
Mould be praying at home ; This is in the power of the Governour
of the houſe to remedy, the other being to be at the hour appointed
dum accommodabir
in numerato habet.
by him.
Direction VIII.
8. Spend ſo much time in Family Prayer , that thoſe that joyn might be
ajfected; but not ſo much as to be wearied with the duty. Be not too ihort,
nor yet coo tedious : Nor too thort, for the heart is not eaſily tuned,
nor the affections warned, nor the mind brought into frame; our
wants are many, and our ſins are many, and ſome time muſt be ſpent
to get the heari fenlible of them, and of Gods mercies to us : to riſe
up from your knees, before theſe can be probably done, is to come a.
way no better then you went unto it. This overhafty brevity argues
but little delight in the duty, and ſheweth you care not how loon you
get out of Gods ſpecial preſence ; I doubt ſuch as thus flubber over
Family Prayer with ſo much hafte *, do it becauſe they may be ſaid * vt cumis è Nilon
to do it, to ſtop the mouths of others, and the mouth of their own
Conſcience, with the work done : And yet too much prolixity and
F ff
length
266
Serm. 15
How the tooky mariage Family Prayer
frá tey Ay-length of the duty may have its inconveniencies alſo, and make it to
Woodbyes toti pc fomie gracèlefs perſons in the Family, or to others that are good, but
apsaoghoune wearied in their daily Callings before
, to be burthenfome, and they
byvoes, lipn öğı möre bačkward to it : Bair the moſt do nocert on this hand, there
i nógus vél egy ó, fore to ſay little here will be enough, and leave it to the prudence of
sin ise à régwv, the Governour to conſider the perſons that joyn, and other concur-
å
ring Circumſtances, and to act accordingly. “So much for the Directi.
Pof.
ons for the Maſter of the Family.
Secondly, The Directions for ſuch as are to join in Family Prayer for
their greater benefit. Let them be careful,
Direction 1.
5
1. Direct. That they be all preſent at the beginning of a duty, and
continue till it be ended." In ſome Families there is great diſorder in this
refpect; Servants, either by reaſon of the backwardneſs of their
hearts, for want 'of love to, and delight in Prayer, or by not wiſe.
ly forecaſting their buſineſs, come when the Prayer is half over, or
elſe go out before it is ended, or if at the beginning and end, yet to
look after one thing or other, make breaches and interruptions in the
Prayer, by going out and coming in once or twice or more in the
Prayer time, which, if poſible, Mould be carefully avoided : for
Family Prayer being ordinarily not very long to loſe any part of it,
cannot but be to the detriment and diſadvantage of ſuch perſons' for
when their affections begin to be warmed, by theſe interruptions they
are cooled and damped again. You ſhould be more willing to go to
your Prayer than to your meat when hungry,by how much your Youls
are better than your bodies, and ſerving God better than feeding of
the body. If buſinefs come wlien we are cating at our Table, we
commonly let it ſtay till we have done ; what bulineſs thall wait upon
you in that caſe, let it'do fo alſo in the other, that you might not
ofe the benefit of the Prayer. Nama Pornpilius made a Law amongit
the Romans, that men Mould not ſerve the Gods, as they paſſed by,
or were in hafte, or did any other buſineſs ; but that they ſhould
worſhip and pray to them, when tliey had time and lealure, and all
other Buſineſs ſet apart. Plutarch.
Direction 11.
2. Direkt. When you are preſent at Family Prayer, give diligent at.
tention, and mind what confeſſions of ſins are made, what petitions are put up
and what praiſes are returned to God for mercies received. The Devil will
*Cimiſto milite beſtriving that you may be abfent in Prayer, when you are * preſent
p-ejens abſins ut at Prayer abſent in mind when preſent in body. God is not plea-
ficsTeribu. ' fed, with the proſtracing of the body, when your hearts joyn not in
the work. Do not ſo diffemble on your knees with God and man. Are you
then deliring the mercies prayed for, whether pardon of fin, ſtrength
againſt
1
Serm. 15.
to the greateſt Advantage.
267
1. Earno our
againſt fin, love to God, repentance for ſin, an intereſt in Chrift,
and evidences thereof, when your minds and thoughts are wandering
about other things : Which if they do, let Conſcience call to thee,
to mind the * work thou art about, for is not this to ſin againſt God, * Ut viras igitur,
when you pretend to be ſerving of him ? and to be provoking of him, wigile, HOC AGE,
Hor.1.2.Sat.ae
when you ſhould be praying to him, to be reconciled unto you, and
turn away his anger from you? Conjunct Prayer ſhould be niade with
one niouth, and with one mind; Acts 1.14. They prayed together with
one accord * : which word is tranſlated Rom. 15.6. one mind, that ye *oua. Supeo dov.
may with one mind and one mouth glorifie God: --- but where your thoughts Qui rečiè orare
are wondering in Family Prayer, though there be but one mouth, there cupit, debet necef-
be many minds: theſe perfons do not accord in Prayer, which is great aus, non diftratus
diſcord before God.
aut fenfibus dili-
There ſhould be a ſympathy and agreement of hearts in conjun& patus, aut vagus.
Amer, Car. Coní,
Prayer : Matth. 16.19. If two of fou shall agree on earth as touching any
thing they ſhall ask a harmony of hearts Should be in Prayer: the
word is borrowed from Muſicians, when ſeveral playing together do owvñowoso, sup-
make an accord in Muſick, a conſent of many voices in one ;
thence tran-
çevery elt Vox
Nared to the mind, denotes a concent of more hearts in one,
mufica , fignificat
ſuch
concentim (conceita
Prayers make ſweet harmony in the ears of God. Keep your minds tus autem à cans
fixed then, elle though you do agree to go together into one Room eo differt,quod cau.
tus unius lit, con
to pray, there will not be an agreement of hearts when you pray.
centus non niſi plisa
riuni) hic
Direction III.
rum ſignificat. Ca.
3. Direct, Thoſe that joyn Nould not only attend, but alſo allent to mer. præl.
Verbo Greco ele-
the matter of the Prayer, so far as it is agreeable to the word of God. When
the corruption of the heart is acknowledged, believe that this is true; sans Tubeft
. meta-
the miſery of an unregeneracę ftare lamented, believe it to be true : de mufico vocum
when Grace is prayed for as neceſſary to your ſalvation, and that you concents, harmoni-
are undone without it, believe this as a moſt certain truth; for if cóque ſono dicitur,
theſe things be ſpoken by him that prayech , and heard by you that tanquam f dicere-
join, and not believed, your hearts will not be humbled when lin is tom ele Dco como
confeſled, nor earneſt after Grace when it is prayed for, and ſo you cordem plurium o-
will loſe the benefit of that Prayer.
rationem , quàm
concentus muficus
Direction IV.
hominum auribus fit
gratus. Novar, in
loc.ex Crit. Sac.
4. Direčt. Do not only believe theſe things in Prayer, but make
particular application thereof unto your ſelues When original lin is ac-
knowledged, think and ſay in your own hearts, Lord, this is my condi-
tion, my heart is thies corrupt, loathſome and vile. When wants are ex-
preſſed, and ſupplies begged, go along with what is ſaid, and apply
it particularly to your felves, Lord, this is my want; the want of Chriſt
is my.want, that he may be given to me! the want of love to God
and delight in him is my want, o that I might love thee, O that I
could love thee! and ſo in other things, this is my fin, and thefe
, are my
F ff 2
doubts
veja
concentum anino-
268
Serm. 15.
How we may manage Family Prayer
doubts and my fears, this i, my burden, and this is my temptation, ac-
cording as theſe are inliſted on in prayer; and this will make the du-
ty to be for your ſpiritual benefit and profit,
Thele are the Directions for them that are to joyq with him that is
your mouth to God.
The Directions more common to all, that prayer might be managed to ſpiri.
tual profit, are theſe following
}
your
Direction i.
Scianus non go
1. Direct. Get and keep upon all your bearts, awful, lively impreſſions
fios ritè, probégi fe of the perfection of that God that you pray unto. Take beed of coming
accingere ud oran- with low, irreverent, unſuitable thoughts of God; but conceive
din, nifi quos affi- of him, and believe and work and preſs it upon your hearts, thar
cit Dei Majeftas.
Calv.Inft.
the God you kneel before is moſt holy, moſt wiſe, molt gracious and
Speculator adjłat merciful, moſt juſt, eternal, unchangeable, all-ſufficient , true in
de ſuper, his threarnings, righteous in his commands, faithful in his promia
Qui nos diebus om- ſes, every where preſent and knowing all things, that he obſerveth
A Tuile nofiros all your words and waies, and looks into your hearts and thoughts,
profpicit,
that this God you cannor deceive, though you thould deceive
á lisce primi in ſelves and one another : Conlider and believe, that this God is pre-
vefperam,
ſent among you, and doth know your ends, your deſires, and what
Hic teftis, hic eft
arbiteri
you are as well as who you are: Then think, is this that God that
Hic inretur quic- we are to ſpeak unto, to kneel before, and all we not ſo manage
quid eft
this duty that we mighe pleaſe this God? and if you do, you fall
Hamana qued mens find it ſhall be for your ſpiritual benefit.
concipit:
Hunc nemo fallic
Direction 2.
Judicem.
Aur, Prudent. Cae
themer. Hym. 2. 2. Direct. Put up your prayers to this great and glorious God in the name
For further di of Jefus Chriſt. There is no acceſs for finners to God but by and
point, how you through a Mediator. You ſhall reap no benefit by praying except
Thould do all in you go in the nanie of Chriſt. Joseph cold his Brechren they Mould
the Name of not ſee his face, except they broughi Benjamin with them, Gen.43.5:
Chrift, ſee the
nor we the face of God without Chriſt, Eph.3.12, Heb.7.25. Coloz.
Serm. on Col. 3.
17. Heb.13.15. This praying in the name of Chriſt doth not conliſt
in the bare mentioning of bis Name with our tongues, but to pray
in obedience to his command, in bis ftrength, for his Glory, truſting his pro-
mifes, refting on his merits, expecting andience and acceptance only for his
Diregion 3.
Quid odiofius aut
etiam Deo magis 3. Direct. Get and keep upon your hearts a true, real, lively fenſe of
execradun puts your fins and wants and mercies. Hereby hall every part of prayer,
ubi quis veniam confeſſion, petition and thanksgiving be more profitably managed, and
peccators poftulat, interim aut fe peccatorem non effe cogitans, aut certe peccatorem effe non cogitáns, quia
Deus ludibrio habetur-rogando femper Inopiam
noftram verè fentiamus,dc feriò cogitantes omnibus,
que petimus, nos indigere-Generalis quidem & confufus neceffitatis fuæ aff Etus illuc cos ducit: fed non
cos.follicitat, quafi inre preſenti *t egekatis Jää levamen petant, Calv.Inft.
you
ܕ
17.
fake.
1
Serm. 15.
to the greateſt Advantage.
269
you better diſpoſed for the work you have to do upon your knees.
Know your lin in the intrinſecal malignity of it, the vileneſs of it in its
own nature, as it is lin; Know it alſo and underſtand it as to the
dreadful conſeguents of it, in its ſeveral kinds, alts, and aggravations of
them. Get alſo a ſenſe of your wants, and of the neceſſity of the things
you are to pray for. If you want grace, know that you want it,
and are undone without it, and pray accordingly. Pray as perſons
that believe you muſt be damned, if you are not ſanctified, that you
muſt periſh if you do not repent, and pray as men that do believe it. And
if you have grace already in truth, know how much you want of it in
reſpect of growth; that you love God but a little which is your
Thame, and Oh what a bleſſed thing were it to love him more! Pray
as thoſe that would get at leaſt one degree of love to God more by
every prayer you make. Think ſeriouſly what a little grace you
have, (1.) to what you may have, (2.) to what you might have had,
(3.) to what you ought to have, (4.) to what others have, (5.) to
what you need : And that (1.) to fight againſt ſuch ſtrong corrup-
tions, (2.) to reſiſt ſuch ſtrong temptations, (3.) to bear ſuch afflicti.
ons that might befal you, (4 ) to perform ſuch duties as are required
from you, (5.) that you die at laſt with peace, comfort and joy.
Know alſo your mercies : perſonal, to body, to ſoul : relative, whic
mercy you have one in another, by being made merries one to ano.
ther : Mercies for this life, and the life to come, think how many,
how great, how precious, how ſuitable, how durable, how ſuffici
ent, how ſatisfying good God hath given you, himſelf, Sox, Spirit,
promiſes, priviledges, mach in hand and more in hope, and all undeſerved.
A real abiding ſenſe of theſe things will make you think and ſay, why
me, Lord, why me, and will wind up your hearts to lively praiſes
(too much neglected in Fanily. duties) ſo that you ſhall find the
benefit and ſweetneſs of drawing near to God in prayer.
Direction 4.
4. Dired. Realize inviſible things to your ſelves, by believing of them as
iftuc eft fuperen
non quod ante per
certainly as if you juw them with your eyes. When you are going to pray des modò eft vide-
look into the unſeen world : stand and take a view of departed re, fed etiam illa :
Souls, and ſeriouſly think what is their ſtate, and what they are en. qua futura funt
ipying or ſuffering, that are already gone into eternity, and from profpicere. Ter.
Adelph. At.3.
thence fetch arguments to quicken your hearts when dull, and to be
laborious when Hochful, and lively and fervent in your duty. O
how would a believing view of ſouls in Heaven and Hell help you to
pray in prayer ! Suppoſe then you ſaw the glorious Saints in Hea-
ven and the happineſs they there enjoy, in that they ſhall lin no more,
and ſuffer no more, and be tempted no more, and ſigh and fob nor
weep nor ſorrow any more for ever : all fin is expelled from thoſe
glorious ſouls, and all tears are wiped from their eyes, and now are.
full of love to God, folacing themſelves in the perfect, perpetual
and
270
Serin. 15.
How we may manage Family Prayer
obr
Once
and immediace fruition of the chiefeſt good, and then think, this is
the ſtate that I am hoping for, and looking, longing, waiting for,
and that now I am going to beg and pray I may be ficted and prepared
for, and hereafter be pofleffed of: and then pray as becometh ſuch
that unfeignedly delire to be partakers of their joy and feli,
city.
Again ſtand and take a view of poor damned ſouls, and ſuppoſe
you ſaw them with your eyes rowling in a lake of burning brimſtone,
full of the fury of the Lord : Suppoſe you heard their direful exe.
ciations, their doleful outcries, their hideous roarings, and bitter
In feipfos furen. lamentations ringing in your ears, ſaying, W. and alas that ever we
ter extrdeſcent were born that are come to this place of torment, to this place of torment, oh
dannati, Oʻaſidue it is, it is a place of torment : Once we had praying time and hearing time,
fibi ipfis lugubrem but we did not improve it for our good, elſe we had not been now in this extre-
occinent :0 tempus mity of pain, no we had not, no we had not. We did pray, but we did but
rerum omnium pre- trifle iw our prayers, and did but dally with tbat God, whom now we find and
cicliſimum!o dies
! feel to be to us conſuming fire, and yet we burn and are not conſumed; we
o hore pluſguam
were not in good earne}t in thoſe prayers we were at, but now we ſuffer in
murcæ ! ghò cuinu-
iftis, æternün non good earnet. and are damned in good earneſt. Ohthis place is bot, it is hot.
riditura! nos caci it is exceeding hot, will not God pity us, will not God have mercy on us, we
is excordes, thought he would, but we did faster and deceive our ſelves, and thought
Struétis oculis, does it would be well becauſe we lived in a praying Family
, and were frequent at the
itxribus, libidine
furebanus, 77-
duty ; bist we did not pray as they should do that were to pray for the eſcaping
ruis noſmet exen. of ſuch dreadful torments; we did ſeep often in our prayers, but there is no
plis trahebanus id ſleeping here, no eaſe, no reſting here.
Oh that God would try us once more,
interitum - Poſt
once more, were it but for a moneth or two, and ſet is out and ſend us to a
longifimaannorum
Sparia, nihil de pæ. praying life again.
Ob that we were in time again, in time again, and in the
nis noftris acciſum Same circumſtances again, as once we were, and had the ſame poſſibility, yea
erit, led iterum probability of eſcaping theſe reſtleſs torments ! But this cannot be, this must
quafi ab initio pati not be, this will not be; time is gore, is gone, and we muſt pray no more for
tormenta incipie.
ever : O time, how didſt thou ſlip away! How (wift was thy motion ! O
mus, atq; id fine
interruptione, fine that this eternity would haften as faſt as time, did haſten! when we had lived
fine, fine medo, twenty years, our life was ſo much nearer expiration; but here we have been a
volueiur aſſidue thouſand years, and yet as far from an end as the firft moment we came into
noftrorum tormen- this dreadful place and dark arid doleful dungean: This then addeth to our mi-
lbi erit calor ig- fery, that here we are and muſt be here for ever, here we are, wo be to.us
nis, do riger frigo- that here we are, and that without all hopes of recovery, and poſſibility of re-
ris:erunt ibi perpe- demption and deliverance. Had our pain been extream, yet if it had not been
tha trebuie, e, eternal, it might have been the better born, or if it were to be eternal, if it
rit ibi fumus do
pepitve lachry.
me,evitibi as célus terrifcuderinum, erit clamar in perpetuum-O aterriias interminabilis! O æternitas
null rempo: um spatiis menfurabilis. Quam grave eft in molliſimo lectus per trisipta annos immobilem
jcere ? quid erit in julphuren isto lacu iriginta millia millium annorum ardere! ö dieinitas, æternitas ? ty
Fila ultrii omuem modum ſupplicia damnatorum exaggeras! Mors exit fine morte, finis erit fine fine, de
feftus fine defectu, quia mors ſemper vivit, finis ſemper incipit,& defe&tus deficere meſcil. Quid gravius quam
Forper velle quid nunquam erit, do ſemper nulle giod, nunquam non erit? In æternum dymanati nan alleguera
isi quod iloiuni:quid volunt in æternum pati cogentur. Gerhard. Meditat. I fparfim. ]
3
bad
Serm. 13.
to the greateſt Advantage.
277
?
had not been extream, it mighe have been more eaſily endured, but to FEEL
it is EXTREAM, and to THINK it is ETERNAL, makes
oħr miſery unexpreſſible. what ! ô what ! extream and eternal toolinx.
tream anderernal 100! Cannot mie die, cannot we dig into our own bowels and
take away our own beings; but must we live in pain and torment extream and
eternal too! O miſerable Critiffs that we are thoſe creatures that were
Toads and Serpents fee! none of this! as they are not happy, ſo they are not min
ſerable ; but we are not happy; no, no, there is no happineſs here ; miſery is
our portion. Ob curſed wretches, Oh fooliſo ſi aners that we were, that pray-
ed with no life to eſcape eternal death! Damnation is a dreadful thing; rre
find, we feel , to our own confuſion , that damnation is a dreadful
thing.
Thus realize the happineſs and the miſery of fouls in the unſeen
world, and take a believing view of them beyond this life
whether you ſhall not find much benefit by ſuch prayers, that, after
ſuch a light, are put up unto God.
; and try
Direction 5.
5. Dired. Then next conſider that one of theſe two places 30% min Queradmodum no-
ſhortly, very ſhortly be in. When you are going to prayer, look bé um menfibus, nes
bind you, and you Mall ſee deatli haftning after you, thuit deith is at ierus, & pieradi,
your backs; and look forward, and you thill fee Heaven and Hell be unlibi, fidilli le-
fore you, your felves ſtanding upon the very brink of time, and the co, in quem vide.
rexe ítép might be into eternity of joy or ſorrow; where you did muremitti, jumi.
but now by faith ſee others were, there you your ſelves muſt quickly, here in aperto
really be, where you all rejoyce with them,
or ſuffer and ſorro:v durare ; fic peshes
with them : Do but look a little, before you all down upon your littium , quod ab
knees, and you might ſee your felves cut down upon a bed of lick- infantia pret in
neſs, your friends weeping and fearing you will die, the Physicians
sincetten, in alio
tim niture ſimio
are puzled and at a loſs, giving you over for the grave, and your mar fartun; klino-
ſelf gaſping for life, and breathing out your lat. Look but a litele rico nos cxpeći ot,
before you, and you might as it were bear your friends fying, Healizes rerum ftatus
is dend, he is dead, he is gone, be is departed, and then ( as it were ) Fac ciicrojeta,
y.ou might ſee them haling you cut of your bed, and wrapping you neri dinam reli-
in your winding theet, and nailing you up in your Coffin, you n.extum iui, cutis:
mighe fee your grave a digging, and men hired to carry you on deirih ter care
their ſhoulders from your houſe to your grave, Relations and Biffufus Cinguisdi
currenfque par to
Neighbours following after to ſee you lodged in the duſt, to lie and
rot among the dead.
cllo, nirrig; firnine
Then think before all this can be done unto your body, your ſoul minta luidorun
hath taken its flight into eternity, where it is, without change and labertium : tics
alteration for ever, to be with God or Devils. Work ic on your "evenuem referr:-
das, #terri nalalis
eft. Senec, Epift.p.816,817.. Vigilancun est; nifi properamis,relinquimur: agit nos,agither velox dies. Infii:
expirur: omnia in filurum diſponimus,dar inier præcipitial2.ti fumus no fugit dies, fugere curreridi gerus con
citetiffimum est--quid ergo cibimis nos ; fi concitare, ut vel citatim rapidibime rei polimus reçu.18e ?
Idem. Fpist pis 834,
hearts
1110ditnhentur
272
Serm. 15.
How we may manage Family Prayer
hearts that you mult quickly ( and O how quickly will it be that you
mult !) bc in Heaven or Hell, that when you die, Heaven muſt be
won or loſt for ever, and everlaſting tormeots eſcaped or endured
for ever. Try whether ſuch believing thoughts as theſe will not ftir
you up to manage all your praying together as well as apart ) in
ihac manner that you ſhall find great benefic thereby.
Dire&tion 6.
6. Direct. Since this is fo, conſider next that you do not know but
Id ago ut mihi
inftar totius vitæ, now you are going to make your laſt Family prayer rogether. You do not
fit dies, nec meb - know but God and deach might ſeize upon ſome of you before the
cule tangu.um ulti.
next time of prayer do come again, that God mighé ſingle out the
un rapto, fed fic
illum afpicio tan, Maſter or Miſiris of the houſe, this Child or that Servant, and every
guamefe vel ulti
. one think, I miglic be the firſt, that you may never pray all togecher
mus polit: hoc ani- again : Pray then as if you were to pray no more, and ſee if you
mo tibi hinc Epi. Ma not find real ſpiritual benefit by ſuch a prayer. A Heathen
giam cum maxi. writing a letter to his Friend did ſay, I write unto you, not
në fcribentem knowing but death might call me away whilſt the pen is in my hand;
mors evocatura fi:. and ſhould not Chriſtians pray as ſuch as do not know but death
Senec. Epift. p. might ſe:ze upon then with their prayers in their mouchs ?
634,635.
Direction 7.
7. Direct. Be laborious and importunate in your prayers. If your
Id'ous disces thoughts do wander call them in, if your thoughts be dull ftir them
opöynge sa langis, up. An Heathen adviſed to do as becomes a max, like a Roman; and
as 'Parco y flould not you pray as becomes Chriſtians to do, but that is not in a
mbing Tò èn gesan dull ani ſluggiſh manner. Labour at your prayers together, as you uſe to
apewny xj do at your worldly work together, and more too , for in this you are con-
gasir saulę ano cerned more. Scrive and wreſtle with joint fervency and faith as
down twv amar becomes a ſociety to do that are all a praying for their lives, for their
parlagião gropi. Souls, for the pardon of their fin, for the favour and the love of God, as be-
Sov mopias de ar cometh thoſe that are praying againſt everlaſting flames and for eternal happi.
ais égativ să Bis, nefs. Pray together as perſons deſiroos that you may live in Heaven
έκαςην agažo all together, and praiſe God in Heaven for his love and mercy to
irepoñs Anton, you all together. But pray not coldly and lukewarmly together, left you
lib.2. S.S.
be damned and hereafter lye in ſcorching flames all together. You muſt be
Ilposxaslepént. inftant in this work : You will meet with oppolition from the Devil
Vehementer & ali- and the world and your own hearts; You mut then ſtrive and cug
duè incumbere rei and labour hard, or elſe your prayer will be ſpoiled, Col. 4. 2. the
alicui difficili do
laboriofa, donec eo word there is very ſignificant: Be preſent at your work in heart as
am od optatum fi- well as body, attend your work and it and to it, continue in prayer, not
nem perduxeris d only with continuance of cinie, but of earneſt importunity, till you
tinueris (Signific prevail with God, and get the victory over fin and Satan.
cat] aporraplégumus igitur hæc duo involvit, do vehementem quandam animi intentionim, do quafi pugnam,
dum verfatur in a&tu orandi,do alidnom frequentation: m orationis. Davenanc,in loc.
Let
Serin. 15.
to the greatef Advantage.
273
Let me therefore warn praying Families, as you love your Souls, Defunétoriè mul.i
as you would have God incline
his ear to what you ſay, take heed of preces ex formula
cuſtomarineſs and formalities. Do not reſt in the work done, in pou. Sum Deo-foluerent
ring out words before God. This is your great danger. It muſt be apparet hoc of-
a fervent Prayer that pleaſeth God and prošts you, jam. 5. 16. Be ficio ipſos defungi
praying Chriſtians indeed, and do not ſeem only to be ro, that
you
ex more, guia inte.
might all be happy indeed, and ſaved indeed, and not only to be rim frigent animi,
neque expendunt
thought to be ſo.
quid poftulent,
And becauſe we are apt to flide into fuch formality and lukewarm- 'Calv. Inft.
neſs (when we uſe conſtant Family Prayer) which eats out the very ſlétov 631 ui
heart and life thereof, and hinders our benchit thereby, I Mall pro- uovor xaratat cu
pofe twenty five Queſtions, ſome of which at one time, and ſome at Xeştarcus, eunci
another, you may put unto your ſelves to make you lively in your rj divat, Š 78 78
duty. But I Mall, i muft but name them, becauſe I would not willing- aégedo, dand To
ly take up more paper then comes unto my ſhare, as alſo that lying arou see xácson
cloſe together, you may the better have them in your eye.
Tod. Ignat, ad
When thou art called to Family Prayer, put ſome of theſe Queſti. Magnes.
ons to thy ſelf,
what AM I? A ſinful ſinner, Duſt, Alhes, Guilty. Oh how Q.1,
Mould a guilty perſon going to the duſt pray for pardon !
WHERE AM I? In whoſe preſence do I kneel? is it not before Q.2.
God? and doth not he know whetber I trifle or am ferious?
where might I NOW have been? In Hell among Devils and damned Q. 3.
Souls, and ſhall I not pray indeed with all my might, that I never
may
be caſt into that place or company?
whither am I going? To eternity. Where ſhall I ſhortly be? In e. Q. 4.
ternity, and ſhall I trifle in my way?
What am I come about? What is now my buſineſs? About the high. Q.5.
eſt matters that concern my Soul,
What if this were to be my laſt Prayer before I die ? Should I then fall 0.6.
aſleep upon my knees :
what if my everlasting state ſhould be determined according to my finceri- Q. 7.
ty or hypocriſie in this duty I am now going to ? Should I dolly then with
God?
what if God jould tell me, if I trifle with his Majeſty, he would ſtrike Q. 8.
me fick, or dead, or blind, or deaf and dumb, upon my knees ? Should I not
then watch my heart in Prayer ?
What if I were to speak to an earthly King ? or were to ſee some glorious Q. 9.
Angel ? Should I not be filled with fear and reverence ? and is not
God infinitely above theſe?
what if I were to give an account to God immediately how I pray, and Q. 10.
should appear at bis Barr as ſoon as I riſe from off my knees ? Should I then
be fornial and lukewarni,
Åm I come to have communion with God; to pray down my fin? tc pleaſe Q. 11.
God and profit my Soul ? Will careleſs praying do it?
What if thoſe that joyn in Prayer with me could look into my heart and fee Q. 12.
how I do diſcharge my duty? Should I not be alhamed of many of my
thoughes,
G&S
274
Seim. 15.
How we may manage Family Prayer
Q. 13.
Q. 14.
0.15.
Q 16.
Q. 17.
thoughts, and of the deadneſs of my fieart? and is not the eye of
God ten thouſand times more to awe my heart then the knowledge of
a fellow Creature ?
will dead and careleſs praying yield nike comfort when I review it, when I
come to die? Or Mould I not ſo pray now, that I might have comfort
then ?
Sbould I cozer and deceive my ſelf in matters of the greateſt weight ? Shall
I crawl to Hell upon my knees? What ! pray now and be damaed
hereafter ! Awake my heart, and mind thy buſineſs !
Will God be mocked? And is not beartleſs praying a mocking of
God?
Should I not do more than Hypocrites do ? Or fall I not be damned if I do
not? But may not an Hypocrite pray at that rate, as I have too of-
ten done?
Dorb not the ſame God that commands me to pray, command me alſo to give
him my heart in Prayer? And to do it with life and fervency? Do I obey
him in the one, and ſhall I not in the other ? in the lefler, and not
in the greater? And if I do not , do I not rebel upon my knees?
If dead and dull and formal praying ſtops the mouth of my Conſcience now,
will it do ſo at the Barr of God? And ſhould I not endeavour now,
have the witneſs of my Conſcience for me then?
will it do me any good to have a name to live' amoxg men, if I be dead in the
fight of God? and if others think and ſay when I am dead, my soul is
gone to Heaven, but is indeed caſt down to Hell ? Will it leſſen my
torments that I was applauded by men, and condemned by God? Will
it eaſe my pain to be an applauded damned-man?
Should I to pray as to make Prayer a burdin to me? Lifeleſs, heartleſs
Prayer is a burden, when lively Prayer is delightful, and liath ics
ſweetneſs in it.
Have I not finned indeed ? hath not my heart been in my fins ? are for my
fins really fins ? And ſhall I not now pray indeed ? May not my heart
be in duty ? and my Prayers be really Prayers ? What! real linning
and counterfeit praying? and is not counterfeiç praying real lioning!
Awake oh my Soul unto thy work!
Are not my wants real wants? Do not want grace indeed, or at
leaſt really want more of it? And ſhould not my Prayers bë as real as
Q.i8.
to
Q.19.
9.20.
Q21.
0.22.
my wants
23.
Q:24
Q. 25.
Would I have God to put me off with ſeeming mercy? Should I then put
God off with ſeeming daty?
Are not my temptations real temptations ? and ſtrong and powerful ? And
ſhould not then my Prayers be lo too ?
Am I not real and lively in many worldly buſineſs ? am I not in gooil earneft in
my Shop, in the Market, and at the Exchange ? And ſhould not be ſo
in the matters of another world ? in the buſineſs of my Soul ?
Thus take ſome of theſe Queſtions , lay them warm unto your
hearts, and propoſe them to your ſelves in the fear of God, and they
will beat you when you are cold, and quicken you when you are duli
if
Serm. 15
to she greuteſ Advantage.
275
mu
if. God ſet them home upon your hearts, that you ſhall manage your
Family Prayers to your ſpiritual benefit; which was the third part of
my work to direct you in. The fourth follows,
:
Queſtion 4.
with what conſiderations may Maſters of Families be urged to the conſtant
performance of Family Prayer ?
Notwithitanding it be a certain duty to pray in your Families, yet
I doubt when death thall come to drag you out of your houſes, it will
find ſome of you guilty of neglecting of it to your dying day, but
yer I hope ſome may be prevailed with. What!have you neglected it;
and will you all do ſo ſtill ? God forbid ! When you fin, you act
like men, but when you go on in ſin, you act like Devils * I Mall * Humanum eft er.
propound a few conliderations to urge you to it; and I intreat you rare, , perfeverare
in the name of the great eternal God, before whom you and I muſt thört. diabolicum.
ly ſtand and be judged, to weigh them ſerioully, and if you find there
is no reaſon in them, throw them by, and look for and enquire after
better, but if there be, reſolve in the fear of God to buckle to your
ducy. It is time*, It is high time to reform.
It is high time to reform. Did you lin when you
* fecimusdopos
were young, and will you go on in riper years ? What do you come Hæc juvenes, eſto,
to Sermons for? to hear what Minitters.can ſay upon ſuch a Queſtion? delili, nempe nec
to diſcern their paris? or to mend your own hearts and lives? Do Fovifti crrorem ;
you come to hear, that you may hear? So you may, and go to Hell breve fit quod
when you have done; or do you come to hear that you may practice turpiter.andes,
and obey ſo you muſt, if you are men for Heaven. I charge you
Quedam cum pri.
therefore here before the Lord, and by feruus Chriſt that shall shortly judge crimina barba.
ma re fecentur
both you and me, that your Families be no longer prayerleſs Families. Juvenal
. Satyr. 8.
If I put you upon work that God doth not require from you, then tell
me ſo when you and I ſhall meet and ſtand at Gods Judgment Barr :
But if it be no more than what you owe to God, neglect it at your
peril. Sirs, the Day is coming, and it haſtens, when you will, you
muft be ſerious. If thou dieft within a week or two, within a day or
two, or whenever thou ſhalt leave this world, if the next hour after
thou art not of this mind *, that thou Mouldſt have prayed in thy Fa.
* Res ipfa fidem
mily, then ſay I did needleſly call thee to it; but if thou ſhale then di&tis dabit. Seròfa-
fee it was thy duty, thou ſhalt allo ſee (when it is too late) that thou piunt Phryges.
didft befool thy ſelf and make thy ſelf guilty before God in thy neg.
lecting of it. Be wiſe therefore, before it be too late, and mind
this work while thou haſt time and opportunity. To this purpoſe,
preſs your backward hearts with theſe things following.
MOTIVE I.
Yugans ödey és
πμιώτερον
1. Conſider, The Souls that live in your Families are precious and im- "Esiv dysperous
mortal Souls. The Soul of the meaneſt Servant in your houſe is more femei
πάντως
precious then all the ſilks and wares in your shop, than all the Gold opuſ mótoper.
G 882
in
276
How we may manage Family Prayer
Serm. 15.
in your bags, yea, then all the riches in the world , Matth. 16. 26.
and as they be of great worth, ſo they be immortal too, that muſt be
damned or saved for ever. And are there the Souls that you do not pray
with, that you thus neglect and Night ? muſt they live for ever, and
will not you call them to pray with you, that chey may live happily
for ever?
Fugen dereva 10 vjgugas Si dice naplós. Phocylid.
MOTIVE II.
Quomodo ad nos 2. Theſe precious and immortal Souls in your Families are committed to
pertinet in Eccle. your charge and care. You Maſters of Families have a charge of Souls
fialogui vobis, fic as well as Miniſters. When you have a child born and continued to
domibus veftris do you, there is one immortal Soul that God intruſts you with to bring
gere, ut bonam ra. up for him and Heaven. When you take a Servant into your Fami-
tionem reddatis de ly, there is another Soul committed to your care. Do you queſtion
bis, qui vobis funt this ? Study well the meaning of the fourth Commandement, and you
Subditi. Aug. in Thall ſee that this is true. And is it ſo ? and ſhall not the blood of
Pral. 5o.
Cum diſerta men- thoſe that go to Hell out of your Families, chrough your neglect, be
tio fiat liberorum , required at your hands? Have you donc your duty, when a Servant
fervorum ex chachath ſerved you ſeven years, and you make him free, can truly
eo colligitur à Por- ſay, My Mafter taught me my trade, but he tangbt me not to ſerve God;
rentibus patribus-
familids-exigi,ut
be often called me up unto my work, but he never called me to Prayer ? Are
non ipfi folùm fab- you not afraid that your very Children and Servants will riſe up in
batum fanétificent, judgment againſt you, and accuſe you at the Barr of God? Lord my
Sedetiam à filiis, Futber, faith the Son, no nor my Maſter, ſaith the Servant, never pray.
Servisa cure e ed with'rls, and we both Children and Servants being so brought up, and has
fis illud San&tifica- ving ſuch examples before us, did not mind thy ſervice neither, Lord, we are
Ger- jujily condemned; but yet we periſh much through our Parents and Maſters
hard, loc. com.de neglelt. There ſtands my Father, faith the Son, and there ſtands my Ma-
Dambai i feipfos, Ster, faith the Servant, that never prayed with us; we do accuſe then, they
omnéfque ſceleris never did, and they cannot ſay they did. Will you not then with you had
focios aſiduis exeo never been Parents to ſuch Children, nor Maſters to ſuch Servants ?
crationibus devo- As you would avoid this, be faichful to your truſt, and mindful of your
:
vebunt , parentem duty, leaſt thou wiſh
filius, matrem filii
o Vtinam cælebs manfiffem ac prole carerem.
execrabitur.
ri curent.
MOTIVE IIT.
3. Conſider; You have but a little time before you for the performance of
this truſt. You and your Families thall live together but a while, and
if once you are parted by death, it will be too late, whether you die
'Excises in we firft, or ſome of them. ·
orony dennisol 3
1. Suppose forre of them die before you, if your conſcience be not fear-
Savórles Theocr, ed, and your hearts paſt feeling, will you noç be almoſt diſtracted
non eft pesulla fe- when you follow them to their
Graves, to reflect and conſider, here
is one dead out of my houſe with whom I never prayed; we did well together,
Serm. 15.
to the greateſt Advantage.
277
I
your own
We is me poor dying man that we did not! Farewel dear Children, Now fare. Salve clerzum
and eat tegether, and work together many years, but
we never prayed together:
Oh what if bis Soul be gone to Hell through my negle& ! what if he be dam.
ned, and I be found guilty of his damnation? Prayer was a means appointed
by God to have done bim good, but I did not do it, wobo knows if I had cal-
led him to Prayer, and I had been confeſſing fin, but God might have broke
his heart for fin, and given hino repentance, of which I ſaw xo ſign before he
died. And now ! O what now ! if there be one Soul the lefs in my houſe,
and one the more in Hell! Ohthis is that which wounds my Soul, this is that
for which my Conſcience now doth ſting me, that when I had him with me,
did not do my duty, and now he is gone, he is gone, and now it is too late :
o my child, my child, whither art thou gone ! whither art thou gone ? O that
he may live with me again, were it but for a year or two, a month or two, that
we might do together our before negle&ted dury! If you be wiſe,timely pre-
vent ſuch uncomfortable reviews.
2. Sæppoſe gou die before them; for if they do not die and leave you,
you muſt die and leave them: and can you die, without trembling
for anguiſh of your heart, without terrours in your Souls, and fear.
ful gripes in your Conſciences, more bitter then the pangs of death,
to conlider, you leave a wicked, prayerleſs Family behind you, through
Wife and Children nothing to live upon, if this hath been through
your noth; and will it not, should it not, much more trouble you, to
leave an ignorant wife, Children and Servants, unacquainted with God,
unaccuſtomed to Prayer, and all through your neglect ? Might you
then ſay, if I had left them poor, yet if i had left them good, and fearing,
God, and given to prayer by
, my example, I could now have died with
left them all with comfort; but now I lie a dying, it is the wounding of my Soul
to take so fad a farewel of my Family. If I do live, it ſhall be otherwiſe, if
I recover, and God truſt me with life and time yet furtber, I will hereafter
do it: but my heart is ſick, my ſpirits fail me, and I perceive the ſymp-
tomes of death are upon me, and though I am loth to take my leave
of
wife and Children, becauſe I liave been no more careful of the
good of their Souls, yet I ſee' I maſt, I muſt bid farewel unto them.
Gemit úque huc
Come then, dear wife, farewel, farewel, I ſhall xow be no longer thine, addidit alto:
and thou ſhalt be no longer mine : but this had been no matter, if I and thou Nos alias hinc ad
had both been his, whom we should bave prayed unto together, but we did not: lacrymas
wel, adieu, adieu for ever: but oh! hovo ſhall I take my leave of 104, with
-æternumq; vale-
whom I have not done what God required ? Bat jet I muſt, whether I will or Virg Æneid...xi.
no, I muſt now leave you. But let me give. among you what I have gotten for
you: Therefore to you my wife I give ſo much, and to this Child ſo much,
and to that ſo much. But when I think I worked for you, but never prayed
with you, ihis deth trouble me; Oh this doth tronble my departing Soul. How-
ever, you will have my Goods, the grave and worms fhall have my body ; but
who, oh who muſt now have my Soul! This'will be a ſad parting, when
ever it hall come; and yet this parting hour is a coming : Pray now
with them, and in that manner coo that then you may be comforted.
not
joy, and
my
Fata vocant :
ܪ
278
How we may manage Family Prayer Serin. 1:5.
::
:
4. The love that you should bear unto your Families mould engage you often,
unto your Chil.
On the contrary, if you diſcharge your dygy faithfully and unfeign-
edly, whether your Family be good or bad, when you fall die, you
might take comfort that you did your duty. So Mr. Belton, that was
abundant in conjunct Prayers in his Family, could comfort bimſelf,
and did ſay on his Death-bed to his children, I think verily none of you
dare think to meet me at the Great Tribunal in an unregenerate condition.
MOTIVE IV,
Diligatur proles,
iun, verum etiam dren in providing Portions for them, that they may live in credit in
ut venaſca ur, nal- this life, and will you not lo much as pray with them, that they may
ciur enim ad pro live in glory in the life to come? Will you do much for their Bodies,
otur ad vitam. Aug. and nothing for their Souls? You that are fondeft Husbands and Fa.
de nupt. & conc. thers, never love wife and Children as you ought, till you love their
Souls, The Soul is the beſt and more noble part, and love to the Soul
ipfæ fere, ſave is the beſt and more noble Love : But to love the Body and neglect the
prolen nutrire" for Soul, is but cruel bruitiſh Love. What do you more for your young
lent--at non ones than the birds and beaſts do for theirs? Do you feed their Bó-
tantüm curare de- dies; do not birds and beaſts do the ſame for theirs ? Love your
bent parenes ut li, Wife, Children and Servants as you ought, and this will provoke
berilisi vivant, fed
etiam, uz Dec benè you to pray together with them.
MOTIVE V.
n.
lib. 1. cap. 17.
vivant. Ames,
Cal. Conſ.
Alled.
Oeconomia eft veo 5. Conſider that Family Reformation is a neceſſary means to publick Refor-
luti paradiſus, in mation, and to hand dovon Religion from one generation to another. Retor-
toret, quarum fru- mation begins with Perſons, thence is carried on to Families, thence
Elus odore & dul- to Pariſhes, thence to Towns, and ſo to Cities and to Kingdoms; but
core fuo imbuunt when there confft of Families, how can there be a reformation of
omnes vitæ ordines. Cities and Kingdoms without a Reformation of Perſons and Fami-
Cuvlis est eujúf lies? You complain of the badneſs of the times and age in which you
que domus, talis eft live, and that no more care is taken to mend what is amiſs, why do
univerſu civitas. you not reform your own houſes? Why do you not amend what is
amifs in your own Families ? If you have not power to reforma
Pariſh, City, or Kingdom, yet you have a power to reform your own
houſes. If Religion die in Families, will it not die in Cities too,and
in Kingdoms too? Will not you do your utmoſt to keep Religion a.
live? to recover it, when decaying or ſhall it be extinguiſhed with
this Generation ? God forbid? Or do you ſee nothing amiís in your
houſes to be reformed ? what! no praying there, and yet nothing a-
miſs there ? Certaioly there is. Let yours then have a pattern and
example of Family Prayer from you, to do the ſame in their houſes,
and their Children from them, and ſo let it paſs from one age to a-
Rother. An effe&ual way to keep the City clean, will be for every
houſe to ſweep before their own door.
MO-
Serm. 15.
279
to the greateſt Advantage.
MOTIVE VI.
6. If Religious Duties are not ſet ap in your Families , there will be the Negleftis urenda
more finning there, and wickedneſs abounding in them. How much curſing filix innaſcitur
is there in many Families, where there is no praying? The field that agris.
Horat. Sermo.
is not dreſſed and manured, is full of weeds and thorns. where God is lib. 1. Satyr.3.
not ſerved the Devil is. If in your houſes God hath not a Church, the
Devil will have a Chappel : What hopes will the Devil have, that he
Da mihi, quafo,
ſhall bave Souls out of thoſe Families where there is much ſinning and grimas,cetera fu-
no praying! And if he might have their.Souls, he will be content,
that you may have all the reſt : If your houſes be not nurſeries for Hea-
ven, they will be breeding places for Hell. If Souls under your roof
are not prepared for Salvation, they will there be fitted for Dam-
nation; and is this nothing to you? Awake, Ariſe you drowlie Go.
vernours of Families to your work and dutie !
me tibi.
MOTIVE VII.
your Families
7. It would be an effeétual way and means to make thoſe in
more obedient and better towards you, if you would call on them to ſerve the
Lord, and you were more in Prayer witb them. You cry out of ſtubborn
and diſobedient Children, They grieve and break my heart faith one;
I have a Child that is my daily wound and ſorrow, faith another;
and Servants never worſe, is your ofren complaint: Who is all this
long of ? do not you read your ſin in your puniſhment. If you bad
taught them bercer their duty towards God, they would have made
more conſcience of their duty towards you ; if you had prayed with
them, God might have bowed their hearts, as a return to your Pray.
ers, to have walked more futable to their relative duties. 1 bave read
of a young man going to the Gallows, deſired to ſpeak with bis Mo.
ther in her ear, who bit off her ear with his teeth, crying out againſt
her as the cauſe of his death; by your negligence, faith he, I am come to
this poful end : If you are alike careleſs of your Families, if you do
not loſe your ears by your own Children, yet you might loſe ſome-
thing that is better.
MOTIVE VHF.
8. If you make profeſſion of Religion, and yet do not pray in your Fami.
Aliud in titule,
lies, it is baſe and curſed hypocriſie. When you hear with Gods people, aliudin pixidi.
and pray with them, and receive with them, and ſeem to be devout a. Pelliculum wererem
broad, and do not pray with your Families at home, is not this, to retines de fronte
make others believe you are what you are not ? Do you not profeſs, Ajutam rapida ſir-
hy your joint duties with Gods people in all ordinances, that you are vers ſub peciore-
devocedunto God? and doth noc he that ſincerely devotes himſelf to vulpem.
God, devote alſo all he hath to bim? but is your Family devoted to
Per f. Satyrs
God,
280
How we may manage Family Prayer Şerm.15.
God, when there is no worfhip there? It wonld be well if you were
found
out, that you were denied the Supper of the Lord for want of a ſufficient cre-
dibility of a ſound Profeſſion. But is it your way to be zeilous abroad
and negligent at home? Let your houſe ſpeak for you,
Sed videt hunc omnis domus -
Introrſum turpem, ſpeciofum pelle decora.
.:
MOTIVE IX.
Ilus valet humanis
9. The neglect of calling upon God in your Families, will bring the curſe
viribus ira Dei of God upon them. Jer. 10. 25. Pour out thy fury sipon the --- Families that
Ovid. Trilt,
Anno 1584 terra
call not upon thy Name : (1) The perſons threatned, are Families ; which
metu monis quidem if in this Text comprehendeth many houſholds, or yet more largely
in ditione Berna- taken, yet there is the ſame parity of reaſon to a proper Family:
tum ultra alios mon. (2) Their crime is not calling upon the Name of God: (3) The thing
tes violenter lutus, threatned, the fury of the Lord; fury is fervent anger, anger in it's
l'ofum quendiam no.
niginta familias
height and rage : (4) The abundance of it; it ſhall not fall drop
babentem contexit by drop upon prayerleſs Families, but pour down in great Mowers
totism, dimidid do- upon them. Whereas the way to have Gods blefling and prote&ion
7:0 excepta, in qua over you and your houſhold, 'is to ſet up the worſhip of God therein.
poter familias cum
11X are o liberis in
There is a pariage in a worthy Divine, of a remarkable Providence
$0.9.8 prouoluius of God to this purpoſe,concerning a Town conſiſting of ninety hou-
lcun irvocabat. fes, that was in the Year 1584. deſtroyed by an Earthquake, except
Polan.Syntagm. the half of one houſe, where the Maſter of the Family was earneſtly praying
deterramot,
with his wife and Children upon their bended knees to God.
Obj. But we ſee no ſuch thing; we perceive not but thoſe Families pro-
Sper, that have no Prayer in them, as much as thoſe that do.
Anſw. God is often angry when he doth not ſtrike and puniſh pre-
fently the Offender : but his wrath bangs over your houſe, and you
Nonofi qua csi- are never ſafe in your greateſt proſperity. An Heathen could ſay, If
guam yum dignum a wicked man proſper, you need not wiſh that God were angry with
pænaputar.ering him ; for he is angry with him, though for the preſent he do proſper:
1es, at infeſtas ba but when it comes it will be the heavier : The Poet gives a full an-
beit Dios; habet,
inquam, etiamſini. ſwer to this Objection,
derstreorum favore
Frodici, Senec.
*Ειπερ 8τε και αντίκ' ολύμπια ουκ ετέλεσεν
Epin.
'Εκ τε και οψε τηλεί σω τη μεγάλη απόπασαν
Σώ σφίσι κεφαλήσι, γωνιζί τε και τεκέεσιν.
The ſenſe I give thus,
Though wicked men feel not th'Almightie's blow
Forthwich, his wrath is fure, when it is low.
At length his plagues in greater loads ſhall lie
On them, their wives, and all their Progenie.
Queſtion
Serin. 15
281
to the greate Advantage.
AU
Queſtion v
The laſt thing only now remains (wherein I muſt be ſhort) what
excuſes are often brought for the non-performance of Family Prayer? How
anſwered?
obj. All this while you do not give us any one expreſs Scripture in
fo
many
words : few that, and we will do it.
Anſw. This is objected, either by openly profane, or more ſober
men. To the firſt I anſwer,
1. Wilt thou do nothing but what thou haſt an expreſs command
for in ſo many ſyllables ? Why chen art thou ſo often drunk? and doſt
thou ſo often ſwear and lye and take Gods Name in vain ? Where is
thy command ? Nay, is not all this againſt expreſs command ?
2.Why doſt thou not do that for which thou haſt expreſs commands?
Wilt thou repent, be holy and believe in Chriſt, and forſake thy ſin,
if I can Mew expreſs commands from God for theſe? Then read E-
zek, 18. 30, 31. AEts 2.38. and 17.30. 1 Joh. 3.23. Go thy way now
and do theſe things ſincerely, and I thall not doubt but thou wilc fee
reaſon from what hath been ſaid, to ſet up Prayer in thy Family, nor
queſtion but thou wilt do it. But if thou wilt not repent and leave
thy manifeſt and apparent Gins, when thou art exprelly commanded
to do ſo, why ſhould any man think thou wouldeſt do this, if this were
Dhewed to tllee? Yer know, there is enough ſaid to render thee inex-
cuſable, if thou wilc not do it.
Secondly, to the more ſober I anſwer, That what is drawn from the Din fcripturam
word of God by juſt, neceſſary, and immediate conſequence, is the mind of God: dicimus perfectam,
The ſenſe of the Scripture is Gods revealed will. And you your felves non intelligimus,ac
allow fome things to be a duty, that are not exprefly commanded in quæ ad fulutem ſunt
the Word of God. I could give you inſtances in many parti- neceffarir, conti
culars, but becauſe I am ftraitned for room, and for plainneſs of the nerentur ; ſed quod
caſe, I will inſtance but in this one, which is a womans receiving of the quædam per certam
Lords Supper. Is it the duty of ſome women ſo to do? No doubt : illis que clarè dieta
But where is your expreſs command ? or any expreſs example that e. ſunt, deduci debe-
ver they did ? Look for it, and produce it : Will you ſay the word ant. Maccov.
öv Spatos uſed 1 Cor. 11. 28. fignifying both man and woman, ſhews .
the command for womens eating at the Lords Table?? but what if it
Quicquid per bor
nim confequentiam
be ſometimes in Scripture uſed for the man only, and the woman ex. ex ſcriptura dedu-
cluded, as it is 7oh. 7. 22. ye circumciſe äv.sparov a man; being taken citus , illud ipfum
in one place for the man only, how will you prove it is not ſo in the eſt ſcriptura
other, but by conſequence ? True, but where then is your expreſs com. Mofe der Dixvideos
elicitur ex
dicuntur Mofes dos
Divid dixif 2. Idem.p.21. Scripture vim confiftere non in verbis fedin fenfu communiter dicitur fünt au-
tem conclufiones in ſcriptura, vel totidem verbis dos nocide to enlar, vel habent præmiſas suas in fcriptura expres-
ſas; ex quibus evidenter deducuntur: vlund tantùm pofità præmiſa in fcriptura, additd alià ex rationis prin-
cipiis, aut ex evidentia fenfus, conclufio etiam eruitur neceſaria, que vim eandem habet, cum propofitionibus
que totidem verbis leguntur. juxta regulam, Quædam in Scripturis ſunt,& dicuntur;quædam in iifdem
funt, etfi nox dicuntur. (nempe totidem verbis.) Rivet, Ilag.ad Scrip.cap. 17.
Hbb
qand!
diftin. p.9.
$
How we may manage Family Prayer
Serm. 15
1
mand? Conſequence muſt be allowed in this caſe, and is abundantly
fufficient. For validity of Scripture conſequence much
may
be ſaid,
but my length already commands me to forbear, ſeeing there is as much
Scripture and firm immediate conſequence, for your praying in your
Family, as a womans receiving the Lords Supper, which is an ac.
knowledged duty.
Object. 2. But I pray alone in ſecret, and that is ſufficient ?
Anſw. But it is not. (1.) One duty done doth not excuſe you from
the performance of another. It hath been proved before to be your
duty; you ought then to do the one, and not to leave the other un:
done.
(2.) But do all in thy family pray in ſecret every day doſt thou
watch them daily ſo narrowly, as thou art ſure they do? every one?
So they ſhould, but yet notwithſtanding conjunct Prayer is a dary
alſo, as bath before been ſhewn.
(3.) Doſt thou pray in ſecret? So thou mighteſt have done, if God
had Aruck all thy Family dead in the night, beſides thy ſelf : Take heed thoa
doſt not hereby cauſe God to ſtrip thee of thy Relations, and thy com.
fort in them with whom thou wilt not pray, and ſend thee with a wit.
neſs into a corner, to pray by thy ſelf alone.
(4.) Doſt thou pray alone? So thou mighteſt have done if thou hadft
lost thy tongue : Halt thou a tongue only to buy and ſell, and talk of
the world, or of religion only; and not to imploy it in conjunct
praying to, and praiſing of God, in thy Family? Read be-
fore.
(5.) Doſt thou pray alone? I doubt tbou doft ; It may be thou ſpeak-
Infælix do Ini.
eft more in that word [alone] than thou thinkeſt of. "Doſt thou not
quit lex amoris ree
rum nolle ut ament pray alone without God? without meeting with God ? Hadft thou
alii,nolle ut ament there had thy heart enflamed with the love of God, and taſted of the
alios; non it à mi- ſweetneſs in communion with God: would not this have filled thy
ferum do prefum heart with love to God and Souls in thy houſe, and burning zeal that
eligas amorem: IN-
pereft Deo amor they might be partakers of the ſame Divine refreſhments could'ſt
dilatains ; ſuperest thou hold thy peace after ſuch diſcoveries, while thy poor Family are
benitas,ut amet do without ? or would'ſt thou no time call them together, that they al.
ametur; cum abeft fo might experience the ſame delights that thou haſt found? As the
á felle ut rivales
woman of Samaria call'd her Neighbours, foh. 4.28,29. If thou hadit
optet, Zelotypia
gaudet. Hoc inter. got ſome earthly Jewel, thou might'ſt be loath that others İhould
eft inter Zelum bx. ſhare with thee in the value of it; becauſe in earthly things participati.
mani amoris do di.
on cauſeth a diminution : if a ſum of money be divided amongſt many,
vini :
mantis Deum,optat
the more one bath, the leſs will fall to the others fare. Art thou
ut alii ament: Ze-
lus amantis hominem, ne alius amet: ille ſocios quærit, ifte fugit, pro qualitate nimirum amatorum. Socios ille
quærit, quia fupereft bonitas amalo,cui amorem fuum æqualem non putut; coadjutores exoptat,ut fuppleat votis
alienis proprium defi&tum ; ifte non admittit collegas, exiguum bonum timet, ne defit fibi,distributum etiam a-
liis : perinde ac qui fplendidum epulum paravit, cui ipſe non est fatis, convivas qucerit, invitat plures, gaviſus
confortio epulantium. At miſellus dos famelicus rufticus fruftulum Hordracei panis, quia fibi non fufficit, non
diftribuit aliis, non palam comeft, ne alius, qui appetat, petat. O latiffimum affe&tum ! O ſecuriffimum amo-
rem Dei! quem Zelus non excruciat, quem rivalis dele&tat, fine abfinthio, fine alör, fine fille, totus dulcis do
conſentaneus cardi, Nieremb.de art. vol. p. 336, 337,
Zelns a.
indeed
297
you feed on husks, while there is not only bread, but dainties too, in ſeeking
Serin. 15 to the greateft advantage.
indeed afraid of this? Fear it not: There is enough in God for they
and thine too. Communication in fpirituals caufethultiplications
, even in
him that doth communicate to others : If thou beeift an Imitrument to
draw thine to the Love of God, and to joy and delight in him, this
would fill thee with the greater joy. Methinks then, when thou haſt
been alone, and God hath graciouſly been with thee, thou houldeſt
go down into thy Family, with burning love to God and them, and
ſay, Come my wife, Children, Servants, leave your work and buſineſs for
a while; There is much ſweetneſs in communion with God: Tbere is indeed
de ligbt which comes into the Soul by holy fervext Prayer ; I would not have
God: I do not love to ſee you alwayes mudling in the world, and be ſtrangers
unto God. Come then, come away, for my Soul doth long that you ſhould taft
what I have found. Thus thou wouldeſt think ſurely with thy ſelf, if
thou ſpeakeit not out to them, if thou didſt meet with God in ſecret.
When it is not ſo with thee, but thou can't conſtantly negle& Prayer
in thy Family, reflect upon thy ſelf, whether in this fenfe thou did it
not pray alone, that thou did it not find God with thee, warning of
thy heart ? Tell me, could'ſt thou be content to eat thy food con-
Nantly alone, without thy Wife and Children? and can'ſt thou be
content to pray alone only? As you eat together, ſo pray together
alſo.
Obj. 3. But I am aſhamed to pray with others, and that hinders me.
Anſw. 1. Alhamed to pray alhamed to do thy duty! The more
Thame for thee. Be aſhamed to fin, and of this name ; for it is fin-
ful, and is to be lamented, and prayed againſt, and ſtriven againſt,
and overcome : Wilt thou tell God at the Day of Judgment, that
thou waſt aſhamed to pray in thy Houſe and Family?
2. But why aſhamed when you are only with your own Family,
and thoſe you daily converſe withal, and are head and chief and go-
vernour of 2
3. It is for want of uſe : ſet upon the work, and you will quickly
overcome this.
Obj. 4. But I am not aflaamed of the duty, but of my own weakneſs; I
have not gifts and parts to manage this duty ? If I were gifted as other men be,
I would perform it as other men da.
Anſw. 1. where do you live? in Loxdon? What ! an old houſekeeper
in London, or where there hath been much means of Grace! and are
you fo ignorant, that you are not qualified to pray in your Family ?
This is your ſin: and will one ſin be pleadable to excuſe you from
another? One of the Ancients of the Pariſh, and plead ignorance
are you not alham'da
2. It is not parts and gifts and florid expreſſions that God looks at, bat an
humlale, penitent, broken, and believing heart." Have you not this neither?
If you have not, get it quickly, or you muſt to Hell : If you have,
God will accept of ſuch a Sacrifice; Bring it then.
3. Study your fins and wants and mercies ; and get a ſenſe of all theſe
Hhh 2
upon
.-
ܪܕܗ
1
:
284
Serm. 15.
How we may manage Family Prayer
upon your beart, and you will be able to expreſs them in your Faa
mily, in ſuch a manner as may be more for their profit, than the
conſtant omiſſion can be. If a man feel himſelf ſick or hungry, do
you
think he could not find words to make his complaint, and ask
for help? Study the Scripture and your own hearts, and theſe will
be good prayer-Books to furniſh you for the duty: Beſides by pray.
ing you ſhall learn to pray.
4. Do not deceive your ſelf, and ſay, it is for want of gifts , when it is
more for want of a heart and love to the duty. To diſcover this, Sop-
pore a Law were made by our Governours, that every Maſter of a
Fam ly chat doth not pray in his houſe with his Family, ſhall be caſt
into the Lions Den : What would you do then? Would you rather
venture your life and be torn in pieces by Lions, than fet upon this
duty, with that knowledge and thoſe gifts that now you have ?
Would you not find ſomething to ſay to ſave your lives? And is not
the Law of God as binding as the Laws of men ? and the Dungeon
of Hell as dreadful as the Lions Den: Go then ; ſet upon your
duty.
Obj.s. But there are some graceleſs and wicked perſons in my Family,
that I cannot ſay we deſire this or that ſpiritual bleſſing, grace, Chriſt, &c.
for I ſee no ground to judg they de fire any ſuch thing.
Anſw. 1. Have they no grace, and muſt they not pray that they may have
some? O cruelty! Is he exempted from duty, becauſe he is not
good ? or wilt thou ſay, that ſuch muſt only pray alone ? and be
excluded ( while ſuch ) from conjunct prayers? Whither will this
carry you? Even to the ſhutting of all graceleſs or at leaſt viſibly
wicked perſons from all prayers in publick Congregations, as well
as from Family duty : But this is ſo groſs, that I ſuppoſe you will
not own it.
You have no reaſon then for the other.
2. How do you know, when you are confefling, ſin and acknowledging the
evil of it, but God might affect and break their hearts, and they be changed
on their knees, and to be ſaved from damnation : and will you deny them
that means that God may bleſs for their converſion ?
3. Do you indeed uſe all other means to your utmoſt power to have them bet:
ter? Do you reprove them and thew them the danger they are in?
and perſwade them to turn from (in to God, and this with conſtancy
and compaffion to their ſouls ? Or do you ſcruple this too? Wilt
thou neither pray with them nor ſpeak to them, when thou oughteſt
to de both ? I doubt, it is thy noth, that hinders thee, or the wick.
edneſs of thy heart, and that thou pleadeft the wickedneſs of ano.
ther to cover thine own.
4. Was not Judas graceleſs? Did he deſire truly and ſincerely ſpiri-
tual bleſſings ; and did not Chriſt ſay and know he was a Devil?
and yet did not Chriſt pray with his Diſciples, when fudas was a-
mong them? Luk.22. 14,17.
5. Tour words might be so ordered, that jou need not make a ſcruple to
gray with them.
6. By
Serm. 15.
285
to the greateſt Advantage.
.
:::
your houſe.
my ſelf.
6. By kneeling down with you do they not profeſs to joyn with you ? and if
they do not chat ſincerely, which they profeſs to do, the lin is theirs
and none of yours.
7. But be really more careful that you do not pray to God with a reigning
luft in your own hearts, than fearful to pray with an unconverted perſon in
Obj.6. But I cannot bring my Servants to the duty; they are lo ſtubborn
and unwilling to it, that all that I can do, cannot prevail with them to gield
thereto ; they will rather leave my houſe ; and ſo I ſhall be left to do my work
Ax/w.1. Are they not ſometimes as backward to do what you let them a.
bout, as they be to come to prayer ? but yet do you not bring them to it ? and
make them ſtoop and buckle to obedience ? Deal plainly, if they did daily,
totally neglect your work, would you bear it at their bands?
would you not make them know your power and authority over
them? Can you uſe your power effettually to make them do your
work, though backward to it; and may you not, can you not, to
bring them to prayer, if you were as hearty and, as in good earneſt,
for the glory of God and the good of their ſouls, as you are in your
own concernments ?
2. Why did you take no more care whom you did receive for Servants into
your houſe ? Why did you not make a better choice? Did you noc.
look for one with moſt money you could get, than one well educa.
ted and likely to conform to the good government of an houſe? Ser-
vants enquire for places, where they might have least work, and
greateſt wages and vails, but not where they might have a good Ma.
Iter to help forward the good of their ſouls; and Parents put forth
their Children Apprentices, where ic might be moſt for their out.
ward advantage, though there be no Řeligion in the houſe ; a
great evil ! So, many Maſters look for greateſt profit in taking Ap-
prentices, that have been without all education as to their louis,
and then cry out, their Servants will not be brought to Family
prayer.
3. But will they not? and are they ſuch that you may remove and Integer vite mihi
put out of your Family, affer you have tried all other means you train monte intret
can, if they will not, you had better be without then, than with.
mea fraudulen.
out the worſhip of God. David would Out with them, Pſal 101. tus,
6,7: But do you ſay, You muſt then do your work, your ſelf: ſo you Nemo mecum intra
had better. But why ſo? Are young people generally ſo bad, that
there are no better to be found? God forbid ! If they be, is it not
Buchan.
high time, to be in good earneſt, and reſolved to ſet up Gods wor-
Thipin our Families, that it might be remedied, and not continue fo
from one age to another?
Obj.7. But I have not time to ſpare; for my ſelf and Family to
Ouid de reum
ſpend time to pray twice every day; this would be a hindrance to illa fe benigne gere
mein my Calling?
fit : vili, fi fcids wir
Anw.l. Not time, man! What! nor to pray! How juſtly might ti longa eft.
God
mia commoretur
Limina mendax,
286
Serm. 15.
How we may manage Family Prayer
ca oinnes terras,
;
Alism inſatiabi. God ſay, Thou ſhalt die this day, and thou halt bave no qime to
lis tenet avaritia ; pray, no, nor to trade neither; nor to ſport and game neither.
aliun in fuper va- Thou haſt time; what doſt thou do with it all? Twenty, forty
culis labcribus ope-
toft fedulitassalius years are a great deal of time, and much mighe be done therein
vino madet; alius but canft thou find no cime out of ſo many years to pray in thine
inertia torpet; ali- houſe ? Thou findeſt time to trade and work and eat and drink and
um mercundi pra- Neep, yea and to ſin too, and yet haft thou no time to pray? Doth
ceps cupiditas cir.
God give thee and thy Family, all the time that thou and they have,
omnia maria , ipe and Mall God have none of it? Oh, ungrateful linner! Oh, un-
lucri dicit : nemo thankful wretch ! let the heavens be aſtoniſhed and the earth ama.
inveni tur,qui pecu- zed ! the one, that they give light and influence to ſuch a monſter
niem fuam divide-
and the other to bear ſuch a burchen, a man ſo loaden, with ſuch
je velit; vitam 4.
nuſquiſque quan impiety!
multis difiribuit : 2. why doſt thou gripe and graſp so much worldly buſineſs ? and burtben
aftri&i funt in thy ſelf and Family with
ſo many earthly imployments, and then cry out thou haft
menio ; fimul ad no time? If thou canſt not trade ſo much and pray in thy Family too,
temporis ja&turam trade ſomething leſs, that thou maiſt have time to pray. Cannot
venium eji, profu. you get food and raiment while you live, and a winding Meet and
limi in eo cujus Coffin when you die, without ſo great a trade that you have no time
ritia est. Senec. to pray? Or will you ſay we muſt mind more, than food and rai.
de brev. vit,
ment, and muſt you not mind Heaven too? and look after Chriſt
and grace and your ſouls too? What if you be rich while you live
and damned when you die? Is your heart ſo ſet upon the world that
you muſt have it, though you have Hell and damnation with it?
Well might the Poet cry out and wiſh
Χρυσε κακών αρχηγέ, βιοφθόρε, πάντα χαλέπτων,
*EI JOE Men SvalorCo gevés móka m Ievóv • Phocylid.
--μίμνησ' ότι
3. What will you do with thoſe worldly riches you are ſo eager
Sonos u risxds, to obtain ? or what can they do for you ? Will you take them with
'Oux év és shy you to your graves ? or carry them with you to another world?
örBov exsv xj You know you cannot : fobi. latter end. Eccl.5.15: no not ſo
Xehual agents
much as to fill your hand. It was a ridiculous a&tion of a rich man,
Phocyl.
that Mr. Rogers in his Treatiſe of Love, fpeaks of, that being very
Tranfeundum eft: fick to death called for his gold, and being brought to him took a
cxcutit redeuntem twenty filling piece and put it in his mouth, ſaying, some are wiſer
natura, ficut in, than some ; this I will take with me however : If ſome were not wiler
plus effrre quum
than be, they would all be fools; for he and his gold mighe perish
intuleris;immo eti- togecher : though it may be likely that when he was dead, his gold
am ex eo quod in was taken from him, and ſo, in his own ſenſe he was not wifer than
vitam attulifti pars ochers. But will gold go in Heaven or in Hell? There it is nothing
magni posend.z
worth. When you have got much by your trading, which keeps you
eft. Senec. Epift.
from praying, will it not make you loth to die, having laid up no
better treaſure elſewhero ? and vex you to the heart, that for this
you
have loft God and Chriſt and Heaven and your ſouls, and
Your
riches too lat laſt ? As Mr. Latimer, in a Sermon before King Ed.
ward
trantem : non licet
Serm. 1
to the greateſt Advantage.
287
ward the Sixth, relates of a rich man that was lick, and one co
coming
to him and ſeeing how he was, told him, he thought be could not
recover, but was a dead man; who preſently few into a rage, fay.
ing, Muff I die I Send for the Phyſician, wounds! fides! heart ! Muft
I die! must I die ! wounds ! fides ! heart ! Muſt I die, and leave all my
richest and ſo continued crying out in this language, till he died :
and are there the things you are ſo earneſt for, that you can find go
time to pray for better? A like paffage Mr. Peremy Burroughs on
Pſal 17. 14. 'relates, of one that once lived near to him, that being
fick called for his bags of Hilver, and hugging them in his arms, faid,
Muſt I leave you? Muſt I leave you? Pray for an intereſt in God and
Chrift, and when you die, being his and he yours, you ſhall not
leave him, but be taken into fuller enjoyment of him. Conſider a.
gain, as you cannot take them with you when you die, ſo theſe
things cannot confort you in your fickneſs. As the ſame Author
mentions another, that on his fick bed called for his bags of gold,
which being brought he laid to his breſt as near his heart as he could,
but after a while ſaid, Here, take them again, take them again; theſe
will not do, theſe will not do. What will not bags of gold do? No:
they are traſh and dirt to a dying man. What will they not do?
They will not procure health co a lick man, nor prolong life to a dy-
ing man, nor ſpeak peace to a troubled man, nor procure heaven for
a graceleſs man; No, no, it will not do, it will not do ;
, and you mall
find it will not doi And are theſe the things you are ſo bent upon,
that you have no time for looking after there, to pray to God for
ſomething that would do you good, wbile you live, wlien you die,
and after death : Conſider, and be wiler.
4. It is a great miſtake that Prayer will hinder
Kudáulver og
Callings: To drive a trade for Heaven, and on Earth, may both be • A Savarây auri
done. You cannot love both wich a predominate love, nor ſerve πλέον έχει
both as principal Maſters; but you may work for one, and pray for Begloi.
the other. When you are in a journey, doth it hinder you to ſtay and Theocrit. Epig.
bait?. If you were travelling far, if you bait daily, you may come
there in time; but if you did not bait at all, you would never get
thither. It is a true Proverb, Prayer and Provender binder no man.
Surely you forget that the ſucceſs of all your labours depends upon
the bleſſing and providence of God: Cannot God blaſt your endea
vours, and blow upon your eſtates, and cauſe you to put it into a bag
with holes, Hag. 1.6. Nothing is more likely to further you than
Prayer.
5. Tell me in good earneſt, and let thy Conſcience speak, doſt thou not Non exiguum tr
miſpend more time every day, than this duty would take up ? Art thou noc po:is habemus ,
longer in ſome impertinent company, and longer in ſome unnecella- multum perdius
fitis longa video
rum confummationem largè data est, fi tota bene collocaretur ; fed ubi per luxum negligentiam definit, ubi
nullæ rei bone imperditur, ultima demum neceſitate cogente, quum ise non intelliae imus tranfille ſentimus: ita
eft, non accepimus brevem vitam, fed fecimus; nec inopes ejus, fed prodigiofus. Senec.de brevit, viræ.
you in
your worldly
in muximarum 1
anapansi
288
How we may manage Family Prayer
Serm, 15.
.
not
?
ry buſineſs, or lingring and loytering at home, or abroad.or at fome
Club or other, longer than Family Prayer may be profitably perform-
ed; and yet ſay, thou haft no time?
6. What if God should viſit thy Family with some lafting ſickneſs, and
take thee and thy ſervants too from your Work and Callings, and make you
Spend that time in ſickneſs in your beds from your labour, which you would
Spend in Prayer ? Muſt you find a time to be fick and dye, and yet
find
no time to pray
Ah ! quid reſponde 7. Wilt tbou tell God ſo, when thou ſt andeſt at his fudgment Seat ? Which
revelis,
of you is the nian? (Stand forth.) that ſhall be accuſed at the Barr of
Chrifio venturo de God, that he did noc pray to God in his family, that will now ſay,
Cum à te pujčetra. he will give God this anfwer then, Lord, I was ſo employed in the world
tionem,
and my Family too, that we had xo leiſure for thy Service. No! noç, to
Ob boni remiſione, look after Heaven! nor to ſeek my favour and my love ! nor co beg
Et mali con.mi ſlo- for pardon and ſalvation! Go get you gone, Go get you down to a
I'jes illa,dies ie place of torment; though you corld find no time to pray to me, I will find
conemur an eternity to plague and puniſh you,
pranenire
Obriang;dio ire. Quantus tremorest futurus, Quid tum, miſer, tim di&turus?
Quando. Judex eft venturus, Quem patronum rogaturus
CwEx ftritè difcufurus? Quim vix juftus fit fecurus.
***
10m
2
&
OUTO! SI 6 8. Are you the better for your riches, when you have by this labour got them
201 do wiarlor or do you n'ork so hard, and ſpend your time, even all your time, for ſuch things,
08 TACTIQTE that when you have them, you are no better. You accompt him the beſt
eis epu, égás ox man in the Pariſh, that hath the moſt riches, and is the greateſt, but
äpe Kpeiarmoſo doth not God; (no, the Heathens would not neither ;) but he that
églé op. 103cte. is moſt boly, and loves God beſt, and ſerves him molt. Thoſe are goods
eis, énes os ápa indeed, that make you good indeed: but you are the worſe, by how much
Kftímar' excites you ſpend your time, more precious chen all in time you get, with the
☺ vároy oujaxnegled of your duties unto God.
701. ég or
πλυβιώτερός είμι, και έμή άρα κλήσεις της στις κρείσσων" εγώ σε λιμώτρός είμι , ή έμή άρα λέξις της
This agrícopi fudgette xläris ti, te aétis. Epictet. Enchir.cap.66.
Nolo, tol'as (11 9. What if thou ſhouldeſt sometime luftain fome loſs in thy outward eſtate,
piditatem, fid mis if it be made
if it be made up with the favour of God, and true peace of Conſcience in the
lid lucreris: Av.1-way of duty ? and with the real advantage of thy'own Soul, and the Souls
ium cupiditas ar of all thy Family? Canſt thou be willing to loſe nothing for the gain-
linterriummi inci. ing of Heaven? or hadft thou rather that thou and they ſhould loſe
tur ad cupiendum God and Chriſt and Glory and Souls and all ? Surely when you come
quem pro quo co cift up your accounts,what you have got, and what you have loſt,
um: nengte ipſe your grins will prove your loſs.
valor 'a gertii est
in uurco, ideo piires &rios atque argenteos pro uno commutat aureo: O locupletiſi rum qui ita fitas cupiditates
coitrahit!
Commistarda omnia pro Deo funt, dictum gaudium noftrum latiſſimum in uno colligen-
dum. Nolory:quid nimis feverum; nolaist conſumido cupiditates omnes : sed ut reſim iis omnes, do in un film
Nieremb. de art. volunt. p. 369.
tis; nola
pia
10. If
Serm. 15.
289
to the greatef Advantage.
10. If God ſhould bring back. Some from the Grave and Hell, and let thom
in this world again, doſt thou think, that they would so follow the World, and
run up and down after money? that they would say they could find no time to
pray that they might eſcape that dreadful place of Torment they had been in ?
If Tame of thoſe that have been in Hell but a moneth or two, were
now in thy circumſtances, dost thou think they would not let their
. work ſtand ſtill, or riſe the ſooner, and ſit up the dater, or would de-
ny themſelves much of their eating time and ſleeping time, that they
might have time to pray, Lord let us not go down to Hell again : 0 let is
not return to the place which we have found to be so reſtleſs and in dreadful !
And Ihouldſt not thou be as much and often, and as earneit with thy
Family, that neither thou nor any of thine, be caſt into it?
i durft not let this paſs (though I ani ſenlible I have taken up too
much room) without endeavouring to remove this bindrance that
lies in the way to keep many Families from their knees in holy Pray-
er. I beg for the Lords fake,and for your Souls fake, that you would
watch againſt it, and reſolve againſt it, and that your worldly Inte.
reſt ſhall no longer keep you from Family Prayer.
In the cloſe then of all that hath been ſaid, Let me in the Name of
Godexhort jou all to the pra&tiſe of Family Prayer. You have heard it
proved to be your duty, you have been directed how you might manage
it for the good of all.in your houſes, you have bad motives to frels
you to the performance of it, your pretences and excuſes broughc 3.
gainſt it have been manifeſted to be frivolous and vain ;. What ſay
you Sirs? Will you reſolve upon it here in the preſence of the Lord?
or will you fill negled it? Shall I loſe all my labour? or ſhall it be
in vain chat I have preached, and you have heard this Doctrine? I
tell you to your faces, it ſhall not be in vain; the word of the bleſſed
God thall convince you and reform you, or condems you. Whac come we
hither for, but faithfully to thew you your duty, and earneſtly to per-
ſwade you to obey? Do miniſters ftudy for you, when you are ſeep-
ing in your beds, and declare the mind and will of God in the core
gregation, and will you caſt all our counſel behind your back? I
hope you will be wiſer for your own everlaſting happineſs. Say then,
Are you convinced in this point, that it is your duty ? If not, view
over again what bath been ſaid, and ſeriouſly conſider it, and let me
beg this at your hands, that you would think of all Now, as you would
do, if you were with an awakened Conſcience upon your dying bed, or if
you were ſtanding at Gods Judgment-barr, and when this queſtion is put
to you (whether you ought to pray in your Families?) Let Conſci-
ence ſay, Yes or No, according as its verdict and dictate Mall be at
Death and Judgment, and then I am perſwaded you will ſay, you are
convinced you ought to do it. And are you indeed? What! and
yet go on in the omiſſion of it? Will you ſo fin againſt your Conſci-
ences? will you dare ſo to do? You Parents, for Gods fake conſider
in what a condiţion you have brought your Children into the world,
are they not by nature cremies to GOAT? dend in fun, children of wrath, annem
Iii
fit
}
Serm. 15.
290
How we may manage Family Prayer
Such Parents fit for heaven, and in danger of damnation ? and will you not ſo much as
are like the o. pray daily with them thac they may be delivered out of this conditi-
firich. You,neg
on, and be ſaved from damnation is it nothing to you whether your
ligent Parents,
read 9ob39. 13.10 Children are damned or ſaved ? is it nothing to you whether they live
19. and Lam. 4.3. with the bleſſed glorious God, or with curſed Devils and damned
Look your faces Souls:? have you no pitie nor compaſſion for them, that are fleſh of
you a nota bluth, your fileſh? where are the carnings of your hearts? where are the
Look, that you workings of your bowels ? if their
bodies were a dying, would you no
are ſo like to ſuch pray by their bed-fides, that they may be preſerved from the grave,
a fooliſh bird.
and will you nor, that their Souls might be ſaved from Hell Dare
Struthio-camelus
derelinguit cua fua you not be guilty of the murder of their bodies, and dare you of their
in terra--erudelis Souls? do not the Laws of men juſtly hang thoſe that do the one, and
in prolem : nihil will not the Laws of God righteouſly damx them that do the other ?
pre ſtupiditate, ob- You Fathers and you Morbers, can you look upon your Graceleſs
livione do crudeli Chriftlefs Children, and not pitie them, and weep over them, and call
tate filii fui timet
. them to you to come and pray with you? have you not a word to ſay
Sicut hæc avis to God for them in their hearing? will you not call them to this dutie,
non curat fw.x ovx, and let them be eye-witneſſes of the tears that you ſhould thed in ta
ita infipientes non menting their ſinful ſtate and miſerie chereby and ear- witneſſes of the
Geros in pietate.““ requeſts you put up to God for their converlion and how might this
Franzius.
work upon their hearts, if they were? But what thall I ſay to you
The Oftrich, if Fathers, and to you Mothers, that do niegle&t your duty, which God
it thruft her neck requireth for the good of your Children, the Father doth not pray,
or head into any the Mother doch not perſwade him, nor intrear him ſo to do, and by
thrub or buſh,and
the negligence of both the Children are ungodly: Are they more wick-
ger that hidden
thinks her ſelf' ed, or you more cruel? They are full of Impiety, and you are full
ſafe, and that no of cruelty ; both Father and Mother: becauſe it is ſo much long of
man ſeeth her.
Plin. Nat. Hift.
that they are ſo bad.
you
Such fools are
theſe ungodly
Crudelis Mater magis, an puer Improbus ile ?
Parents, that if
Improbus ille puer, crudelis tu quoque mater. Virg. Eclog.8.
they get their
heads under their
roofs, remember
Appendatur & hoc,
Crudelis pater es, per te puer Improbus ille.
nor that God
ſeeth their great
negle& there.
But if the profane Parents and Maſters amongſt us, will not reform
and pray in their houſes; Mall I not prevail with many of you Pro-
felfors, that have been ſhamefully guilty of this negled? Then pluck
off your viſard of Profeſfion abroad, and tell us what you are. Do
not deceive us any longer, and make the world believe you are that
you are not, but let us know what you are. What ſhall I fay?
will nothing prevail? Then they that are for hell, are for hell, and we can.
not help it. But it will be more profitable for you, and your Fa-
milies, that you be really and indeed what you have with much zeal
abroad profeffed
your ſelves to be. I pray you be better in your hou.
ſes, and act as men reſolved for Heaven, and co have all your Fami-
Jy wish you there : However if any do miſcarry, let it not be by your
neglect,
Serm. 15
291
to the greateſt Advantage.
neglect. And as for you that have and do make conſcience of this du.
ty, goox, and the Lord be with you: goox, Sirs, hold out, it is but a
little while and your praying hall be turned into perfect praiſing
go on that your Children might bleſs God that they had ſuch Parents,
and your Servants bleſs God that they had ſuch Maſters, and that e-
ver they came under your roof, and lived within the walls of
your
houſe :
you
will have comfort wben you come to die, in the review of
holy diligence, and might leave them with peace, which will be better
to you then all the world : Keep faſt then your reſolution, that while
you live, you and your bonſe will ſerve the Lord.
2
lii2
What
:
292
Serm. 16
What are the Duties of Husbands and
Wives towards each other?
1
Ephef. 5.33.
Nevertheleſs, let
every one of you in particular ſo love his Wife as
himſelf, and the Wife [fee] that ſhe reverence her Husband.
M
Gaco.
Y buſineſs is to declare from this Scripture, what
are the Duties of Husbands and Wives towards each
* Πρώτη και σοι·
other. A Subject of manifeſt uſe and Need.
xdwissotho xova
For as this Relation is the † Foundation of all o.
vorlar i 871 to
thers in the world, ſo the right diſcharge of the
ziuor. Hierocl.de
Duties hereof, doth greatly promote the like in
nupt p. 210.
all the reſt. But here it is eaſier to Direct, than
r) So Zanchi,
to Perſwade; and harder to pleaſe Manthan God.
Muſc, in loco
() Illi vcrunta.
And(you know)We muſt be faithful to Him, and
min. Treind, we muſt be faithful to you: and you muſt labour to bring your Will to
Vulg. ceteram the Rule, and not to bring the Rule to your Will. And your Rule
is laid down in theſe words Nevertheleſs, let every one of you in parti,
So Dirich Ax cular to love his wife as himſelf, and the wife ſee th.lt jhe reverence ber huſ-
riut. BezHam. in
band.
loc.
d) Non dicit veo Wherein you have 1. The Connexion [Nevertheleſs] that is to ſay,
ramvos,ſed verum (a) leaving that myflery of the ſpiritual Marriage, let every one of you
& vos, 9.d. ficut &c. Or (b) notwithſtanding that the Copy propos'd ver.15.of Chriſt's
Chriſtus Ecclefia
love to his Church, is ſo ſuperlative and above your reach, yet let e.
am um dilexit.
Zanch. Muſc. in very one of you so love his wife as himſelf : unleſs we underſtand it illative,
Ic.
ly, and read it (c) Sother or therefore ; 9.d the ſum and ſhort of what
(1) Grecis og Lr is ruid, am junts to this, thac (d) as Chriſt loved his Cburch, roi every
tinis d:eft aliquid
Mi: Sipplandıın
опс оf уеи, св.с.
viz. nos finguli id
ei The Direllion, in the reſt of the verſe, let every one of you, es.
prieftare. Gagile
Wherein you fee
So our cld Tintti-
1. The Univerſal Obligation of it,[let every one of you] which might
615 Sive he formen with ſome ordinary ſupplement to the (e) Greek make a sentence of
Je lint; five difir. it ſelf; thus, let every one of you (though you be never ſo good, and
mes five diviteit- though they be never (f) to bad) look to this
, do you this
.
we puupairs, live
2. The Particular Application of it [in particular] what hath been
m.origera , five im. determ n'd in general,lee it be applied by every one to themſelves. For
morigere ad unum both theſe pallages may well reſpect both Husband and wife, and do
Muſc.in loc import chai each of them ſhould ſtudy and practice their particular
Dury.
3.The
omnes.
Sern. 16
293
What are the Duties of Husband,&c.
13
know How our Saviour loved his Church, yet cannot but know (8) (8)ex eis orogó-
3. The fummary Deſcription of each of theſe their Duries. And
1. Here is the ſum of every Husbands Dary. [To love his wife.] In-
deed this is not all, but this is the chief of All, this will fulfill Al.
And to this is added an excellent Clauſe [as himſelf] which may paſs
both for a Rule and for a Realon. 1. For a Rule, for he that may not
how he ſhould love himſelf; why, let him love bis wife as himſelf. 2.For tipov na Dar esh.
a Reaſon ; for it being certain, that a mans wife is a great part of seisu, ama xj ai's
himſelf,'that they are but (h) Two in One, let every one of you love his é spúte por si sao
Ivife as himſelf.
gésegov. Chry-
2. Here is the fun of every Wives Dury: [ And the wife ſee that ſhe re. fot. in loc.
verence her husband.] Where the word [fee] is added in our Tranſlation ( h) crem si púto -
as a convenient (i) Lupplement to the ſenſe, though it be not in the let- noe suocio id in
ter of the Greek. But the Subſtance of the Wife's Duty is here con. Colofl
. hom. 12.
cluded to be Reverence (as we tranſlate it) though moſt others read it (i) Ellipliso Julio ,
(k) Feari And doubtleſs intends that inward Reſpect to the Place and soul.Séru aut
Perſon of an husband which inclines them to a voluntary (1) fubje schi. Cumer. in loc.
dion, and an agreeable behaviour. Which Revirence or Fear, is fo!k) pocñt die
far from excluding Love, that it both ſupporteris
. it, and is an effelt of it. vulg. Beza.b.co.
For when we love, we ſtudy to pleaſe, and fear to offend.
(1) çocestou
And though there be no expreſs Explication of this Duty of the Wife, de&t. in. de reve.
as there was of the Husbands, who is charg’d to love his wife as him. rentiæ culiu, gwo is
ſelf, yet there is an implicite Direction to the Wife in her duty to her gui inferior est, lisa
Husband, namely, To reverence him, and to be ſubject to him as an perdorem colit. Be-
za in loc.
to her (m) Head?!
Fear;i.e.with re-
"So that our Lellon hence is plain, which is this :
fpect and awe be
subject to hiir.
DOCTR.
Nuſquam erit 2'o-
luintaria fubje&tio
Doltr. That Every Husband ſhould love his wife as himſelf, and every nifi præcedutieve-
wife should reverence ber Husband.
gentix. Calv. in
This is the D.date of our Creator both by the Light of Nature and loc.
This is the conſtant larguage both of the Old Teſta have her self re-
(m) She to be
ment and of the New, And is more purpoſely bandled and preft by verently to her
the two great Apoſtles of the Jews and Gentiles, that ſo all Chriſtians, husband as to her
however deſcended, ſhould lubmit unto it. The Apoſtle Paul Ephef. Head. Ham.in kc: -
5. 22. voc. Colof.3.18.6c. The Apoſtle Peter, 1 Pet. 3.1.6.c.
Not that there are all their reſpective Duties, but theſe are ſpecifi-
ed either 1. (») Becauſe in theſe are the moſt frequent failings. Husbands (n) Mr.Pyfeild on a
too commonly being defe&tive in their Love, and wives moſt defective Col. 1: 111...
in their Reverence and Subjection. Or 2. Becauſe theſe two are the ſum
of the reſt, and no other Duties are either Poſſible or Acceptable with-
out them.
And my preſent work is to digeſt and urge theſe in a ſolemn and ima
partial manner, that it may appear, Our Religion doth not only
propound Rewards to make us happy in the world to come, but doch
alſo direct the methods of ſecling our quiet and comfort in this prelent
world.
Duiche
of Scripture.
294
Wbat are the Duties of Husband
Serin. 16.
ܞ
world. For certainly, it is not the Having of Husbands or Wives
that brings contentment, but the matual Diſcharge of both their Du.
ties, and this makes their lives, though never ſo poor, an Heaven up-
on Earth,
But herein I can but draw up an Abſtract, and ſend you where you
may be far better provided. In the mean time, let us all in the pro-
fecution hereof ſadly reflect on our former failings, and fincerely reſolve
on future amendment, according to that whereof we all be convin.
ced by the word of Truth.
And here, I ſhallindeavour theſe Four things.
1. To propound the Mutual or Common Duties of Both,
2. The ſpecial Duty of every Husband.
3. The ſpecial duty of every Wife.
4. Directions how to decompliſh them, That ſo they may moſt certai:-
ly be Bleſſings to each other.
Firſt, let us fee what are thoſe Mutual Duties that lie common be.
I.
() Gen. 2.24.
tween Husband and Wife, wherein Both of them are equally (at leaſt
( ) Plal
. 45.1o. according to the place and power of each) concern'd and oblig'd. And
(9) Per. 3. 7. they are Theſe following,
worxules
1. Mutual Cohabitation. For the Man, he () muſt leave father and
i Cor. 7:10. mother, and cleave to his wife : And the Woman, the (p) must forget her
(:) The wife of
Caleac. Caracciola kinred and her father's houſe. The Husband, (q) he muſt dwell with the
denying this debt Wife: and the Wife, (r) The muſt not depart from the Husband, though
(upon the dire. he be an Infidel. Abd indeed the Ends and Duties of marriage are ſuch,
ation of her come as will not ordinarily diſpence herewith. For example, 1 Cor.743,4,
Excomm nicati S, Let the huband render unto the wife due benevolence, and likewiſe alſo
on) was judgʻd a tbe wife unto the husband. The wife hath not power of her own body, but the
Sufficient Reaſon husband : and likewiſe alſo the husband hath not power of his own body, but
of Diviecto In wie the wife. Defraud you not the one the other, except it be with conſent for a
+ Deut. 24.5.
time, that you may give your ſelves to fasting and prayer, and come togetber
* For the man is again, that Satan tenpe you not for your incontinency: Which plainly.
the head, the Wo- ſhews that even the ſober uſe of the Marriage-bed is ſuch (s) a murnal
man is as the bo, debt, that it may not be intermiteed long without Neceſſity and Con.
and body to be lent, Nay in the fold Law, the greatelt neceſſity thould not ſend
fundered it is
the husband from his wife the firſt year, that their affections might be
preſent death to throughly ſetled, and that he might chear up bis wife which he hath takes.
either. Gataker * Neither indeed can any of the following Duties towards each o.
thers Souls or Bodies be throughly performed, nor many grievous
(t) Aibi Au&tuare
Jefe exiftimet; in (nares avoided without dwelling together.
domo autem apud
And therefore neither deſire of Gain, nor Fear of Trouble, nor oc-
uxorem Swim, tan- ciſional Diſt afts, nor pretence of Religion Dould ſeparate thoſe from
quam in pori u op- Conjugal converſe and (t)Cohabitation(unleſs with conſent, and that
trio conquiefcere. but for a time) whom God hath joyned together.
(11) Firſt you muſt 2. Mutual Love. This, though in a peculiar manner it be the Duty
of the Husband. Coli 3.18. Husbands, love your wives, yet it is requi-
yove, and then red alſo of the wife. Tit. 2. 4. they muſt love their Husbands. Indeed,
you muſt love
Lour choice.
this is the (4) Conjugal Grace, the great Reaſon, and the great Comfort
Smith Seim.
of
1.
Serm. p. 203.
ht
chooſe your
FE
Serm. 16. And Wife towards each other.
295
of Marriage. Not a ſenſual or doring Paſſion ; but genuine, con-
jugal, and conftant, out of a pure heart fervently. Not grounded on
beauty, wealth, or intereft, for theſe may ſoon wither and fail : nor
only upon Grace and Piety; for this may decay to the leaſt degree ,
and in the opinion of both parties quite diſappear: but it muſt be
grounded upon the Command and Ordinance of God, whereby of Two
they are made * One fleſte. So that though either of them be poor, de.
* Una caro, non
form'd, froward; though unregenerate, wicked, Infidels, yer in O- nexu amoris , nec
bedience to God, and in conſcience of the marriage Vow,which ob. commixtione cor-
ligeth for better and for worſe, they ought to love each other with a (*) porum,nec precrea.
ſuperlative Love, and when the ſacred knot is once tyed, every man vinculo conjugii.
Nould think his wife, and every wife her husband the fitteſt for them of Zanch.
any
in the world. And hereupon the (y) Heathers took the Gal from ( x) '7ws, 28
their nuptial Sacrifices, and cait it behind the Altar : to intimate the ovlas, taigns to
removing of all bitterneſs from the Marriage. ftate, there Thould be parving o'rni
nothing But Love.
αγάπη πυραγνικω -
And this Love muſt be as durable and conftant, as are the grounds of tépa. Chryloft.in
it, to the Perſons of each other until death; and to the memory and Eph. hom. 29.
pofterity of each other, when they are dead and gone : and thus the ) Cal. Rhodig.
good wife is underſtood (by ſome) to do her busband good (z) all the 1.28.p: 1575.
dayes of her life, not only of bis life, but when he is dead to his po (Portia the wife
ſterity. What ſtrange Inſtances of this laſting love former (a) A- of Brutus. Arrix
ges have given, and ſome (6) Pagams at this day is in Hiſtory both evi- the wife of Cecin-
dent and admirable.
This true.hearted Love will bring true Content and conſtant Comfort (1) The Bannyan
into that Condition, will make all counſels and reproofs acceptable, will wives among the
keep out Zealoufie, that bane of marriage comfort, will keep the Indians burn
thoughts fixt, and the heart chaſte : for it is not the Having an Husband themſelves to aſh-
or Wife, but the Loving of them, that preſerves from Ådultery. This es at the funeral
will prevent or foon quiet thoſe ſtorms within doors; as we ſee the Mo- Herbert in his
ther that dearly loves her child, though it cry all night and diſturb her Travels.
quiet, yet Love to it makes them very good friends in the morning.
If Love be eclipſed for a day or an hour between husband and wife,
they are (c) like a bone out of joint, there is no eaſe, nor order, nor work (c) Mr. Baxters
well done till it be reſtored again.
Direct. p. 520.
3. Mutual Fidelity, eſpecially to the · Marriage. bed, and alſo in
each others ſecrets. And this is directed 1 Cor.7.2. Let every man have (d) Chooſe whe-
his (Own] wife, and let every woman have her [own] husband. By wilt imitate, the
which Rule, the thoughts, deſires and actions of each of them are con- Old or the New;
fin'd to their (d) own lawful yoke fellow, as the deareſt, ſweeteſt', the one hath but
and beſt Object in the world, and this by vertue of the Covenant of their one Wife, the o-
God. The leaſt Aberration herein (if it be not ſpeedily and ſincerely Church. Hierome
mortified) will ſtrangely get ground and feſter in the Soul, and never cited by Gatsker.
reſt vill it come to plain Adultery. (c) And then the comfort of their () See of this,
lives, the quiet of their conſciences, and the credit of their families largely, and ex.
'ye bleeding ; and without true Repentance, their eternal happineſs cellently, Ludo
mipwrack'c.
Yea, this virtually diſolves the Bord of marriage, and win. de Chrifta sem
(if
na Pætus. In
Virler. Max.
3
296
Serm. 16.
What are the Duties of Husband
.:
( Deut.22. 22. ( if the (f) Divine Law were executed) brings the offendor to a few
vere Death.' And though ſome greater Shame and other incanveniences
do follow the unfaithfulneſs of the wife ; yet man and wife being
One Fleſh, and equal power granted to them over the bodies of each
other, the guilt of this ſin is equal, unleſs the wiſdom and ſtrength
of the man do make his faale the greater.
And therefore all poffible care muſt be uſed to avoid all occaſions
and incentives of wandring defires from home, and the rather, be-
cauſe he or ſhe that is not content with one, will not be content
with more : for fin is boundleſs, and nothing but Grace and the
Grave can limit the deſires of the Heart.
The ſame Faithfulneſs is neceſſary in the wiſe concealment of each -
thers ſecrets, whether Natural, Moral, or Civil; unleſs in ſuch ca.
ſes wherein a ſuperior obligation doch releaſe them. For there cannot be
a more unnatural treachery, than when Husband or Wife (the
neareſt of Friends) make one another obnoxious to ſhume or harm.
Bad, when it is done by Inadvertence ; worſe, when in their Paſſion ;
worſt of all, when it is through ill will and malice,
4. Mutual Helpfulneſs. Hence they are called Tokefellows. And
0 Gen, 2,18. of the Woman it was ſaid at her Creation, that the hould be an (8)
17333 714 Help meet for him, which may be rendred, an Help like him : for, they
Mould be both of them Helps to each other. There are. Three Tokes
which they muſt joyntly carry, 1. The yoke of Cares. This all peo-
pleniuft exped to bear in a married condition, and (for the moſt
part) that of Labour alſo. And there, lying always on one ſnoulder,
will overload; but when ſome help comes in, the husband cakes care
without, the wife takes care within ; the husband travels abroad,
the wife is bufie at home, then the burden is eaſier. To this end, it
behoves the wife to read often the laſt Chapter of Proverbs, and the
husband the reſt of that Book, for their quickning hereunto.
2. The
joke of Crolles and troubles. For ſuch as are married, though they ex.
() 1 Cor.7. 28. pect nothing but pleaſure, yet (h) muſt have trouble in the fleſh, loſſes
in their eftates, afflictions in their children, crofles both from friends
and enemies. Now every man and woman ſhould chooſe ſuch yoke-
fellows as may be Friends as well as Relations; and may comfort, ſup-
port and adviſe each other with all faithfulneſs and ſympathy.
(1) Pet.3.7. 3. The joke of Jeſus Chriſt. For they ſhould (i) live as heirs together
of the grace of life. And it is the higheſt end of their Relation, to pro.
mote one the others everlaſting bappineſs. The Knowledg of the
husband muſt help the wife, and the Zeal of the wife muſt help the
Cal. Rhodig. husband. When (k) the Sun ſhines, the Moon abſconds; when that
is fet, this appears. Wben the husband is at home, then it is his
work to inſtruct and pray with his Family, and fandifie the Sab.
bath ; but in his abfence, the wife is his ftated Deputy, and muſt look
to it. And boch muſt ſtudy both in Prudence and Conſcience to be of
One mind, incouraging, reproving or correcting their inferiors;
left their Authority be weakened, their ſpirits diſtempered, and their in-
deavours fruſtrated.
1628.
5. Mu.
Serm. 16.
werowd Sifa tumande nonhather
207
Fæm.f. 729.
norant or vitious party into the good ways of God. And that by drawing!
5. Mutual Patience. This Grace we are bound to exerciſe towards &c.in , 021
all men, how much more to fuch near and dear Relations ? Let all bit, bomo animam fuam,
terneſs and wrath and anger and clamour and evil ſpeaking be put away, will fiupolit tolerare
all malice. And be kind one to another, tender hearted, forgiving. One Anoe uxorem malum.
ther, as God doth for Chrifts fake forgive us, Eph.4.31,32. Innumera. Buxt.ex Miphcax
ble are the (1) Occaſions that may miniſter Contention in the daily affairs Happen,
• wherein they are concerned, and Satan is ever ready to blow the prudentes, quam i
(m) Magis veremser
coal, and they have corrupt and froward Natures i and therefore racundos:plus cogit
there is a flat Neceſſity of this bleſſed Grace. Alas! a civil War with. quietum imperium,
in doors is the moſt intolerable. The foul, the body, the worſhip quem vehemens:
of God, the affairs, the Family are all diſordered by 16.
No good tatione quies. Lu.
imperioſior conci-
can come of ie; paſſion reforms nothing, but (m) patience may; the Viv. de Chrifto
wrath of man works not the righteouſneſs of God.
The married couple therefore muſt ſtudy and pray for a meek and (n) Thus Albutius
quiet ſpirit; mortifie pride, learn ſelf-denial, and ſometimes wife. rentianı 25 years:
ly (x) withdr-w till the ſtorm be over; and hold their peace, to and P. Kubrius Ce-
They muſt conſider ( as holy Mr. Bolton faich ) thar ler with his Ennius
two Angels are not met together, but two ſinful children of Adam, 44 years without
from whom little can be expected but weakneſs and wai'wardneſs. They Smith in his Ser:
muſt reckon the greateſt worth and honour to be firſt in Overtures of mons tels of a
Peace, and never ſuffer thoſe unnatural heats co ferment. What ho. cholerick couple
nour or comfort can any one have in falling out with Himſelf ? that kept the
What prize in that victory? Let ſome (o) leffer faults be wink'd at, keeping filence,
and let the husband ſpy a' (P) ſeaſon diſcreetly to admoniſh his wife ; when the other
and the wife reſpectfully to acquaint the husband of things amiſs. was angry.
And if the faulty perfon would conſcientiouſly make an acknowledg. () rj Tă retos res-
ment of their Error to the other, and both beg pardon of God for it, apois eu pe gloon-
it would be a good Antidote againſt the like folly, and bring glory to twy xÝ Tol exécia
God. This is certain, he or The that can without ſcruple injure the ov ta, oun frauens
other, is not kept from wronging orbers by any honeft Principle. And dEišv. Ariſt. de
laſtly, let them conſider, that it is much better to give place to one curâ rei fam.
another, than by nouriſhing anger to give place to the Devil.
1.1.
6. Murnal endeavours for each others Salvation. This is clearly in. (p)obſervanda funt
fer'd from 1 Cor.7. 16. For what knoweft thos, O wife, whether thou ſhalt porro admonendi
Save thy husband? Or bow kroweſt thou, O man, whether thou ſhalt fave thy extra tempus, mo.
wife?'q. d. This ſhould be your chief deſign, and if you can attain leftia eſt
. Quum pe-
this, though with trouble, you are Made. How paganiſh, yea how étus illius nulla
bruitiſh a thing is it, only to enjoy the comforts of marriage toge, perturbatione agi-
ther, and then to go together into Hell ! If you ſuffer one another to motis arbitris, cum
be damned, where is your (9) Love ? Nay how can you lie (with dexteritate do ſua-
comfort) with a limb of the Devil in your boſom ? 'Tis true, they vilate ſermonis.
muſt not paſs uncharitable Cenſures on one another, either in heart or L.Viv. p.717.
in ſpeech; nor condemn them in their everlaſting eſtate for every devi. Ninguam verus
ation, nor obtrude religious matters in a diftaftful manner ; but they amor, nifi in iis re-
ought affe&ionately to enquire into the ſpiritual eſtate of each other; bus collocetur, :48
and, if need require, uſe all proper means inceffantly to bring the ig- etiam fepulchro.
ſuni ſuperſtites. Lui
Viv. de off. marito
Kkk
then
"yo
W war are the Duties of' Husband Serm. 16
!
any time
,
them to the means of grace, and giving them no reſt in the unſafe con.
(r) 'Eugai gori sou dicion of unrenewed Nature. (T) Let there both go to the Church
s usos ris mix of the wife, and the wife of the husband, thoſe things which were
mangler wgwitw ſpoken and read, or at leaſt ſome part thereof. And what knowest
vý Tv asgapirowe thou, o man, but hereby thou maiſt ſave thy wife? that is, thou knowelt.
rej tæv evazives nothing to the contrary. Nay there is a 0 Cloud of witnelles to ve:
xouirwy exã xj • rifie the bleſſed effects of theſe endeavours.
arne tår guvara And if you be boch married to Chrift Jeſus, your work is to build
á mastite à up one another in your moſt holy faith, and in all wiſdom and holineſs.
orxias, xoncion And to that end you ought carefully to watch over each other, left at
ärdpa. Chryfoft. you fall into temptation. To study each others diſpoſitions,
in Eph.s hom.20 conſider each others ſnares, obſerve each others decays in zeal and piery,
FlaviusClimers that you may ſpeedily apply remedies, and exhort one another daily, left
tian by bis Wife either of yow be bardned through the deceitfulneſs of ſin. Your (t) Cur.
Domitia : Clodove- tain.talk fhould often be of God, and of your eternal eſtate, and you
us King of France ſhould improve that Analogy which is Between Jeſus Chriſt and his
by Clotild!: Her. Cbarch, and the married couple, to your comfort and direction.
In
mogillus King of
the Goths by his
fort, you lhould in both your carriages declare plainly, that you
Wife Fuguld, &c. are going together to ſeek a Countrey.
(+) Definat paulit 7. Mutual (u) marriage Chaſtity. For marriage is honourable in all,
tim in vobis Sexus and the bed undefiled, Heb.13.4. And the great care both of husband
diſcerni, incipi and wife ſhould be to be (:) Chaft in marriage, to abhor all wanton
lam viam præludi- {peeches, and unfit incentives of luft; and to be lober, ſeaſonable, and
re, in quâ nullus eft regular in the uſe of the narriage-bed. They Ahould beware left they
fexus. Lud. Vives. make thar Ordinance whilch is chie (y) Remedy of impure affections,
de off. nar.
co be che Nurſe and Exciter of them. They muſt not think that their
(W) Continentiale-
Sim nuptiarum hae Relation doth legitimate every folly which they can perpetrate, or
norat. Tert.de moa thac inordinace or immoderate pleaſures can ever agree with the bed
undefiled: (z) A man may be a wicked Drunkard with his own drink,
(x) Neg; alibi mas and a wretched Beaft in his own inarriage. bed. I might here bring
sis quam apud 3*** in Divines of late, Fathers of old, yea Philosophers themſelves agree.
candium adhibere ing in their cenfures of theſe extravagances, and telling us that the
debet , Sentiens ei pleaſures of Marriage Mould be (a) ſerious, circumſpect, and mixt
thalamum fcholam with feverity, and that an (b) ixtemperate man in wedlock, differs
offe aut modiftiæ little from an Adulterer.
aut impudicitia.
Plutarch..p?gc
Let all married perſons therefore remember tbae the Holy Eye of
conjug.
God is upon them, that their Bodies are the Temples of the Holy Ghoft;
w vt quod fanis and that they must render a frict account into the Lord of every fe-
robit De officium cret thing. There is need, even in a married eftace, to crucifie eur
um. Aug.de Genied fleſhly lufts'; and to deny our natural and lawful deſires at ſuch times
lit.1.9.6.7. as Natural Modeſty or (c) Religion command Abſtixence, and ſo make
(2) See Boltor's them unlawfal. Keep therefore an inviolable Decorum in your con-
Gener: Diro p.243. verfe cogether ; few Reverence to God, bear reverence to one anos
at large.
(a) Sapiens judicio amat conjugem,non affEtu. Lomb.ex Hieron (6) Adulter eft uxoris proprie amator arder-
tior.Sextus Pythag. (C). Quamvis munda fint conjugiit, tamen etiam d dicitis abftinendum eft, ut facilised
effe&um deducatur cratio. Ambr. to.s.
ther,
co
nog.
12! maritis Vete-
::
Serin. 16.
299
and Wife towards each other.
Ludi
ther, (d) reverence pour ſelves. Be aflured of this, that true love (d) návlar uem
behaves not it ſelf unſeemly, and that modeſty is the beſt preſerver of sus' aiguveo 05-
nuptial Chaſtity.
autdy. Hierod,
8. Matual care of each others Health, Wealth, Credit and Contentment. ix Car. Pith.
This che nature of their Relation, the Ordinance of God, and the same-(e). Quod fi unus
neſs of their Intereſts requires from them. They ought to be tender estis homo, non dwe:
of each others Health, and (c) lick in one anochers ſickneſs. The «grotare ille non
potest, quin ,the
husband muſt improve all his skil and ſtrength to procure a compe- grotes: nec illa effe
tence of eſtate, and the wife all hers to help and further it. The Re- pauper, te divite,
putation of the wife, the husband muſt tender as the apple of his eye, medgue inter amor
and the wife muſt every way advance the good name of her husband. cos contingere non
And in ſhort, the Holy Gloft hach determined that he that is married lantir amoris do
careth for the things of the world, how he may pleaſe his wife, and she that is nimorum copulia
married, careth for the things of the world, (f) how she may pleaſe ber huf- continget:
Vives. de off.mar.
band, i Cor.7. 33,34.
Circa ejus leo
This will bring honour to Religion, comfort to their lives, and a stum ſunt ſacra om-
slefſing on all they have. This will make them digeſt all the pains and nia,ibiare , ibi De-
troubles of that condition, ſeeing they find two to be better than one, us,ubi pax & con.
and do never miſs of a ſweet and conſtant (g) friend in their bo. cordia de charitas:
fom. Without this care the one will be a perpetual burden to the amicuo reddes, ſi
other, and a daily torment. When the one is unconcern'd' in the o. hominem reddide-
thers trials; when the one gathers and the other ſcatters; when the ris. Lud. Viv. de
one blaſts the others reputation; when one perpetually crofleth and Christ.fam. p.710.
vexeth the other : there follows a Hell of diſquiet in the mind, umicitiæ gradus eft
ordinarily a blaft upon the eftate, beſides guilt and ſhame unſpeak- fædus conjugale,
able.
Melanl.c
Think therefore often, God bath made us One; if my wife be ſick,
I am not half well; if my husband be poor, I cannot be rich, if he
be diſcontent, how can I be content? we'l laugh and weep toge-
ther ; nothing but Death ſhall ſeparate our Affections or Inte,
reſts.
9. Mutual Prayer. Hence the Apoſtle Peter, 1 Pet.3.7. adviſes,
that their Prayers be not hindred; which implies that they ſhould pray
for and with one another. Thus Iſaac is faid, Gen.25.21. to (b) mul. nguny (6)
tiply prayers with or before his wife, and it follows how prevalent theſe verba fundit
prayers were. This Common Debt we owe to all, much more to them a regione, ante os
that are ſo nearly united to us, The pureſt love is written in Prayer. culos.
This Duty muſt conſtantly be done for, and frequently with each o-
ther. No better preſervative of read love and peace, than praying to.
gether. There they muſt bewail their failings in their conjugal Re. (i) Cum vero non
lations, the (i)
, pollutions that cleave to the marriage. bed. There amor, procreande
they ſhould beg the bleſſing of Children, and bleſſings upon their Chil. Sobolis, ſed voluptas
dren, a bleſſing upon their Eſtates, and eſpecially all ſpiritual blesſings commixtionis, ha-
in heavenly things in Chrift upon their ſouls. Who knows but that beant conjuges etic
God may touch the heart of the wife, when the husband is pouring out am de commixtione
prayers for her ? Certainly they are in the diſcharge of their duty, fua, quod de fleant,
to which God hath annexed a promiſe.
Lombard. h4
к kk 2
do 31.
And
300
What are the Duties of Husband Serm. 16
II.
great
And it will be the wiſdom of them both co efpy Fit times for their
jayntoprayers, if they cannot keep pace with Holy Mr. Belton, who
prayed twice daily alone, twice with his wife, and twice with his Fa-
mily
. And herein conſider, wbat particular grace or mercy your Re.
lation wants; what fix and temptation they are moſt liable to, and
preſ: God with an humble importunity in the caſe, till your prayer
be anſwered. You owe cach other a ſpiritual as well as a matrimonial
love : and if you only eat and drink together, what do you more than
others ? do not the Beafts of the field ſo ? If your love reach only to
the body and the things of this life, do not the Publicans the ſame ?
but if you love one anothers ſouls, and be reſtleſs after the ſalvation
thereof, you do more than others, and your labour fhall not be in vain
in the Lord.
And thus you have beard a plain Breviate of thele Common Duties
which Husbands and Wives ſhould diſcharge towards each other. I
follow now the Order of my Text, to declare in the Second place the
ſpecial Duty of the Husband in this poſition, namely,
The great Duty of every Husband is to Love his own wife. This is the
foundation of all the reſt, this muſt be mixed with all the reſt, this is the
Epitome of all the reſt of his Dney. And hence this is expreſly menti-
oned four times in this Chapter, verf.25. 28,33, as being the
wheel, which by its motion carries about all the other wheels of the
affections that are within us, and the actions that are without us. Fix
but this bleſſed Habit in the heart, and it will teach a man, yea it
will enforce a man, to all that tenderneſs, honour, care and kindneſs
that is required of him. Theſe are but the beams from that Sun, they
are but the fruits from that root of real Love that is within. Love fof.
fereth long and is kind, it envies not, is not puffed up, ſeeks not her own, is
not eaſily provoked, thinketh nono evil, beareth all things, i Cor. 13.
It is here as it is in Love to God, which (you know) doth both ix-
ſtruct and thrust a man on to the utmoſt of his-Duty, excluding thoſe
wary fears, wherewith hypocrites abound, left they ſhould do too
much, Even ſo Love to a mans wife ſuggeſts all fit expreſſions thereof,
and carries a man to perform the higheſt effects of it, when as the
want of this, cauſes him to diſpute every inch of Gods command, and
to be jealous of every preſcription.
I ſhall trace this comprehenſive Grace or Duty,
1. In its Nature and Property.
2. In its Pattern.
3. In its Effelts ; which done you will ſee, that the greateſt part
if not all the Husbands Duty is contained in Loving his wife as him-
ſelf.
1. For the Firſt, The Nature and Property of this Love: It is Conju-
gal, true and genuine; ſuch as is peculiar to this Relation : Not that
fondneſs which is proper in Children, nor the bruitish luft which is pe.
culiar to Beaſts ; but that which is right and true
4, 6.
I, For
Serm. 16. and Wife towards each other.
301
Serm. p. 200.
1. For the Ground of it ; which is the near Relation which Gods Ordi.
nance hath now brought him into, and his will revealed in his Word.
Such was the Love of Iſaac to Rebecca, Gen. 24. 67. She became bis *
Wife and be loved her.
The Ordinance of God hath made her (k) One (k) Not only by
Fieſ with me, and the Law of Natøre obligeth me to love my own fleſh; original creation;
and therefore though her Beauty be decayed, her Portion ſpent, her fo The is part of
Weakneſſes great, and her ſefulneſs ſmall, yet ſhe is a piece of my nuptial conjun-
Self, and here the wiſe God hath determined my affection. And when dion, ſo ſhe is one
all is ſaid , This is the only ſure Foundation, and holds perpetu. Aleſh. Gataker
ally,
2. This Love muſt be right for the Extent of it, I mean it reaches
the whale Perſon, both Soul and Body. Every man ſhould chooſe fuch
an one, whoſe outward features and proportion he can highly eſteem
and affect; and it ſpeaks the admirable wiſdom of God to frame ſuch
variety of fancies to anſwer the variety of perſons, and there being ſuch
choice, it is fortiſh folly to chooſe where a man cannot love, and the
greateſt Injury poſſible to the wife, to inſnare her heart, and bind
her to one that Ihall afterwards ſay, he cannot love her. But belides
this, true Conjugal Love to a Wife reaches her Soul; So as to ſee an a.
miableneſs in her mind and diſpoſition, ſo as to ſtudy how to poliſh
her Soul more and more with wiſdom and piety, and to indeavour
that her soul may proper as her Body proſpers.
3. Right for the Degree of it. It muſt be tranſcendent, above your
Love to Parents; For this cauſe fall a man leave his father and his mother
and ſhall cleave to his wife, Gen.2.24. The Husband muſt honour his parents,
but he muſt love his Wife as himſelf, and muſt (yet with all prudence)
prefer her in his reſpects when ever they come in Competition, and thoſe
Parents have forgotten the Relation and Duty of an Husband that
expect other from their Children, when they are married: And ſo be
muſt prefer her in his affection before his Chiláren, and (!) rather (1) y aura
love them for her fake, then her for theirs, and before all others in (viz. réuva)
the world. In thort, he muſt fo love her, as to delight in her con- coutku priciat an
pany above all others. Let her be as the loving hinde and pledfart roe, let rape coữ. Chry.
ber breaſts ſatisfie thee at all times, and be thou raviſht alwayes with her fojt. in Eph. 5.
love, Prov.5. 19,20
(m) ubi uxorem
4. The Husbands love muſt be right for the Duration of it. And the magis fueris exper-
laſt named Scripture clears that; Be thou alwayes raviſhe with her love, tus, teneriiùs eft a.
mandı- Illud vee
Not only kind before other folk, and then cold in private, but alwayes: rózubi uxore ad fa-
not for a week or moneth or the firſt year, but while life lafts. Yea, tietatem fueris po-
as he hath experience of her vertue and ſweetneſs, his love ſhould daily titus, refrigeſcere
(m) increaſe, as you know we love any creature the more, by how amorem, quem are
much the longer we have had them, and nothing more betrays the dor ut videtur)
baſeneſs of a mans ſpirit, then to neglect his wife, when his ſenſual rat, hominum eft
appetire is once cloyed. For you have had her beauty and ſtrength, why sfurcorum bab
Thould
you not alſo have her wrinkles and infirmities, yea and give the je&tiſimorum , imò
more reſpect to her tryed fidelity. However this is certain,
verò non hominum
ftill
you
ſed bellu rrum.
are one Fleſh, and every man continues kind to his own felh, how in- Lud. Vives de off.
firm mar.
302
What are the Duties of Husband Serm. 16.
.
6
firm and aoyſom ſoever it be. And if there be leſs comlineſs in the
body, yet uſually there is more beauty in the mind, more wiſdom, hu.
mility, and fear of the Lord; ſo that ſtill there are fufficient Argu-
menes in her, or Arguments in the Bible to perpetuate your conjugal
Affe&ion,
2. Let us trace the Husbands Love to his Wife in its Pattern laid
down in the Scripture, and particularly in the context and Words which
I am handling And
1. The Husband ought to love his wife, as our Saviour Christ loveth his
Church. Ver. 25. Husbands love your Wives, even as Chriſt alſo loved his
Church. He muſt nouriſh and cheriſ ber, even as the Lord the Church,
ver. 29. Now theſe Texts direct us to the quality of our Love, though
we cannot reach to an equality with Cbriſt herein.
How then doch Jeſus Chriſt love his Church? I ſhall ſearch no far.
ther into this Depth, then ſo far as it is propoſed in this context for a
Pattern (ſurely) to all Husbands in their love. And this his Love is
repreſented here to be
1. Hearty, without Diffimulation. 'Ver. 25. He loved the Church and
gave himſelf for it. His Love was Real, for he Dyed of it. The Hus.
band muſt write after this Copy. Not to love his wife in word and
tongue only, but in deed and in truth; that if his heart were opened,
her Name might be found written there. Some vain complemental
perſons there are, that do outſtrip in their overt addreſſes nany ſincere
and true hearted husbands; but neither doch God nor ſhould a diſcreet
wife look only at the appearance, but at the heart.
2. Free, without being prevented before,or likely to be rewarded after.
For ver. 20. he gave himſelf that he migbt cleanſe his Church, which in-
plies that ſhe was in ill plight, when he began his motions. She was
no beauty, no, we loved him, becauſe he loved us firſt. The Husband
(9) Ege tibi mon- muſt precede and by his love draw out the love of his wife, for (n)
ftrabo amatorium Love is the whetſtone of love. And if ſhe appear weak as their ſex by
fine medicamento, conflitution is, both in wiſdom, ſtrength, and courage, or prove un.
fine herba Sivis
amari, ama. Hec. lovely and () negligent of her duty, yet he muſt love her. For love
ini Sen. Ep.9. ſeeketh not her own. True love doch more ſtudy to better the object be-
Ti cu ay unloved, then to advantage the ſubject that loveth. And to love a wife
pobõrus, pncip, si only in hopes of ſome Advantages by her, is unworthy the heart of
guín; oudyána, an Husband, and no way like the eximple of Chriſt.
Ti sot npr. 3. Holy without impurity. For ver. 26. He loved his Cburch that ho
Chryfoft.in Eph. might fančtific and cleanſe it with the waſhing of water by the word; that is,
5. hum. 20. by the uſe of the Word and Sacraments. The Husband cannot have a
better Copy, and is taught hereby to indeavour at any coſt and pains
whatſoever to further the fanctification and ſalvation of his wife. Of
(pindmor Af- which before.
feétum indicat
4. Great without compariſon. For greater love hath na man than this, to
Tagédwxo Effeo lay down his life for his friend ; and ſo did our Saviour,ver.25. he (p) gave
Eium amoris de himſelf for his Church. He took noc on him the Nature of Angels, but
mainstruto
. Davenpreferri che feed of Abraham. The Husband muſt herein imitate his
in Col. p340
Lord
Serin. 16.
303
and Wife towards each other.
*
And again
Lord and Master by preſerving a ſingular and ſuperlative reſpect for
bis wife, becauſe he is a member of his body, of his fleſh, and of his bonese-eye say can
in
5. Conſtant without alteration ; even until he preſent his Church a glori- Omibus etus
aus Church without ſpot or wrinkle, ver.27., many a weary day hath he , permutatio,excepti
and many an unkind put off, yet he doth not caſt her off. Here is a store juventutio
copy for Husbands. They mult not for every fault repent their bar. Buxt. ex Sanhed. .
gain, and curſe the time of their meeting; they muſt not be medita. (1) Que moleftia
cing a (9) change upon any diſlike, but bear and forbear, and overcome invalue yemina
evil with good.
Wieri purgatu/?que
6. His is an aflive and fruitful Love; for ver. 29. he nourisheth and pregnantium fa-
cheriſhesh his Church. His poor Church is alwayes wanting, he ſupplies Slider ? quam pre-
fentia enitentiam
her; the is in trouble, he protects her; ſhe is ready to link, but he a.
diſcrimina ? quand
wakes ro fave her. Such muſt be an Husbands Love.
He mult ſpare tirenixarum jamler
no colt, no pains to do his wife good; the now leans only upon him, puerperarum?quản
he muſt not fail her; he hath left all her friends for him, he muſt not illinc difcedunt fra-
leave her : She hath a (r) ſucceſtion of many infirmities; pains, and le quot eafibus doo
perils, be muſt nouriſh her ; no Nurſe like a good Husband; he muſt ist mirandum fit,
cheril, her, no Cordial or Comforter like a Wife and loving Hus- funam illam illida
band. Thus the Husband muſt love his Wife as Cbrift loveth his Church, rilin unquam vives
re, Univerfit ah-
tem vitis quid além
2. The husband ought to love his wife as himſelf: fo faith my Text. The id, quàm ferviunt
Apoſtle had ſaid ver. 28. so ought men to love their wives as their own bodies, nobis,five virgines
and left that hould not be lufficient, he goes on in my Text, and ſays, parentibus, five
every one of you in particular love bis wife even as himſelf. And where- nuptæ maritis
, live
as it might be ſaid ; why, ſo we are to love all the world; thon ſealt bus, five nuprema-
love thy neighbour (as thy ſelf ] now faith the Apoſtle, ver. 28. he that lo- ritis, five liberis
veth his wife, he loveth [himſelf ] which is more then as himſelf. Now matres? Lud.
though this Love to a mans ſelf is leſs, then that of Chriſt to his Church; Viv. de off. mar.
yet it is more plain and ſenſible to us : for (as was ſaid at firſt ) he that (s) Innumera eve-
doth not know with what manner of Love Chriſt doth love his Church, à corpore" suo incó.
yet knows with what love, he loves himſelf. And that is(beſides what moda, nemo tamen
was laſt inſtanc'd in)
corpus fuum odit :
aut non diligit,non
1. Tenderly. No one can touch or handle a mans ( s ) fores and
indulget, quantum
griefs ſo tenderly as himſelf: ver. 29. No man ever yet bated his own potest : & fi alia
flesh(how unlovely foever Jbut nouriſheth and cheriſhethit.Such ought the quando l'i irafci
.
Husbands love to be towards his Wife, accompanied with the greateſt tur, continuò poft
tenderneſs. For they are like Chryſtal Glaſſes, roon broken, if not tamen redit cum
tenderly handled. Their Conftitutions are ſuch as inevitably make Lud: Vives de off.
them lyable to (1) fears and paſſions and griefs innumerable, and mar.
therefore the Husband muſt deal as tenderly with his wife, as a man (4) Eft etiam meti.
would deal with himſelf.
culori, quandoqui-
2. Cheerfully. No man is ſo ready to help a man, as himſelf. His dem calor animofos
beſt friends ſometimes falter and are weary at length, but every man is ne defit; & tacita
infirmamo invalidam fe efe,cui multæ fint opus. Suſpicax ex metu,querula, invida- loquacitas illis para
tim ex varietate cogitationum affe&tionumque proficifcitur, partim ex fufpitione, & meta: Id. ibo
xext
let
niaturæ admoniy
304
What are the Duties of Husband
Serm. 16.
next to bimſelf. Let the buſineſs be never ſo hard or hazardous, a man
will venture when it is for himſelf. So muſt the Husband moſt rea.
dily and cheerfully aſſis, comfort, and help his Wife. If a cloud a.
riſé between them, yer the Husbands love muft diſſolve it quickly,for
nomian is long angry with himſelf. In a word , le ſhould weed, the
should uſe no Mediator to her Husband in any caſe, for he ſhould have
his ear open, his hand, his heart ready to pity, help, and gratific her,
even as he is ready to help himſelf.
3. And this brings us to the Effelts of the Husbands Love to his wife,
which is the Third thing to be deſcribed. And they are 1. In Word,
2. In Deed.
1. In Word, and this more principally
1. By diligent Inſtruction of his wife, wherein
ſhe is ignorant. He oughe
to dwell with bis wife according to knowledge, 1 Pet. 3.7. And the ought
to ask her husband at home, when she would learn, and not ſpeak in the
(u) Plutarch. prec. Church, 1 Cor. 14. 35. Yea, the (n) Heathen could tell the Husband,
conjug. who gives that he muſt gather (like a Bee) wiſdom and knowledge abroad, and
this Reaſon out then communicate it to his wife ac home. For this the Husband hath
of Homer,
Numque es ei pater excellent opportunity, and woe to him if he want will or skill. They
& frater, 'vere- Tould ſtrive whether the lhould be more ready to ask him queſtions,
cundáque mater. or he to offer the occaſion. This is certain, if he can do ber (x)
(x) Hoc maximum Soul good, he layes an eternal obligation upon her to love and honour
dicium, curare ut liim; and if he neglect this indeavours, ſhe will be like to curſe him for
uxor und ſecum ric ever in Hell.
2. Tbe husband demonſtrates his Love by gentle Reproof of bis wife, when
hac vilâ, quò unè se doch amiſs. He muſt indeed overlook many Infirmities, for Love
frui Deo polivit in covereth a multitude of fins; and as he that is alwaies uſing his ſword
futura, Dav
Col.p.341,
will make it dull at length, ſo he that is continually reproving, Mahi
have the leſs regard given to his reproofs. But yet he cannot love
her, if he do not, when need is, reprove her : but then, let it be with
all the wiſdom and tenderneſs imaginable. Not before ſtrangers, and
rarely before the family, not for natural defelts, feldom for inadverten-
cies : and when he does it, let him make way for his reproof by com-
mending in her what is good; and when he hath done, back it with a
(3) Brevem oportet (y) Reaſon. He muſt be ſure to mingle the oyl of kindneſs with the
fe mariti, repre: myrrhe of Reproof; for if he give her this potion too hot, the ope-
benfionem do vclut ration is bindred, and his labour worſe then loft
. Admirable was
istui præceleriſia
millimum: addenda the carriage of fob, fob 2. 10. when his wife had highly offended him
do reprehenfionis with her words, yet hear how mildly be rebukes her. Not thou
ratio, doc. Lud. wicked Caitiff, but thou ſpeakeſt like one of the fooliſh women.
Sooner or
Viv.de off. mar. later (if le be not brutiſh) ſhe will be thankful and amend.
3. The husbands Love muſt be demonſtrated by ready incouragement of his
wife, when she doth well. Prov.31.28. Her husband alſo, he praiſeth her.
He that is diſcreet and faithful herein, perhaps cakech the readieſt
way to do her good. For ſuch is the weakneſs of many, that they
ever think that reproof proceeds either from an illOpinion or want of Af-
fection in the busband; but when they ſhall find that he is as ready to in.
courage
té colat Diun in
Serin. 16.
305
and Wife towards each other.
courage them when they do well, they are convinc'd and re.
form’d.
4. The husbands Love is ſeen by ſeaſonable comforting his wife in affliction;
whether it be in mind or body. So did Elkaxah, 1 Sam. 1.8. Hannala
why weepeſt thors ? and why eateſt thou not ? and why is thy heart grieved?
Am I not better to the thenten Sons? and this brought her to her meat,
as you may ſee in the next verſe. And generally a kind word from
an husbands mouth doch good like a medicine. And that Husband is
worſe than a Tigre, that ſupports not his poor Wife at ſuch a time. In
her troubles of mind, he muſt be her Cafæift; in weakneſs of body,he
muſt be her Comforter.
2. The Effects of an busbands Love to his wife muſt be in Deed alſo.
And that 1. By making Proviſion for her ; both of what is neceſſary, and
alſo of what is convenient for her, according to his ability. Exod.21.10.
Her food and her raiment, and her duty of marriage he mall not diminish,
Not that ſhe hath any priviledge to be maintaio'd in Idleneſs, or like a
Drone live upon the induſtry of her husband without adding her help.
ing hand.
But the maincare hereof muſt lie upon her husband. And
this is probably (2) concluded to be at leaſt a part of that konour 1 Pet.
3.7. due to the wife as the weaker veſel; the beſt kind of honour, to Hammond,
() SO G takar,
wit, maintenance, ſo that word is frequently (a) taken: and the reaſon (1) Matth. 15.6.
added carries it this way, namely, ſhe is the weaker veſſel, not able to i Tim. 5. 2.
ſupport her ſelf, but depends upon her husband, who muſt therefore
give her honour (that is, maintenance) as the weaker veſſel. She hath noc
that wiſdome, forecaſt or ſtrength for ſuch purpoſes as he hath: and
therefore as he hath the ſtrongeſt obligation upon him, and the greateſt
advantages, he muſt lay about him by all lawful means to ſupport and
provide for her. And that not only for her maintenance while he
lives, but he ought to make proviſion for her, as far as he is able ,
after bis departare hence : for ſo did feſus Chriſt for his Church,
And the Husband ought to thew his Love herein, by the freedom and
cheerfulneſs of his ſupplies to the wants of his wife; neither doing it
grudgingly nor niggardly; but rather if he be able, intruſting her with
come pittance in her own diſpoſal, that the may have occaſion to exer-
ciſe her charity, and to incourage her Children or Servants in their
duty.
2. This Conjugal Love is to be ſhewed in the Tenderneſs of the husband to-
wards the wife. And this Duty is incumbent on him, as he is the Head
of the wife, 1 Cor. 11. 3. the head of every woman is the max. And hence
the husband is bound to Prote&t his wife from dangers, and to Sympathize
with her in them. Thus Abraham was a Covering to Sarah , Gen.20.16.
not only to confine her eye, but to defend her perſon. And upon this
account he mult protect her soul from temptation, her Body from
barm, her Name from reproach, and her Perſon from contempt either
of Children, Servants, or others. For as much as the hath forſaken
all her friends, and caſt her ſelf upon his care and kindneſs , and it
would be unpardonable cruelty in him to deſert or betrayber. And
LII
then
306
Serm. 16
What are the Duties of Husband
:
putt
then he ought to ſympathize wich her in her troubles : but of this be.
fore. In ſhort, bis whole carriage to her mould be full of tender-
neſs, and compoled of Love and Pity.
3. The husbands Love is ſhewed to his wife, in Giving her a good Ex-
ample ; namely of Piety, Gravity,
Charity, wiſdom, and Goodneſs, which
wi'll be the inoit conftant and effectual Lecture that he can read unto
(b) vi öt LorouxJos her. The (6) Philoſopher could ſay, That a well-bred wife, as ſoon as
quest, toe op év: fhe is married, accounts the way and courſe of her husband as a law
Spos von mapedes preſcribed to her by God himſelt
. The good or evil Example of a Ma-
på Souths Bis, giſtrate, Miniſter, or Husband, hath a more reil, though inſenſible in.
aj vónov eu mi dá Huence upon the actions or cheir inferiors, than all their ( ;) Laws
his ou uzías ñ and Precepts. And as for the Husband, he is called the guide of her
zájuss xj korvoví- youth, Prov. 2. 17. If he be holy, quiet, and induſtrious; the cannot
as cxeufov ano for ſhame, be wicked, froward, and idle. His diſcourſes will dired hers;
Oeð vouions de bis prayers will teach her to pray; his juſtice, temperance and chari-
xshws. Ariſt. de ty will be a law,a rule, a motive to make her juſt, and ſober, and chari.
curâ rei fain.l.l. table.If he be an Atheiſt
, an Epicure, a Phariſee, it undoes her. He is to
(c) Homines am. go before her; and uſually the follows him either to Hell or Heaven.
plius oculis quam 4. An husbands Love is to be chewed in his yielding to the reaſonable re-
auribus credunt:
queſts of his wife. So did David to Bathſheba, 1 Kings 1. 28. So did
longum iter eft per
præcepta,breve do Iſaac to Rebecca, Gen. 28. 1. So did Abraham to Šarah, Gen. 16.6.
efficax per exem- though the thing it ſelf was grievous to him. So doth Jeſus Christ daily
pla. Senec. Ep.6. to his Church. He that loves, gives and grants, and that readily.
And the Husband ſhould rather prevent his wife, and give before the
asks, than be difficult or hard to be intreated : ſhe is to take care that
her requeſt; be reaſonable, and then ſhe needs no Interceſſor for her.
Famous is that inſtance in Story of Cleopatra, who after that her Hur-
band Meleager, his Father, Mother, Neighbours, had all in vain ſoli-
cited his help to defend their City, they having diſobliged him be-
fore , At length his wife runs to him, when the enemy was entring
(-1) Sricchire qua- and cryes, (d) Help, good husband, elſe we are loft. And this charm’d
je, mi vir: occidi- and rouz'd him to their reſcue : One word from her prevail'd more
V.is, nifi Juceurriso wich him, then the cryes and arguments of all the reſt. And to this
(1 Sam.1.23. may be referr’d, His taking her counſel in divers caſes : So did (e) Elka.
(Gen.21.12. nab; fodid (f) Abraham. For though you may not alwayes perceive
Audgment in her Counſel , yet you may be alwayes fure to find affecti-
on; and that her aim in ſhooting her bolt is right, though her arm be
not alwayes with the ſtrongeſt.
5. The husbands Love is to be Mhewed in Truſting his wife in Domeſtick
affairs. Prov. 31. 11. The heart of her husband doth ſafely trust in her.
Eſpecially, Me having as the ougbo co have, a competent judgment to
guide them. It is below the gravity of an Husband to intermeddle
with managing hourhold proviſions, Maid. ſervants, and ſuch like af-
fairs, but ſhould leave them to the diſcretion of his wife; unleſs the
at fit times do diſcreetly chooſe to adviſe with bim : that ſo if the event
hould not anſwer his expectation, the may be free from blame.
But
generally, he ought to move in hiş own ſphere, and incourage her to
ܪ
move
Serm. 16.
307
and Wife towards each other.
6. αρχα. .
move in hers. He muſt fetch in honey, and the muſt work it in the
hive. For feldom doth the Eſtate proſper, where the husband buſies
himſelf within doors, and the wife withont.
6. The Effects of an husbands Love to his wife are to bee ſeen in his Beha-
viour towards her, that is in the mild uſe of his Authority. This God hath
in his wiſdom inveſted him with all at his (g) Creation, and not deveſted (3) Gen, 2. 23.
him at his (h) Fall. The (1) Light of Nature gives it to him, and the (h) Gen. 3.16.
Goſpel hath no where repealed, but (k) confirm'd che füm:. And none (i) Efth. 1. 22.
ck) i Cor. 11.3.
but proud and ignorant women will ever diſpute it. But herein lies an
Axt of the husbands Love ; 1. wiſely to keep ; 2. mildly to uſe this Autho.
rity. 1. He muſt keep ic by a religious, grave, and manly carriage ;
this will be his chiefert Fort and Burtrefs to ſupport it. It will be hard
for her (though doubtleſs her Duty) to reverence him, who himſelf
hath forgotten to reverence his God. If his behaviour be light,lie will
be ape to ſet lightly by him, If he be weak and effeminate, it loſes him,
But he ought to anſwer his name ; to be an Head for judgment and ex-
cellencie of ſpirit, and to be truly religious. This will maintain his
Authority. But then 2. Herein thines his Love, to uſe the ſame with
all (weeeneſs; remembring that though he be Superiour to his wife,yet
that their Souls are equal ; chat he is to be treated as his Companion : (1) d'na gwarrios
that he is not to rule her as a (1) King doth his Subjects, but as the reforzoneticos,
head doth the body ; That though the was not taken out of Adams head, Tikvar Beoinde
ſo neither out of his foot, but out of his ſide near his heart. And there. xãs, i.
fore his Countenance muſt be friendly, his ordinary (m) language to her Arift
, de cura rei
nild and ſweet, his behaviour obliging, hiscommands ſparing and reſpect. fam.l.l.
full, and his reproofs gentle. He muſt neither be Abječt nor Magi. Imperare, maritus
Sterial. If bis Rule be coo imperious,his love is deſtroyed ; if his love it Dominus res
be not diſcreetly expreft, bis Scepter's loft, and then he is diſabled from quam prDidet, ſed
doing God ſervice, or his Family good. He Mould never imagine it animus corpori.
that a rude inſolency or perpetual bitterneſs is either the way to keep or
Lud. Viv.de off.
oſe his Authority arighe Yea, the Spirit of God exprelly faith, Col.3.19. Nones Dominus fed
Hmbands love your wives, and be not bitter againſt them. If meekneſs of maritus: non ancil-
wiſdom will not prevail with thy wife, thou art undone in this world, lium fortitus es, fed
and be in the world to come.
uxorem. Redde ftu-
And ſo much
for the heads of the husbands Duty to his wife : I now dio vicem, redde a-
mori gratiam.
proceed to the Third thing, namely to declare the Duty of the wife in Ambrof.tom. 4.
this Poſition.
p.55
The great Duty of every wife is to reverence her own husband. She ſtands III.
obliged to many other Duties as you have heard, which ly common (m) Tloudina Tép ce
between them, but ſhe is ſtill ſignalized by this. This is her peculiar 38 ctis i Narone
qualification as ſhe is a wife. Let her have never ſo much wiſedom, 031 ; xmy nézy, tei
learning, grace, yet if ſhe do not reverence her husband, the cannot be fuese, cins, me vle oré
a good wife.
È se zjégcsoso
Look to her Creation ; Me was made after Man, he has ſome honour Chryſost. in Ephef.
by his ſeniority. 1 Tim.2.13. For Adana was firſt formed, then Eve. She hom. 20,
was made oxt of Man; he was the rock whence the was hewen. I Cor.
11. 8. For the man is not of the woman, but the woman of the man,
made
mar.
She was
Lll 2
:
308
Serm. 16.
What are the Duties of Husband
M
$
omnes humanæ ac
made for Man, 1 Cor. 11.9. Neither was the man created for the woman,
bat the woman for the man. So that it is not Man, that hath ſet this Or:
der, but God himſelf. Look again to the Fall, and there you hear
what God faith, Gen. 3. 16. T hy de fire ſhall be to thy husband, and he hall
rule over thee. See in che New Teſtament, leſt Chriſt his being made of
A woman ſhould ſeem to alter this inviolable Law. Colors. 3. 18.wives
ſubmit your ſelves to your own busbands, as it is fit in the Lord.
1 Pet. 3:11
Likewiſe ye wives be in ſubjection to your own husbands. Ver. 2. your chaft
(n) Non modo converſation muſt be coupled with fear. Ver.5. The holy women of old adorna
mores majorum do ed themſelves with this fubjaction to their own husbands: and to in my Text.
inftitutæ, ſed leges
Let her be never ſo great, never ſo good ; and though her husband
divine, ipſa etiam be never ſo mean, and never ſo bad, yet this is her indiſpenſable Du-
natura clamat, mw. ty, to reverence her husband. And this Principle muſt firſt be fixe
lierem debere e in her heart, that ſhe is an (x) Inferiour, that her husband is a degree
Subditam viro,aces above her ; that it is neither agreeable to nature or decency to ſet the
parere. L. Vives de
Chr. fem. p.704.
head below, or no higher then the Rib. And when he is reſolv'd in
() Sic Cornelia this, then will the with much delight and eaſe go through her Duty.
iruta plerique, qui A wiſe God hath ordered it thus, and therefore it is belt.
honoris gratia sci-
Now I Mall open this Duty according to my former Method
pionis cognomina-
bunt; maluit Cor-
1. In its Nature.
nelia Grantii no. 2. In its Patternt.
minari, L. Vives,
3. In its Effects
(P) Ità me dii u.
1. For the firſt, The Nature of this Reverence ; It is a true cordial and
ment,ut toto conui.
rio nunquam abs te conjugal reverence, ſuch as is peculiar to a good woman. And I con
ad alium virum de ceive it is made up of 1. Etimation, 2. Love, and 3. Fear.
Aixerim oculos. 1. The wife ought to honour and eſteem her husband. Efth.1.19. Tben all
(9) Sed horridus, the wives Shall give to their husbands [honour] both to great and fmall. And
do inculius ist. Sie to this end, the ought to contemplate all the excellencies of his Perſon,
mel placuit. Nunza
gaid vir friguinter
whether of Body or Mind, and to ſet a due (0) value upon them, and
eligendus? comide not to think meanly of every thing in her husband. Thus when the
rem fuam da bos eo wife of Tigranes was asked by her husband, after a great ſolemnity, what
ligit og equus dili- the thought of Cyrus, whom every one did commend as the moſt ex-
oil, oi mutetur cellent perfon in all that company, Me anſwer'd roundly,.(P), Truly
neſcit compar alte. I look't at no body there but at you my husband. And if the husband be but
rius, da je non to- meanly accompliſht, yet Mhe ought highly to value the excellency of his
iamputat. Ambroſ. Place, feeing the Holy Ghoſt hath in this very reſpect fild him the l.
Otimet Virum mage and Glory of God, i Cor. 11.7. So that whatever he is in himſelfor
Twum do adultera, to others, yet io the wife he is a None-fuch. Such you eſteem'd him,
erum non ideò when you (9) choſe him, and ſo you ought ſtill to eſteem him. And
quid illum amet, you are to remember the Gn and puriſhment of Michal, 2 Sam. 6.16.
fed quod fibi ipl She deſpiſed her husband in her heart : and ver. 23. She had no child to the
delikti : timet ve day of her death. The wife ought to conſider, that her honour and re-
rim #xor virum ſpect among her family and neighbours doth very much riſe and fall
ftum fidelis dos bo- according to that which the bears to her husband, ſo that in honour.
mesta, non ex male ing him the honours her felf.
conſciuntio fed ex
2. This Reverence is made up of (r) Love. Which though it be moſt
conjugali dile&tio.
me. Muſc, in loc preft upon the Husband, yet is alſo the Duty of the Wife, Tit. 2. 4.
Teach
Serm. 16.
309
and Wife towards each other.
Teach the young women to be ſober, to love their husbands, to love their chil.
dren. Thus Sarah, Rebecca, and Rachel left Parents, Friends, and
Country out of their intire love to their husbands. Thus thoſe ex-
cellent women being beſiegød together with their husbands in the Caſtle
of Winsberg, having liberty for themſelves to go out and carry what
they could with them, took up each their husband, and ſo delivered
them. But above all compariſons is the Inſtance that L. Vives gives
us of a generous (s) young woman, by name Clara Cerventa , well (s) Si deformis eft
known to him, that was married to one Valdaura, that proved to be maritus, amandis
,
full of diſeaſes and lothſome fores, whom yet le attended with that L. Vives, who
care, coſt, and love, dreſling his fores, which no body elſe would gives a large nar-
touch, ſelling all her attire and jewels to maintain him, and after ren ration hereof. po
long years of languiſhment, when he was dead and her friends came 706. de Chr. fæm,
rather to congratulate then condole her loſs; the with great trouble (t) AX 7876 ool
told them, that ſhe could be willing to purchaſe her dear Valdaura a.
Κοίταξεν αω την
gain with the lofs of her five Children. It is not fond doring love, but
love, but you cãmov Qirma
ſuch love as this, which begets reverence in the heart of the wife to 70s. de f&tó on
her own husband. And indeed there is no better means to increaſe the incias é mainote,
husbands love then the(t) wives reverence, and that alone, will make this a guíce, iva d’xó
ſweet and eaſie.
ως φής καις το
3. Fear is the third ingredient into the reverence which the wife owes unto
υποπτάχθαι.
her husband. And this i told you was the proper import of this (u) bom.ic.
Chryfosi. in Cola
word in my Text. And this is requir'd i Pet. 3.2. a cbaſt converſation (11) Quo verbo ta-
coupled with fear : the one is not ſufficient without the other. And this lem intelligit timo:
the (x) Philoſopher ſaw and acknowledged, and thereupon diſtinguiſha rem, qui ex amore
ech between a ſervile dread, and an ingenuous fear; exploding the for. rinerentia erga
mer as unfutable to the nearneſs and dearneſs of that Relation, and 14r. Zinchin loco
exading the latter : which is no more then a (y) cautious diligence to (x) Vxor autem
pleaſe him, and care left le mould offend him, A wife muſt not lic honeſta ſuur virum
down and ſay, If he be pleaſed, ſo it is; if not, let him help himſelf itx it aquum eft
how he can. No, but I will do my utmoſt to give my husband con-
pudicè piazione:
tentment : For though I do not fear his hand, yet I fear his frown. g co bei debet,
Better I ſhould diſpleaſe all the world, then my own husband. She (y) subje&lioilta
ought rather to deny her ſeif, then make her Head, her dear Head to confiftit in hoc, ut
ake.
mulier tanquium in-
2. And now let us trace this Reverence of the wife to her husband in ferior virun tan-
its Pattern laid before her in the context of theſe words. And here I
quam caput rete-
reuthy, obſeruet,
affirm theſe two things:
cuveat ne offendat,
1. That the wife ought to Reverence her husband, as the Church doch led ejus mandate
Jeſus Chriſt. So ver. 22. Wives ſubmit your ſelves-unto your own husbands, lato animo præflato
as unto the Lord : and ver. 24. Therefore as the Church is ſubject to Chriſt, (3) Truncus esi vir
ſo let the wives be to their own husbands in every thing. Examples are pre. Le plane mortuus ,
valent, efpecially of wiſe and good people; here's the example of all cujus caput non eft
the wife and godly people in the world to perſuade the wife to reve. Chriftus: demens
rence her husband and the Apofile ſeems to ſay, that it is as much a
do temeraria eft
duty in the wife to be (z).ſubject to the husband, as it is in the Church mulier, cui vir 20.
. .
to be ſubject to Chriſt.
de Cbr. f. p.704,
IR
1
2
310
Serin. 16.
What are the Duties of Husband
>
111r,
In purſuance of this I Mall not expatiate, but keep near my
Text.' Two things proclaim the Reverence that the Church bears to
Chriſt.
1. The Matter of her Subjection, and that is in every thing : Nie
doth not yield in great matters, and ſtick at ſmall, nor yield in ſmall
things, and deny in great : the doth not yield to hin only ſo far as
her Interest or Appetite permits her, but when he requires it, denies
them both. So fáith the Apoſtle, verf.24. Let the wives be ſubject to
their own husbands in [every thing] that is, in every thing that is not
forbidden by an higher power, even the Law of God. Indeed, if a
thing be only inconvenient, the wife may mildiy reaſon and Mew the
inexpediency of it; but if Me cannot convince and ſatisfie ber Hufe
band, the mult (if there be no fin in the caſe ) ſubmit her reaſon and
her will to his.
2. The Manner of her ſubjection ſpeaks her Reverence; and that is
free, willing, chearful. Thus the Church yields up her ſelf to the will
of her husband; infomuch as it is made a kind of proverbial pattern,
Eph.6.7. with good will doing ſervice as to the Lord; implying that the
ſubjection and ſervice that we perform to the Lord is with a good will.
(1) Nun que ita And ſuch ought to be the ſubjeđion of the wife, moit free and willing;
vivit, ut fe ac ma-
ritum rem prorſus
ſo, as if there were but (a) one will in two breſts. Thus Leah and
unum effe arbitre. Rachel, Gen.31. 16. followed Jacob like his Shadow ; when he makes
hæc abfolvit a motion, they conſent; if he'l go, they will follow him. And
numeros omnes fan- was not Sarah's Reverence (6) cordial, when within her ſelf in her
Ete uxcris. Lu. Vi heart the called her husband Lord, Gen. 18. 12,
And therefore a contra-
ves de Chro fæm.
pag.678. dicting or grudging ſpirit is very unſuitable to the religious wife; and
(6) I his ſubmiſſi- ever leaves a ſting in his heart and gailt in hers : For uſually it is a
on muſt not be ſign of unmortified pride and ſelf conceit, and entails the curſe of
fpe&ts,or for fear unquietneſs upon the Family, and writes a dangerous example to in.
of wrath, but re- feriors. If the husbands government be too heavy, yet it is better
ligious, and for for you to leave him to anſwer for his ſeverity, than for you to an.
conſcience fake. ſwer for your (C) contempt.
Gatak.Serm.p.198
2. The wife ought to Reverence her husband, as the Members do the
,
ro) She ows her
Duty not onlyor Head. So vers. 23. For the husband is the head of the wife. He is an
principally to Head for infidence and ſympathy, that's her priviledg : he is an Head
her husband, but for eminence and rule, that is' his. And how ſhould the expect benefic
to the Lord, ſo from her head, if the do not honour her head. To (d) diſhonour a
will not excufe mans head is always rank'd among unnatural lins. All the members
hers. Id. p. 199. are ſenſible, of what uſe the Head is for their good. There are con-
(d) 1 Cor. 11. 4. tinual cares and projects for the ſuſtenance and comfort of the body,
and therefore they are willing to give the head its due honour. The
hand will ſubmit to a wound to ſave the head : If the head reſolve to
riſe up to work or pray, the whole body is up preſently ; if the head
deſign a journey, never ſo long, never ſo dangerous, the body
ſays not nay, but obeys as long as poſfibly it can. Why, fo mould
the wife New honour to her head ; The ought to honour him next un-
to her Maker ; Me muſt be afraid by her
frowardneſs or fullenneſs to
break
Serm. 16.
and Wife towards each other.
311
break her own head; ſhe muſt not croſs the porpoſes of her head; it
is prepoſterous for the (e) head to go one way, and the rib another : (e) Non sectis ac
She muſt readily follow the directions and counſels of her head; for milės ſuo imperato-
the members muſt not teach the head which way to go; they ſupport fiulet, aut luna foli
it, but they do not direct it. Indeed it is ſaid, that the vert nors wo- præeffe,aut brachi-
man is the crown of her husband; but yet there is more (f) worth in the um capiti. L, Vives
head than in the crown. so that ſtill (except always caſes wherein ubi fupra.
the head is (5) craz’dor notoriouſly diſtempered) it will be the wif- radiis mariti." Ju-
dom and duty of the wife to be ſubject to the husband as unto her Atinian.
Head.
(8) The man hath
And this hath brought us to the Third thing, by which the Reverence government in
of the wife is deſcribed, and that is by the Effects thereof; And they the houſe,except
be
alſo are either, 1. In word, or 2. In deed.
malum, i.e. a fool..
1. In word. For ost of the abundance of the heart the mouth ſpeaketh. Luther.
And if there be that inward fear and reſpect in the heart, which God
requires, it will be legible in the words of their mouths. The ſame
Law that binds the heart in this caſe, doth alſo govern the tongue.
In ber tongue is the law of kindneſs, Prov.31. 26. And here certainly
a wholcom tongue is a tree of life; whereas perverſneſs therein, is a breach
in the ſpirit, Prov.15.4.
Now this Reverence in the Wife is ſhewed,
1. In her words of her husband. Which Thould always be compos'd
of reſpect and honour. Thus Sarah is brought in by the Apoſtle, i Pet.
3.6. Even as Sarah obeyed Abraham calling him Lord, whoſe daughters ye
are as long as we do well.
And this was the language of her heart, as
you heard before out of Gen. 18. 12. And no wite is too great or
good to imitate her example in the main, by giving reſpectful titles
and expreffions of her husband; whereas on the contrary it is oba
ſerved of the naughty woman, Prov.7. 19. Me only affords her huſ-
band in his abfence, the man (for ſo it is in the Hebrew) is not at home.
And it were well, if this were the worſt cicle and character which
many wives do give their husbands behind their backs. Whereas all
che reproach and ignominy that they pour out on their husbands,
doch infallibly redound to their own name, their (h) honour and (b) Nam do vir iz
oris maj ftatem,
reſpect ſtanding and falling together.
more do benevolen.
2. The words of the wife to her husband ought to be full of Reverence, tia tuetur, do 1:
And therefore the mould beware, 1. Of an Exceſs in the quantity, ljer viri, culin do
not prepoſterouſly interrupting her husband while he is ſpeaking, nor
obedientia.Ni.
bilgenus,nihil pes,
anſwering ten words for one. For (i) ſilence doth more commend
the wiſdom of a woman, than Speech; and the that is wife Spareth her derunt; bonoreca-
words: and though the ſeem to be religious, yet if the do not bridle her rebis, si crurit
tongue, her religion is vain. And 2. She muſt beware of a Defect in the vir. Lu. Vives ubi
quality of them, viz, of meekneſs and reſpect. For the great ſtudy of fupra;
the wife ſhould be to get a meek and quiet Spirit, which in the light of namentum cut cum
(iuxorium eft ong
God (yea and of man too ) is of great price, 1 Pet. 3. 4. When the marito aut per ma-
heart is once meekned by the grace of God; then her words will fa. ritum loqui Id.ibid
vour of it, and not till then. And though they may think that this
will
nihil fortuna pro-
312
What are the Duties of Husband
Serm. 16,
!
p 709.
will invite and further the infolency of an unkind husband, yet they
may reſt aſſured that that which is moſt pleaſing to God, hall not
tend to their prejudice any way. For hath not God ſaid, that a ſoft
tongue breaketh the bone, which is more than any virulent tongue can
do, Prov.25. IS.
Let every godly woman therefore ſo frame the matter and manner
of their words to their husbands, as knowing that God ſtands by; to
1
whom they must give account of every idle word, much more of every ir-
reverent and contemptuous word at the day of Judgment, Mat.12, 36.
It will be an unſpeakable comfort at Death and Judgment to reflect
upon the Vi&ories which their patience hath gotten; and how oft
their quiet filence, and mild anſwers have kept the peace. In con-
jugal conteſts though each ſhould be now to paſſion, and ſwift to
(k) sin cæperit ex- peace ; yet where (k) one muſt yield, it is moſt reaſonably to be
candefcere, noli expected from the (1) Inferior. No woman gets honour by the laſt
contra niti, & ex word. Some will ſay, Their tongue is their only weapon : But the wiſe
uno infano duos fa do know, that their tongues are not their own; That when they (m)
L. Vives de Chr.f
, are ſet on fire of hell, they ſet on fire the courſe of nature ; and that by ones
very words they may be condemned. Look into the Scripture, and dreſs
(1) The Wife is your felves by that glaſs. What did Rachel get by her paffionate
bound rather to cerms, Gen.30. 1. Give me children or elſe I die : and as ſoon as ever
ment, as is impli. Mhe had children, loſhe died, chap.34.19. Whereas on the contrary,
ed in that i cor, the diſcreet and mild behaviour of Abigail to her husband, (though
7.11. Let her be be were a Churl) gained her both quier, comfort and honour. This
reconciled to is certain, if meekneſs and reſpect will not prevail, (n) anger and
tak.Serm. p.188. pallion never can ; if Duty work not our quiet, how ſhould
cm) Jam.3.6.
lin
(n) As the Cap 2. The Effelts of a Wives Reverence to her Husband muſt be in Deed alſo.
tains of Cyrus
And that
coinmanded their
Souldiers to re-
1. By Obedience to his Directions, and Reſtraints. If he be to rule
ceive their ſhout. over her, Gen.3. 19. then me is to obey. And the Apoſtle, i Pet.
ing enemy with 3.6. tels us that Sarah obeyed Abraham : He bids her, Gen. 18.6. make
filence, and when ready quickly abree meaſures of meal, &c. and it was done preſently,
they had ended, though ſhe knew not what gueſts her husband had brought. And the
thout:fo husband Apoitle Paul ſaich, it muſt be in every thing, -Eph.5. 24. which he both
and wife muft a. urges and explains by this, as it is fit in the Lord. So that the wife is
gree not to ſhout bound in conſcience to obey her husband in every thing that is not con-
together. lutarcho trary to the will of God. Indeed, if he command her to do any
Col 3.18.
thing, that is finful by the Law of God, as if he ſhould bid her tell a
Sic placeat wx-
er voluntati conju. lye, bear falſe witneſs, or the like ; ſhe muſt modeſtly and reſolvedly
gis, ut non displi
. refuſe it. If he forbid her to do any thing, that is by Gods com-
ceat voluntati con- mand made an undiſpenſable ()duty unto her; as if he ſhould abſolutely
ditorise Daver.ex forbid her to pray, to read the Scripture, to fan&tifie the Lords
Gregor.
day, or the like ; then ſhe muſt rather obey God than Max. But in all
other caſes, though Me may reſpe&fully perſwade with him, yet if
he inſiſt upon it, her obedience will be her beſt ſacrifice, and her
compliance will be the means to make her yoke the more eaſie. If
the
Serin. 16.
313
and Wife towards each other.
1e.
the husband will have her to ſtay at home, Me muſt not run abroad
without his conſent; but as that good shunamite, 2 King. 4.22. She
called to her husband, and ſaid, Send me I pray thee one of the young men and
one of the Ales, tbat I may run to the man of God and come again. And in-
deed the houſe is her proper place, for me is the (p) beauty of the cp) She that tarri.
houſe, there her buſineſi lies, there he is ſafe. The Ancients paint. ed at home, pſal.
ing them with a Snail under their feet, and the Egyptians denying nis decus domûs.
their women (9) Shoes, and the Scythians burning the Bridles, (9) Egyptic mulie.
Chariot axle.tree at her door, when ſhe was brought to her husbands res majorum insti-
houſe, and the Angels asking Abraham where Sarah was, though he tuto calceis non y-
knew well enough, that it might be obſerved, (r). he was in the tent, meminiffint tempus
Gen, 18. 9. do all intimite, that by the Law of Nature, and by the exigendum. Ply-
Rules of Religion, the wife ought to keep at (V) home, unleſs urgent tarch.precept.con-
neceſſity do call her abroad. When Sun and Moon both diſappear, jug.
the Sky is dark; and when both busband and wife are abroad, many culum Vir hofpitum
(M) Aite taberna-
diſorders breed at home : and you know whore Character it is, explorat adventus,
Prov. 7. 11.
She is loud and ſtubborn , her feet abide not in her intra tabernaculum
houſe, &c.
Sara tuetur fæmi-
So alſo where the husband judges moſt convenient to dwel, there næ verecundiam do
the wife muſt chearfully conſent to dwel with him, though it may be, isto exercet pædo-
either in reſpect of her friends, or of his, more uncomfortable to
Foris maritus
her. Thus when pracob was reſolved to carry his Wives from their invitat, intus Sara
friends to his Countrey, they readily yielded, Gen.31. 16. Thus convivium ador-
when Ahaſuerus fent for Vajthi, though his command ſeemed inconve. nat. Ambrof. tom.
nient; yet he had been truer to her Duty, as well as to her Intereſt, 7) The Apoſtle
had the come to him : for the husband is the Head of his wife, and Tit. 2. 5. joyneth
The must obey bim. He that appoints them to love their husbands, chaſtity and
Tit.2.4. doth in the next verſe enjoy them to be diſcreet, chaft, keep: home; keeping
ers at home, good, obedient to their own husbands, that the Word of God be together, cgát ski
Serm. p.195.
not blafphemed. For though even good women be put to filence, yet
good works never can.
2. Her Real Reverence is required and Mewed in asking and hearkening to
his Courſel, and Reproofs. The Husband hath been taught wiſdom in his
counſels, and mildneſs in bis reproofs; and the Wife muſt be taught
to expreſs her Reverence in (r) Heurkening to them. In the Diſpoſal Eguum autem,
of Child: en, Rebecca would not ſend facob co ber Brother Laban with. ut deinceps uxor
out conſulting Ifaac, Gen.27. 46. So Hannah in the caſe of Samuel, quia marilus periit
i Sam.1. 11. In the diſpoſal of a Servant . Sarah would not diſcard auſcultando uxori.
Hagar without conſulting Abrah.im, Gen. 21. 10. In entertsining Daven, in Col. på
Strangers : The Sbunamite would not receive a Prophet into the Houſe, 538.
without adviſing with her Husband, 2 King 4. io. In diſpoſing of
her Husbands Goods, we find ſtill the mans hand in it : the propriety is
in him, and the uſe is to her. So that unleſs there be a notorious
Impotency in him, or ſome Tucite or General Conſent, or ſome caſe of
preſent and abſolute Necefiry, as in the caſe of Abigail, Me oughe
not to diſpoſe her Husbands Goods. Indeed, be ought according
to the general Obligation of their Relation, and according to the
par-
Mmm
ticular
314
Serm. 16,
What are the Drusies of Husband
į
quum (dulterino. in her.
ticular Diſcretion of his Wife, intruſt her in the ordinary affairs of her
Sphear, and by his Bounty enab'e her ev do good, where there is need,
and not to put her by his penuriouſneſle upon the temptation of pur-
Joining from him : but if he do forget his duty, let not her forget
hers, which is to do him good and not evil all the days of her life,
Prov 31.12
But her burdelt task is in the loving and thankful bearing of Reproof,
which is a bitter pill to feſh and bloui, eſpecially when there is a
(is) Omnes illius proud and contentious ſpirir. But herein the ought to conſider, that
vultus firmet,riden. The is not without infirmities, which as none huh ſo much opportunity
ti arridebit, merfio to fee, ſo none is ſo much obliged to repreſent unto her, as her Hur.
se præbebit me.
band. And to anſwer him with a froward tongue, or a clond; brow, or
fiam; fervatia fine
per autboritate na: a careleſs negligence, is the greateſt ingratitude and
diſcouragement in
tronalis integritatis the world. But if her heart be full of Reverence to him, and eſpecial-
g' virtutis : ut mir ly if the believe his heart to be full of love to her, this pill will be
çis illa ex amico
ivell digeſted, and by the blelling of God work a real amendment
J.loveniant animo
L. Vives ubi fupra. 3. The Real Efeits of the Wives Reverence to her Husband is ſeen in her
(x) Magniz amari. Behaviour towards him, which ought always to be chearful and reſpecte
tudo eft in domo fel. She mut not allow or nouriſh that croſsneſs of humour to be
7! Xor tristis, Ambr.
Cullen or dumpiſh, when he is pleaſant, or on the contrary contemp-
tos.p.265
(1) Nec al.guideft, tuoufly frolick, when he is (ad: but muſt (u) compoſe her carriage,
91.9d ita alicuet vi- her girments, her converie to give him content, and to increaſe his
visn ab r. ore , ut delight in her. For if bis heart be once eſtranged from her, unleſs
con ingots som in the fear of God with hold him, lic may quickly ren ler her condition
tenta. Compard unſpeakably miſerable. She ought therefore always to expreſs Com.
to a continual tentedneſs in her eitate, and that will help and move him co bs content
droppi g, which in his.' She mit entertain him into his Houſe with a (x) chearful
drives a min out
of his houſe. Frov.
countenance, that he may delight to be at home: and ſtudy the arts
27.15. Lu.Vives how to pacifie him, if ought have provok'd him : or how to convince
and reform him, if ought have infnar'd him. She muſt obſerve when
(z) Mure xj iš and how his meals, his cloaths, his lodging do pleaſe him, and ſhew
dospos perice the greatneſs of her reſpect in theſe leffer things. For even about ſuch
gimürge é to sugé- things, ariſe the moſt frequent and Sharp conteſts, which a diſcreet
ww.unne i fyw and godly woman will labour to prevent, not only becauſe diſquiets
erres aule Tüd qu- do ) alienate the heart, but becauſe me cannor live under his
comes of cardag. frown, nor eat nor Neep contentedly while he is angry.
And not.
Chryſoft, in withſtanding the freedom and familiarity of their converſe together,
Col. bim 10. yet the mult ſtill behave her ſelf with all reſpect towards him, and
c) Quæ malisat fi. that familiarity muſt not beget contempt. His love muſt not make
rui. imperare viris her to forget ber (z) dury, nor his fondneſs her reſpect. The more he
filam obtemper:1re
prudentibus;com
condeſcends to her, the more ſhe muſt deſcend into her place, and
funt fimilis, qui thus oblige him by her demeanour. She moſt conſider, that it's bet-
in viâ cæcis discere ter to (a) obey a wiſe man, than to rule a fool, as it is better to follow
waliunt, quum 13-
a skilful guide, than to lead one that's blind. Few Husbands ſo
dentes do itineris
peritus ficui. Plu. bad, but the diſcretion and reſpect of a Wife would reform them
i
turc's pler.com, and few Wives ſo ill-tempered, but the wiſdom and affection of a
Husband
Serm. 16.
315
and Wife towards each other.
Husband would make them better, And ſo much for their particular
Duties to each other.
I know that many will turn off all this by ſaying, We all fall foort
of our Duty in theſe things; we ever did , and ever Mall : and ſo
they neither grieve for their miſcarriages paſt, nor ſeriouſly indea-
vour to reform them; and ſo leave the cure deſperate, becauſe the Di.
ſeaſe is common.
But a juſt and holy God will not be ſo mocked. He gives not bis ſacred
Laws to be ſo bighly put off. If we make not conſcience here, we make
a conſcience no where ; yea (though the beſt will fail) unleſs we ſtudy
with all our skill, and ſtrive with all our ſtrength to be faithful in all
theſe things, our other Duties will be abhorred. He that regards nor
all,regards not at all in Gods account. And if Divine Vengeance do not
meet with them in this life, as it often doth ; yet without doubt it waits
for them in another. But I hope better things of you, and things that accompa
ny ſalvation, though I shus ſpeak.
I come at lait in the Fourth place to preſent you with ſome Directions IV.
how to accompliſh theſe Duties, that fo husbands and wives may moſt
certainly be bleſſings to each other. And they are there.
1. Maintain Purity in Soul and Body in Sing!e. age. This will greatly
diſpoſe you for the Duties of a Married life, and alſo lay up a Blesſing
for it. Let every one of you know how to posſeſs his veſſel in (anctification
and honour, 1 Theſſ. 4.4. He that gives the reins to his vitious affedi.
ons before Marriage, will find them as impetuous after Marriage. For
Marriage (as (6) One well faith) is like Salt, which will keep ſweet
(b) Mr. Whately.
that which is untainted, but reſtores not that which is already unfavoury.
A chaſt and honeſt heart will (with the bleſſing of God) by marriage
be preſerved; but a filthy heart will find occalion to be naught in any
condicion. Beware therefore of the beginnings of Luſt, Ace them
like posſon; forbear ſuch (c) company and diſcourſe as debauch the beart;
(c) Lacanaqueen
avoid ſpeculative uncleanneſs, and keep the heart ſtored with religious dam marita juveni
thoughts, and the body imployed in a conſtant calling. Conſider that rem fædam rogan-
the greateſt flames begin with a ſpark, and therefore tamper not with ti, Darem (inquit';
the pleaſant motions of original concupiſcence. Subje&t not the ſoul of 'num quod petis, pa-
a Man to the pleaſures of a Brute; this is ſure, that they periſh in the tris erat,dum effem
uſing, and leave nothing but a ſting behind : and fooliſh is that plea- virgo: nunc margin
ſure, where that which delights, inſtantly (d) vaniſhes; and tbat which ti, pofiquam nupt
remains, perpetually torments. If you have been overtaken with theſe Lu. Viv. de che
.
faults, cleanſe your hearts and hands by the merits of Christs blood
(d) Verum nimis
in the uſe of Faſting and Prayer ; That God may not viſit upon you um miſeranda er
your Old fins, by giving you up to New ones, or by bringing fome lig. plangendo condit)
nal curſe upon you, in husband, wife, or children. And get a bler. gotubi cito pret
fed taſte of thoſe more firm, fafe, and raviſhing delights, which are le permanet fine fi-
to be found in the favour and promiſes of God, in the pardon of ſin, ne quod cruciat.
and aſſured hopes of life and immortality. Theſe will ſufficiently diſ. Id.p.725.
grace thoſe groſs and baſe abſurdities, and make you to take no de.
Jight in the muddy Bream, that have drunk of the Spring.
Mmm 2
2.BG
316
Serm. 16.
What are the Duties of Husband
de uxore duc.
(e) 2. Be (e) conſiderate in your choice. You ſee how ſevere the Rules
pro Nyx of that Condition are, when you are once ingaged in it ; And there-
:Non 8 ]'03 fore when you find that you are called to it, be fure to recommend it
feftina,eme agrum: earneſtly to God by (f) Prayer, as Abrahams ſervant did, Gen. 24. 12.
memorem. Buxtorf. In this way be ſure to acknowledge him, and he shall direct thy paths,
ex Jevam.
No buſineſs ſo critical, none ſo weighty, and therefore no buſineſs ſo
C) Tuvaince Č»- calls for 'g) ſolemn and earneſt Prayer. And let Reaſon and (h) fudg-
in * gedy xe- ment have ſome ſtroke in your choice. Do not firſt love, and then con-
Tapuga&x éta ſider, but firſt conſider, and then love. Chiefly fix your obſervation
quiso sou gevens on the Soul of the party; nany marry to lay lands to lands, or mo.
yuppa gazdis. Chrys
. ney to money, but fee you thar his or her (1) Soullie well for yours.
For no (k) Beauty, Friends, or (1) Portion will ſettle upon you a com-
(8) tav melapo fortable life, if pride, paſion, or any other luſt predominate in the
zást vy Sn75s Toy Soul. And why will ye eſpouſe a perpetual croſs for ſome prefent
sydpe, L'zv. sme profit or delight?
TQ @ @ , öv är It concerns therefore the man, and eſpecially the woman, to indea.
génns, ou dixoró- vour to marry a member of Cbriſt, a religious perſon; where they
Menoov. Id.in Col. may moſt racionally expect the confcionable diſcharge of their reſpe-
(b) For Fitneſs ctive duties. If ſuch be not the beſt husbands and wives, it is not by
in ſpecia),as well reaſon of their piety, but their defect of it. Add to this, a Diſcovery
general, muſt be of the (n) natural tempers of thoſe you mean to marry. If they be
one main ground proud and imperious to others, ten to one they will be fo to you; if
of our choice. they be cholerick, ſowre or ſullen, you will hardly find an Heaver
Gatak.Serm.f.176.
upon Earth.
And you ought to deal plainly with one another, both
(1) In
in the life of concerning your natural Defets, concerning your moral Diſpoſitions;
the
and concerning your civil Condition, that you may not give, and that
(4) Florem decoris Sat an may not take an advantage, whereby to cauſe diſquiet or re-
fingulicarf uni dieso pinings afterwards. You count it a cheat, to have an unfound, ill.
(1) Quicungue du
condition decrepid beaft put upon you, for a found, young, and
cit uxo em propter towardly one; certainly it is the greateſt injury in the world, to de-
, ci erunt fraud one whom you pretend to love ; and to wrong them in that
liberi jion probi. wherein you can never make them reparation.
Buxt. ex Prov.in
3. Study the Duties of Marriage before you enter into it. Leap not in-
Kiddurch.
(m) If ihou were to this ſolemn condition at adventures. There are croſſes to be born, ,
to take an houſe, there are ſnares to be avoided, there are Duties to be done, and do you
thou wouldlt en- make no proviſion?? Hence flow the frequent miſcarriages in that hong-
quire whar com rable eſtate ; Hence that Repent ance that is both too soon, and too late.
inodities or jl." The Husband knows not how to Rule ; and the wife knows not how
conveniences,
That neighbours, to obey. Both ignorant, both conceitet, and both miſerable.
&c. and yet that And therefore Parents ought to teach their children the Duties of
thou main rell. Wedlock, before they enter into the State of Wedlock: neither can
upon a dinike; they ever be acquired before God, that hurry young people, ready
&c.Chryfoft.com.8. or unready, willing or (n) unwilling, yea ſometimes very có) chil.
d' uxore ducenda. dren, for ſecular advantages into this Relation. A courſe that hath
in) Hoftis uxor eft,
ubi invita ad virun venit. Plaut. 6) Hoc etiam ſciendum eft, quod pueri ante 13 aninos do pøellæ ante
12. annos ſecundum leges matrimonium inire nequeunt. Qiiod ſi ante prædi&ta tempora copulam inierint, Sepa-
fari poffunt,quamuis affenfit parentum jura i fuerunt, Lombard. lib. 4. defti 36.
been
land.
Senec.
divilias
Serm. 16.
317
and Wife towards each other.
been ſignalizéd by infinite diſaſtrous conſegueạces. And moſt people
ſtep into that eitate meerly to obtain pleaſure and gain, but as ignorant
of their Duty, as the Beaſts that periſh : and ſo families, that Mould
be the Nurſeries of the Church and Commonwealth, prove to be the very
Seed-plots of diſorder and debauchery:
Indeavour therefore to read over, beſides the Scripture (which is
the Book of all Books) Dr. Gouge his Treatiſe of Domeſtical Duties, or
Mr. Bolton, or Mr. Gataker, or Mr. Whateley on the ſame Subject;
And the learned will loſe no labour in reading Ludovicus Vives de officie
Mariti eớo de Chriſtiana fæmina, froni each of whoſe Garden I have made
up chis ſmall Pofie, and wherein you will find, eſpecially in the firſt
and laſt, a more full and clear ſtaring and proving theſe things, then
can be expected from ſo ſimple a man in ſo ſmall a time.
4. Reſign up your ſelves both of you unfeignedly unto God, and to his will,
until you be ſavingly regenerated and landified , you cannor
you cannot (PIf he be plex-
pleaſe God, nor be intire bleſsings to one another. You may indeed live led, he will turn
together like civil Pagans, but what's this to the life of Chriftians? Reli- thy water into
gion will moſt firmly bind you to God, Religion will moſt firmly bind wine; if he be
you to one another. A good temper may do much, but a new nature ſuper- will turn why
added to it, will do more. The Husband that truly, I ſay that truly fears wine into vine-
God, dares norbe bitter to his wife; the wife that truly fears God,dares gar.Gatsker -er'in.
P. 141.
not be cro's with her husband. A Bible plac'd between you will take up
many a difference, comfort you under many a croſs and pang, guide
you in many a ſtrait, wherein fleſh and blood will be confounded
and at a loſs. And then in thoſe critical caſes wherein Duty and Pal-
fion ſtrive for maſtery, reſolve witb your felves, that it is much bec-
ter for cither of you to obey Gods will, than to have your own ; That as
there is the higheſt Reaſon in his Comthands, ſo there is the greateſt
Sweetneſs in obeying them. Set oft before you that golden Rule ;
Matth.7. 12. and calmly conſider whether you behave your ſelf to
your goke.fellow, as you your ſelf would be dealt with, if you were
in their condition. And though you be never ſo juſt and good o.
ther wayes, yet believe that, fam. 2, 10. he or she that keeps the whole
law, and yet offends (knowingly and commonly) in one point, is guilty
of all
. Your Righteouſneſs abroad will not excuſe your croſsneſs at home,
nor her zeal in prayer make any amends for her heat in paſſion. But
when you are both reſolved to ſtudy your own duties, and ſincerely
to do them, how hard foever, you will live together as heirs of the
grace of life, and as heirs of the life of glory.
5. Settle four affections well at the beginning. It was a wiſe and true
obſervation, (9) that veſſels which are compacted of divers parts, or (9) Finiwych preso
glued together of divers pieces, at firſt will eaſily, with every bruiſe conjug.
or fall be broke in pieces, but when they are ſtrengthened by tract
of time, it will be very hard, yea ſcarce poſſible, to ſeparate tltem :
So it is in marriage, at firſt the union is raw and green, an unkind-
neſs then, a croſs word or look will quickly alienate, but when time
and experience have conſolidated this new iprung affition, then it
will be much harder to diffolve it,
And
318
Serm. 16.
Whout wre the Duties of Husband
p.
And being once aſſured of a conjugal love in each other ; give no
way to curſed fealoufie, which very often hath no other ground, than
the Weakneſs or Wickedness of them that are ſick of it: and to be fure,
when once it is admitted; áll the joy and comfort of this life is gone;
it is a bitter-fweet Poyſon, and miſerable are they, that either give or
take occaſion for it. Stop your ears therefore, and knit your brow
upon tale-bearers and whiſpererš, that under pretence of great love
and ſecrecy tell you juſt Nothing : and remember, that Love thinketh no
evil, but puts the best interprecacion poſſible,upon che doubtful words,
fr) Liberiores funt looks and carriage of a ſtranger, much more of fo neer a (n) Relation.
viri,quam fæminæ, And this I mention here, becauſe moſt commonly Jealouſie takes
vitæ totius ratio place there, where true Affection was never fixed and rooted in the
nis. Viis curanda beginning.
efe multa, fæminis
ſalam pudicitiam.
6. Laitly (to ſpeak all in one ) Pray for wiſdom, Hamility and
claudende aures Uprightneſs. i. wiſdom; for we owe many of our Domeſtick diſtem -
qui finiftrum quid pers to our weakneſs and indiſcretion, not wiſely preventing or removing
de marito volsent things that cauſe offence. How eaſily would a wiſe man avoid di-
deferre. Lo Vives
ſtarting words or looks or altions ? How calily night he keep his Autho-
de Chr. fem.
720.
rity, and never forfeit it, and ſhe ſubmit and never diſpute it ? wiſdom
would pick and chuſe the fitteſt opportunities to inſtruct, adviſe, re-
prove, and comfort; and would direct to the beſt manner and me-
thod wherein to do it. Wiſdome will conſider, that eicher party
might have found the fame or greater croſſes in another condition,
as in this, or in another perſon as in this, and therefore things are
well in that they are not worſe ; and however, that marriage which
is Gods Ordinance muſt not be charged with their diſquiets but them-
ſelves. And 2. Humility, that is a ſingular help for them both, in
the diſcharging of their Duties. This will keep the Husband from
the intemperate uſe of his power, and the wife in a ready ſubje-
&tion to her Husband. For only by pride cometh contention, but with
she well-adviſed is wiſdom , Prov. 13. 10. A proud Spirit could not
agree with an Angel, but the humble will agree with any body.
This alſo will greatly help them to contentment in their Condition.
For (lays Humility ) my Husband, my Wife is a great deal too
good for ſuch a linful creature as I am, my condition is too good
for me ; theſe ſtraits and troubles are great, but I deſerve greater.
This was a mharp reproof, but alafs ! I deſerve hell, and what's a
harſh word to hell? That man or woman will be down quietly
wich great tryals, that know they are not worthy the leaſt of mer.
cies. And belides Humility will ſuggeſt ſuch a carriage and behaviour
in word and deed, as will infallibly oblige each other, and force
reſpect from them. And laſtly Uprightneſs is neceſſary to the do-
ing of theſe Duties well. For chere is written a concluſive law in
an upright heart to do the whole will of God, whether it appear to
be with them or againſt them; it will teach them rather to obey than
to diſpute ; and in obedience to do each more than their part, rather
than lefs. In doubtful caſes, the uprighe heart will chooſe the ſafeſt
courſe,
Serm. 16.
And Wife wwwrw's cutn btber.
319
courſe, though it prove the hardeſt, and reſolves to suffer the great- (s) Td pele ouers
of injury, rather than offer the leaſt : An upright heart watches ajasen and pão
against ſinful felf, which is the great root of injuries and miſchiefs ist
, ni nyi
in every relation, and prompts us to kecp on in the way of seirmy. Das ir
our duty notwithſtanding all diſcouragements. In a word, the up- xasd god jours
right Husband and wife do chiefly ftudy cach their (5) own Duty in ciovéfis, suxe
atheir Relations, and are most seventies againſt their own particular weirle Bica.
failings,
Chryfof.in Col.
Hom, 10,
What
om
320
musimy
Serm. 17.
What are the Duties of Parents and Chil-
dren, and how e they to be managed,
according to Scryure?
.
Colo 11. 20, 21.
Children, obey your Parents as wil things , for this is well-pleaſing
unto the Lord.
Fathers, provoke not your Children to anger, left they be diſcou-
raged.
Theo
i
Y buſineſs is not to diſcuſs the Entity of Relations,
in their foundation and terms; which the Phi.
Relationes etſi mic
loſopher is converſant about : but to diſcourſe
nina entitatis,funt
the Efficacie of the chiefeſt, in Chriſtian pra&tiſe,
maxima efficacia.
i. e to enquire into the nature and management
MAT of thoſe reciprocal offices betwixt Parents and
Children, which if well diſchargöd, according
to the ſenſe of the Divine Oracles, do contribute
noſt to the happineſs of humane Society; and
give reputation to the communion of Saints. The Subjelt I know is
common, and the Scriptures copious upon it, which ſome (who ic
may be are not the moſt accurate in their own relative ſtation) think
a very eaſie task to treat on; but to do it
. diſtinctly and fully, within
the time alotted to this exerciſe, is a thing of greater difficulty to
me, than ſuch eaſie Undertakers are aware oí: and really to perform
all the Duties I am to'enquire into, in a manner well.pleaſing to our hea-
venly Father, will coſt them and us all more pains than only to read or
preach an hour or two upon them : which yet might lead into many
important concerns of government and obedience. Believe it herein we
have all need enough of ſerious and frequent teaching again and again
() Heb.5.12. (a) for our conduct in the Relations whereunto God hath caſt us. In
order then both to my preaching at preſent, and all our future praétiſe,
Queſtion. a; a ground for the Reſolution of this queſtion; what are the Duties of
Parents and Childrin, and how are they to be managed according to Scripture?
I am directed to the words read.
Wherein we have the mutual offices of Children and Parents required,
and vertually at leaſt preſcribed, with annexed reaſons to enforce them
ſeverally upon each Relations : which afford this Propoſition. That Gods
pleaſure
Serin. 17. What are the Duties of Parents and Children,&c.
321
,
too
pleaſure and Childrens encouragement ſhould move Chriſtian Children to obey
dience, and Parents to a moderate government in all things.
Here is a large theme, but I fall endeavoras nigh as I can to ſpeak much
in a little, hoping ilhall obtain your pardon, though I let flip ſome cong
ſiderable Particulars; if by ſome general anticipations and caucions
I do in a Sermon, decline thoſe numerous ſpecial Caſes, which in a
Jarger Treatiſe on thisSubjelt might fairly ſtep in and lay claim to ſome
ſpecial ſatisfaction. It were an excurſion for me now to ſpeak of
Children and Parents, in any other than the moſt famous ſignification * of * Analogum per se
the words, taken not figuratively, but properly, not for thoſe in a poſitun ftat pro
political, but natural Relation : yet as under the Chriſtian Inſtitution, famoſiore analoga
where we are to have regard to our bleſſed Lord and Ma.
fter.
Indeed Children comprehend both fons, and daughters, the fruit of
Tu TEXV
the body (not excluding grand-children) of what age or quality ſoe. Gen. 46.29.
ver, as indiſſolubly
bound in duty to thoſe, who begat and brought them
Tois gorda
forth of both ſexes Father and Mother, the Parents of their flesh, (b); Prov.23.22.
from whom they were originally derived. And that the Apoſtle doth (b) Hebo 12.9.
Here direct the command to Inferiours, before Superiours, as in the
18. verſe and elſewhere (c) to Children before Parents : is not that Chil. (c) Eph. 5. 22.
dren and their duties, are firſt in order of nature or time; (for there - 6.1,5.
are offices of inbred parental love and care before they can be known or sogg ñis quoruña
obferv'd by children) but writing chiefly to children come to the uſe of
reaſon, he begins with them who are ſubječt, and ought firſt to perform
duty: the anticipation of cime here connoting the honour due to Supe-
riours, he doch in tbe firſt place pue choſe in mind of their duty, who
are to obey, as uſually more defective, rather than thoſe that have
authority over them in this economical conjunétion. Eitber in that this
office of obedience is leſs eaſie and pleafing to our nature, than that of
parental love, which is allor'd to exere it ſelf readily, by the righe
diſcharge of the former : or in that the ſubje&tion of children is the foun:
dation on which the good government of Parents doch depend : and a
means to make themſelves ready for that authority, which elſe they
will be unfit for: as Antoninus lays down the axiom which many of the
moralifts uſed, viz. You cannot well govern others, unleſs firſt gou
verned *.
* poporogov alp
"For my method then in anſwering the complicated enquiry before me, čus teir spzsñs.
whiles I follow the Apoſtle in my Text, I Mall need no Apology to in,
fiſt on.
1. The Duty of Children, with the extent thereof, urged from that
which is moſt cogent to perſwade to it, and diſlwade from the
neglect of it.
II. The Office of Parents, enforc'd from the ſpecial conſideration
of that the Apostle ſuggeſts to move to it.
III. The manner and means of managing both offices, or diſcharging
both duties more generally and particularly, according to the mind
of God in his word.
Nnn
Thc
322
Serm. 17
What are the Duties of Parents and Children;
I..
תִּירָאוּ
The two former may be look'd upon, as the explicasion of my Text
and Propoſition, and an exhortation preſs'd with reasons or motives to the
Duries : and che laſt as Directions to perform them.
I. 1. The Duty of Children with the extent thereof, urged from that
which is moſt cogent to perſwade to it, and dillwade from the neglect
of it. This is expreſsid and imply'd in the former of the verſes I have
read to you : wherein we have three Particulars to be ſpoken to.
1. The Duty : 2. Extent or latitude of it : 3. Motive to ic.
1. The Duty of Children from the precept. Children obey your Parents.
ůranstre
The word imports an humble ſubjection to their authority and govern.
ment, with a ready performance of what they require : it being an
explanation of that which in the law is engravd Gods own hand;
(d) Exod. 20.12. honour (d) importing how bigbly they are to be vand, and not light-
ly eſteemed." In another place it is, ye ſhall fear every man his mother
(2) Lev. 19. 3, and his father (e), awful fear being no other thao a deep veneration;
with 14.
both which are to be fairly read in the acts of genuine obedience :
for that doth flow forth from a compound diſpoſicion of love and fear
mixed in an ingenuous child, who is readily mov'd co obey, in con-
templation of that authority, and affection implanted in the Parent
towards it.
To ſpeak more diſtinctly, this obedience to Parents may contain in
it theſe four things. Reverence, - Obedience, 3 Pious regards, 4 Sub-
miſſion. The three firſt of theſe may be reducible to active, and the last
to paffive obedience.
1. Reverence, which is a due and awful eſtimation of their perſons,
as to this relation, placed in eminencie above their children, to ac-
(f) Ads 17.28. knowledge them from God himſelf (the Supream Parent of us all f)
the authours, preſervers, and governours of their lives : and upon
that account to honour them in their hearts, ſpeeches, and behaviours
from an honeſt deſire to pleaſe, and filial fear to offend them, whoſe
children they are, of what rank ſoever they now appear in the world:
and therefore to comport themſelves ſo in all the adions of their lives
before God and men, that they render themſelves acceptable to their
Parents. Yea, co both of them, the law requires reverence to the Mo-
(8) Levit. 19.3,
ther as well as the Father (8): the word which is in one verſe fear, is in
another tranſlated reverence; to the claim of which the Mother there,
ſeems to be favour'd with ſome kind of priority: becauſe Children who
have moſt needed their Mothers, in their tender years are apt many
times to deſpiſe them, as more ſubject to infirmities, and as looking
for leſs of reſped from their hands. So that really to give them ho-
nour, is a fuller evidence of cordial performance. The Lord is pleas'd
to begin there, where the duty is most tried , Reverence thy Mother
deleg.l.4.
And thy Father. Both are to be had in a juft veneration. Plato and
Ethic.1.9.6.26 Ariſtotle could by Natures light teach thus : Bóns parison gavertis er toucūs
čxty. This as the prime law of Nature, the Spartans, and generally
Spizel.dere literar.
Sininf. p. 243.
all Nations of old did, and Chinoiſes at this day do maintain with ad-
(1) Heb.9.12 mirable care, Now doing reverence to tbe Fathers of our fleſh.(b) in
Scripture,
1.
:
with 30.
Serm. 17. and how are they to be managed, according to Scripture?
323
:
17. 18.
27. 12.
6. 18.
21.
Scripture, may comprehend what Children owe to their parents, both.
with reference to their ſpeech and behaviour : (1) with reſpect to their,
Speech, that it be ſeaſonable, and agreeable to the relation, grac'u
with humility (i) and modeſty in all converſe with them in preſence, (i) 1 Pet. 5. 5.
and diſcourſe of them in abſence. They ſhould give them bonora,
ble cicles, as that of Father and Mother do connote dignicy (k): and ck) Jer. 31.9.
• fo, Sir! or Lord (1); thus we have good Children in the Book of God Gal. 4. 6.
ſaluting their Parents: as Iſaac bis Father Abraham (m), łacob, Iſaac (n); () Matth. 21. 34
Duvid, Saul his Facher in law (O); Solomon, Bathſheba my Mother (p)!
κύριε.
(m) Gen.22.11.
Rachel, Laban, making her Apology, My Lord (9)! David again in)-
Saul (r); and that with all meckneſs, at a fie ſeaſon, in a few words co 1 Sam.24.28.
with freedom and readineſs ($), giving plealing anſwers when ſpo. (P) King.2.20,21.
ken co, in a becoming civility (), waiting with contentment to Gen. 31:35.
hear them ſpeak firſt (u), laying their hands on their mouths, and Gen. 22.7.&
refraining to talk in their preſence without juſt occaſion (w). And in
their abſence by ſpeaking ſo of them amongſt thoſe they do converſe, (t) 1 Sam. 12. 4,
that by the commendable reports they make of them, or prudent apo.
() Prov.4.1.
logies for them, it may be underſtood what venerable reſpects they sor) Job 299,10,
have for their parents.
Thus 'cis faid of the Children of the prudent
Mother; they riſe up ( as thoſe who ſpeak pathetically) and call her -32. 5,6.
bleſſed (x) in that laudable diſcourſe they have of her.' Hereby Chil. (x) Prov. 31.28.
dren will prove themſelves to be of a vertuous temper, and not like
that elder brother of the penitene Prodigal who ſpake undecently in a
furly manner to his Father (y); and ſometime ſome of Jacobs fons to (y) Luk.15,29,30.
theirs (z), and ſuch like: who by their rude and malapert prating 3 Gen. 34.3:
()
26.35
diſparage and agrieve their parents (a). Yet of a more untoward ge.
neration are they, whom the Wiſeman took notice of, that curſe their
Father, and do not bleſs their Mother : but faith he, their lamp shall go ous
in obfcurity (6). Neither can there be a better end of thoſe who are (5) Prov.20.207
under the Almightie's curſe devoted to death (C): neither can they Exod. 21.17.
who do any way ſet light by their Father or Mother, avoid a much ea.
fier cenſure (d), lith by interpretation it is a diſhonour to God him- (d) Deut. 27.16.
ſelf. Plato in his Commonwealth orders that children ſhould in their Lib. 2. de Rep.
words, through their whole life revere their parents, there being a great
puniſhment imminent for light and idle diſcourſe. Further;(2) The
behaviour and carriage of Children Mould ever be ſignificative and
expreffive of reverence to their parents, in all their addreſſes : the
countenance ſo compoſed in their preſence, as may argue awfulneſs
and reſped; the deportment lowly , riſing up before thoſe they ho.
nour for relation, as well as chofe venerable for age (e): and at meet re) Lev. 19:32.
ing, thus Solomon, though a King, did to his mother Bathſheba (f), (f) 1 Kings 2.19.
haiting to attend them in a lowly poſture ; thus 7oſeph, who liv'd as a
Prince, made ready to meet, and preſented himſelf to his Father, whom
he had maintained (s); ſo Achſab, Calebs daughter (who was married (8) Gen. 46.29.
to her Couſin Germain) when ſhe addreſſed her ſelf to her father,
Me alighted from her beaſt before ſhe ſpoke to him (b): and again 7o. (h) Judg: 1,14,15.
Seph thought it no diſparagement to proſtrate himſelf to his aged 'fa.
Non 2
ther
27.46.
:
324
Serm. 17.
What are the Duties of Parents and Children;
ther facob, wliofe ers were then dim, that he could not fee his behavi.
our, when he alſo gave his own Children an example in praying for
his Fathers blesſing (i), which Efar though he came tarde did paflio.
ri) Gen.48.12.
(k) — 27,19,34 nately beg fork). And though Parents now have not a Prophetick
ſpirit'as the Patriarchs had, yet it feems ſtill very equitable, that Chri.
Niian Children conſidering their parents Superiority in the Lord, lhould
(1) Heb.7.7.
frequently upon occaſion in an (1) humble manner crave their Parents
Mar.10.17
prayers for Gods bleſſing. The rude and laughty looks which are
in niany Children before their Parents cannot comport with this duty,
which diſcards a dogged and ſupercilious countenance, that betokens
ſcorn and deriſion, oppólice to this filial reverence. The Wiſe man
makes a ſmart remark upon ſuch odious inſolent behaviour, wbich
(r) Prov.30.17. miglic decerr any of underltanding from it, when he faith (m), The
eye that mocketh his Father and deſpiſerh to obey his Mother, the Ravens of
the Valley ſhall pick it out ; and the young Eagles Mall eat it, Here is a lig-
nzi retaliation co thoſe who in ſpeech or behaviour deride the perſons,
or deſpiſe the counſels of their Parents, whether yer alive or decei-
fed. 'I were to be withid it had been better ſtudied by lome Children
in this Generation : I mean ſome lace and preſent Preachers of our
Age; wlio do not parentare minibus, but indeed upbraid che Ghoſts of
their reverend and pious Parents (who warmly argued the neceſſity
of regeneration) esther by reckoning thêm amongit che herd of Di.
vines : or with an larangule of lame lequeles, perih up to vent their
calow notions, and beſpateer their own neit in complacence with the
lax humour of the times : when many for the baggs cry, Hail Maſter!
(n) Mat.26.49. but betray the Son of Man with a kifs (n) : yer I would hope there are
with Luk.22. 48. but a few of this teacher. I proceed to mind Children of another dury,
and thar is
2. Obſervance, whereby their Parents pleaſure with fit ſubjection is
perform’d, out of a real deſire to promote their honour, which is
a) Mat. 21.30. more than in countenance and ceremonies to expreſs obedience (0).
It is very requiſite Chriſtian Children ſhould with an heedful circum-
fpection obſerve the holy and wiſe preſcripts, and practices of their
Parents, by acknowledging ſubjection to their government. Our
bleſſed Lord himſelf fet a pattern herein; for he went down with his
Mother and her Husband, and came to Nazareth, and was ſubject to
Lk 2.51. them (p), Quis quibus ? Deus hominibus , &c. faith Bernard *. He
Mar.6.3.
to whom Angels are ſubject, whom Principalities and Powers do
Mar. 13.55.
Joh.6.42.
obey, was obſervant of his Mother Mary and her eſpouſed Husband fo.
* Homit. i. supple ſeph, yea moſt likely in the buſineſs of Poſeph's calling. More particu-
mifus eft. larly, this filial obſervance thews it ſelf in i. Attending to their inſtrum
Etions : 2. Executing their commands : 3. Depending on their counſels :
And 4. Following their examples. (1.) We ought to attend ſeriouſly
to our Parents inſtructions, and learn what they teach us for good,
receiving their dictates with humility, and laying them up in our
hearts; thoſe eſpecially of ſpiritual advantage, out of a love to wife
a) Prov. 29.3.
- 10.1. dom, and our Parents joys (9). Solomon bids from his own experience,
My
2.
Serm. 17. and how are they to be managed, according to Scripture ? ?
325
:
My Son, hear the inſtruction of thy father, and forſake not the laws of thy
mother (r). Again, Hearken unto thy father which begat thee, and deſpiſe (r) --1,10.
xot thy mother when she is old. And then that Daughters might not
think themſelves exempted, Hearken ye Children to the inſtruction of a
father, and attend to know inderſtanding and good doctrine (1), which if (D-4.1,2,3.
heedfully obſervd, makes a wiſe child, when the contrary bewrays
folly (t), which is a grief and diſcouragement to the father : as was ) --13.1.
that of Eli's Sons (u), and Lat's Sons in law (w), who lleighted their () Sain.2.25
(W) Gen. 19,14
fathers documents : as the Prodigal alſo did his, before he felt the
ſmart of it, and came to his wits again (x). Yet this is diſſonant to (x) Luk. 15.12,
the voice of Nature, which hath taught the very Chickens to hearken 13,17.
unto the clocking of the Hen; hath been ever diftaftful to the uifer
Heathens, and would bring a diſparagement upon the Chriſtian inſtiru-
tion. So that Chriſtian Children ſhould be very heedful of their PA-
rents teachings, eſpecially in the concerns of their ſouls. Hence
(2.) Children lhould execute their parents commands, and diſpatch rei-
dily what they order them to do without wartling diſputes : this is
the moſt ſpecial duty required in my Text, (the extent of it will come
under conſideration anon). Tüey thould be as thoſe under the Centila
rions authority, go and come and do at his command (y). Samuel came (y) Mat.8 9.
at the ſuppoſed call of his pio-Parent once and again (2). David when (3) Saine 3 5.6.
his Father fefe had ſent for him out of the field, e're he knew what it
was for (a), and ſo went as he commanded bim (b). So facob, when (1) 16.12.
Iſaac ſent him (c), and Joſeph, when facob rend him (d), yea
(H 17 17,20.
(0) Gen.28.5.
ther ten Sons alſo upon their Fathers order (e). Ifaac attended in car.
(0)
rying the wood, when the Servants were free from the burden, at his
(0) 42,2,3.
Fa: hers pleaſure (f). Jofeph and the Rechabites are famous inſtances of (H). 22.5.
obſerving faithfully the charge of their Parents, even when they were
dead and gone (8), out of conſcience, in a reſpectful manner, with (s) 50.20.
reference to the
divine authority. Abrahams Children walked in the
Jer.35.8,&c.
way of the Lord, as their Father commanded them (h). Solomon did (b) Gen.18.190:
not only command his own Son (i), (though he prov'd diſobedient) ri) Prov.6.10.
but he obleru'd his Father David's charge to walk in the Lords ſtatutes
(k), though drawn aſide after with temptations) and to build the Tem. (k) 1 King.2.3.
plo. (1) God takes it for granted, a good Child will ſerve bis Faiher
& 3.3.
(m), yea and when put to pain, in things not only receſſary, but of 2 Chron.5 & 6
(1) i Chro 21.11,
no reputation, fuppofing, in things purely indifferent both in their na. (n) Mal.3.17,
ture and uſe, their parents to be more judicious to determine what is
expedient and decent; yet not without the uſe of their own diſcerning
faculty, nor without any examination in a blind irrational obſequi.
ouſnelle (n), like the bruitiſh obedience of the Jeſuits Novices. For (1) Prov. 14.15,
though I ſhould grant that Parents have in ſome ſort a power over ſequamur antcca-
the conſciences of their Children, whiles they are as in Gods ſtead (0), dentium gregem,
ſwaying their apprehenſions in their renderelt years, before they come pergentes non, qua
to the uſe of their ripened reaſon : yet when there is a judgment of
eundum eft sid que
itur. Senec.
diſcerning betwixe good and evil, their obedience ought to be reaſonable, () 1 Sam.2.30.
ſuch as God requires in his own ſervice, 1024x01, ſuch as iş according artò tã aczko
clie o
- 37.14.
to
.
326
(though the la
What are the Duties of Parents and Children;
Serin. 17.
15. 20.
wirh 19.
32. 10.
19. 26.
* Rom.12.1.
but acceptable, (*) and well-pleaſing unto him, as in my Text, and in
the fear of God, verf.22. Again, (3.) Children ought to depend up-
on their Parents counſels, and take their good and wholſom advice,
giving them the honour of being, in an ordinary courſe, more pru-
dent and ſagacious than themſelves, as having greater experience,
ability, and a call on govern in affairs of importance. For to difrea
gard them herein, were to Neight the paternal authority which God
would have kept in reputation. He was a Prodigal who would not
be adviſed, till he was bitten with the ill effect of that extravagant
(p) Luk. 15.12.13. courſe, which grieved his Father (p): but the docible Child who is
(9) Pio.23.22,24. righteous and wile, rejoyceth the heart of both bis Parents (9).
Here I might enter on particulars, to new that childi en have no pow.
er, being under government, to diſpoſe of their parents goods with.
(:)Gal.4.1,2. with out their advice or allowance (r); for faultineſs here is aggravated
Gen.31. 36, 37, by the relation : nor to chooſe their company diſagreeable to their Pas-
rents minds (s), but to take their advice, and be content with that ſui.
Prov.28. 24.
table dreſs their parents do order them to appear in (t), and not in
ſtrange apparel (*). But I ſhall only ſuggeſt two more eminent inſar.
(3.) 1. 10,15.
ces, wherein Children are more eſpecially to conſult their Parents; and
1. Cor.5.9. obſerve their advice, viz: as to a particular Calling and Marriage.
(1) Gen. 27.15.
[1 ] 'Tis fit to be adviſed by Parents in the choice of a Calling, or la-
2 Sam. 13. 18.
iting courſe of life. Jacob and David moved and livid according to
* Zeph. 1.8. their Parents diſpofal (t), as was binted before : and lo did foradab's
(*) Gen. 28.2.
Children (ID). It being unfit they ſhould carve for themſelves without
leave ; but follow the parental conduct, unleſs that leads them into an
17. 17.
(llJer. 35.6, 7. unlawful Calling. The pretenſion of Religion in a Monaſtick life
which the Papiſts urge to cajoal their Votaries into their unſcripturaſ
(a) Mark 7,11,13. Orders, as the Phariſees did Corban (u), ſaying it is a gift devoted to
God (which hypocritical allegation our Saviour diſprovºd, becauſe
they vacated the Commandments of God for their own traditions )
can be no warrant to invade the rights of Parents : for Religion towards
God doth nor interfere with the neceſſary duties of our Religion. And
to do that under a notion of Religion not enjoyned by God, againſt
that too which he hath required, is impious, and to offer that to bim
which is anothers, be likes not. He is for equity, and not for divi.
lion or confuſion. Charlemuign made a decree againſt this diſhonour
to Parents, under the vail and diſguiſe of Religion. [2.] In the
great buſineſs of Marriage, 'tis very requiſite to obſerve their counſel
and advice. Parents certainly ſhould ſway much in this weighty mat-
(H) Gen.24. 6,7, cer, as they did in Ifaacs matching with Rebekah (w), and Jacobs with
63,67. Labans daughter (x). Rutb, though a daughter in law, was willing
(2) 28.1,2,3. to be diſpored of by Naomi in the change of her condition, obſerving
with 29.11.,18,19. ber orders in that affair.(): yea,even Iſhmael would take his Mothers
and 3. 1, &c. advice for a wife (A), and Sampſon mov'd for bis Parents conſent (b):
(w) Gen, 21:21. Thamars words in ſtriving with her luftful brother,imply the gaining
(b) Judg. 14.2.
of her Fathers conſent requiſitę (c), and Shechems words to his Fan
(0) 2 Sam, 13-13.
ther
37 3.
1 Sam. 16. II 19.
Serm. 17. and how are they to be managed, according to Scripture?
327
ther when he had wickedly deffoured Dinah (whom he met with in ber
idling viſit) do import he was convinc'd it was equitable to have her
Farbers conſent to marrie her (d). For Children ought in reaſon to
(d) Gen.34.3,&c.
think their Parents wiſer, and better able for the moſt part to provide
for them, than they themſelves are : becauſe likely as they have more
experimental knowledge, ſo if Parents be not canker'd with the love
• of this world, their affections are more governable, and not ſo ea-
lily biaſs'd from moving in the faireſt way; as Childrens often are,
in their youthful and ſprightly age, when their inward emotions are
apr ro'be more turbulent, unleſs ſanctified with grace, and mode-
rated with vertue. And further, here it may be conſider'd that PA-
rents who brought forth, and bred up their children, ſhould by no
means be bereft of them without their conſent : fith they are ſo much
their goods and poffeffions, that it were a kind of purloining, to give
themſelves away without their parents leave. The maid under the
law, that had made a vow out of her Fathers cognizance, could not
perform it without his conſent (e). In the Comedian it was accoun- (c) Numbo 30,4,5.
ted a diſparagement, to take a wife againſt the will of ber Father. So Terrent.
that complyance with Parents advice here, is a buſineſs of great effe&t.
As one faith ingenuouſly, The Child in this caſe bowls beſt at the mark Mr. Fuller.
of his own contentment, who beGdes the aim of bis own eye, is directed
by his Father who is to give the ground. To which may correſpond a
paſlage of Cyrus, who when a match was propos'd to him, Said, I like
the Lady, her Dowrie, and her Family : but I muſt have theſe agree
with my parents, and then I will marry her. He belike thought it
injurious in finally beſtowing himſelf, to neglect his Parents, and
diſregard their counſel, in the main buſineſs of his life. But if
Children except, and ſay, what if after orr real de fires to take their coun. Exception.
ſel, they urge us to marry ſuch as we cannot affect ? I confeſs your cir. Anſwer.
cumſtances may be ſuch in this inſtance, as may render the caſe very
intricate, and 'would require a diſcourſe by it ſelf to give fatis-
faction to it. All I ſhall ſay now is, 1. Be ſure your non-affection or
averſion to the Perſon proposºd, be not without reaſon : remember
you are unexperienc'd; ſuſpect your own judgment, and take heed.
left ſome impotent paſſion, or amorous inclination to another per-
ſon, diſcompoſe you from attaining to a right opinion of things :
perſwade your ſelves, that as your Parents have experience, likely
their affe&ions lead them to be careful for your welfare. Be there-
fore earneſt in Prayer with God (who turns the heart at his pleaſuref) (f)Prov.21.1.
that he would incline your affection to the party propos'd, all the
while there is no diſallowance from above, and you can ſee no jult Non amo te Sabide
caule to the contrary, having only the meer plea that you cannot love;
nec podium dicere
&co..
and be importunate with him to rectifie ſuch untowardneſs of mind
(left you at leaſt ſeem wilful) as leads you without good reaſon, to
reject an offer of his Providence to you, for the promoting of your
temporal welfare, in an hopeful proſpect of the Divine bleſſing But
if after this bumble and unfeigned addreſs to God, you ſtill find your
heart
*
quare,
1
328
Serm. 17.
What are the Duties of Parents and Children;
heart altogether averſe ; you may in a reverent way, entreat your
Parents not to preſs that macch, and think of ſome other, wherein
you may be better ſatisfied. For my part, I do not conceive you are
oblig'd to marry thoſe you cannot really affedt: unleſs I could ſee how
you might with a good cooſcience, in the preſence of God enter in-
3) Malet' 14. to a folemn Covenant of Love (s) with a party you cannot but upon de-
liberation at the ſame inſtant dilike. My reaſon is, not only becauſe
it would be an utter fruſtration of the end of marriage, which
ſhould be mutual ſatisfaction : but alſo the beginning of that eſtate ,
ch) Rom.14.13:23. in a kind of perjury, or at leaſt with a doubling conſcience (b). Sith
* Di&tam. 376.
as Quintilian* obferv’d, Affectus noſtri nobis non ferviunt, we cannot
still keep our affections in a ſubferviencie to our own, be ſure not to
anothers reaſon: My wife is to dwell with me for ever, the half of my
laſting joy, or my laſting forrow, and if I do not love her, we can
not live comfortably together, coco 2. If Parents ſhould counſel
you to joyn your ſelf to an argodly perſon, and enforce you to fix
+ Bishop Hall, there ; the beſt Caſuifts of our own † will eaſily reſolve you, that in
Sanderſon, ſuch a caſe you have a negative voice, and may humbly refuſe to com-
7 wylewr.
ply with ſuch a mocion : for though you have not a judgment of
Mr B:1*ice.
po-
fitive deciſion, to determine whom you would have, yet you have a
judgment of diſcretion ; and you may with all reverence to your Pa-
rents propoſing, refuſe an unworthy perſon, who is like to make your
life either finfal or miſerable. This may be further cleared, in con-
lidering the extent of Childrens obedience. There is another particular
yer, which concerns Children in this duty of obſervance, and that is
(4.) To follow their good examples; we ſhould take notice of thoſe
fair copies they have fet us, and imitate whatſoever is good, commen-
dable and vertuous in our Parents. This the Wiſeman gave his Son in
(1) Prov-23 26. charge, that he ſhould with all his beart ſet his eyes to obſerve his wayes (i),
i. e. Cake him for his pattern, in all thoſe pradiſes which were conſo.
nant to the pleaſure of his heavenly Father : we Mould follow them
() i Corsi.r.
as they do our Lord and Maſter (k). But not in their errors and mir-
carriages; for fear of feroboams dreadful entail, which fome chooſe
(1) 1 Kings 22.52. rather than leave the crooked paths of their Progenitors (1), as the
2 Kings 3.3.
idolatrous Jews of old (m), and the Papiſts at this day. For Marc
2 Chion, 22. 4,
(n) Jer 44.17
Antonine the Emperonr (as the learned Gataker expounds him *) could
* M. Anton. 1.4. S. teach us, that we ſhould not be ſo childiſh as to do any thing without conſidera-
46. id quod ori. tion, 874 finév, upon the meer account of tradition, as we had it from our l'a.
gen. adu. Celsol. l. rents.
When Frederick, IV. Elector Palatine of the Rhine, was by a
* Hilus nisl certain Prince adviſed, to follow the example of his Father Lewis,
njaroze.
he anſwered well; † in the buſineſs of Religion, we muſt not follow the ex-
* in Religione none
amples of Parents and Anceſtors'; but only as they are agreeable to the will of
pareritum, non m.z.
joum exemplos fe. God. God himſelf ſtated this cafe to the Jewil Children in the wilder-
quenda, ſed tantum xes by the Prophet Ezekiel (»); and the Apoſtle Peter theweth Chriſtian
Children thould behave themſelves as thoſe who are redeemed from a vain
(n) Ezek. 20. 18,
oxverſation (). But the good carriage of Parents in their piety to-
(0) 1 Pet. 1.18. wards God, righteouſneſs and charity towards man, thould have a
great
I
woluntas Dei,
COM
19.
Serm. 17, and how are they to be managed, according to Scripture ? 329
great influence upon thoſe that deſcend from them. Solomon is com-
mended for his dutifulneſs ſo far as he walked in the good wayes of Da.
vid his Father (P), expreſſing the like good qualities and actions in (p) 1 Kings 3.3.
that which was right (9): and ſo Afa (r) raiſing up monuments of (g) 2 Kings 23. 2.
Davids piety, honeſty, and vertue. Tis reported Juſtin Martyr be. (i) i Kings 15.11.
came Chriſtian, by following the good examples of the primitive Fa.
therst. The famous Emperour but now praifed, determined when in f Eufeb.l.4.c.4.
the Empire, not to follow the Cafarian mode which then obtaind at
the imperial Court, but to do alles 'Ayturivs pie gu this as a diſciple of pious * Gatak, in lib. 4.
Antonine*, to be dreſs’d by his Fathers glaſs, as Julius Capitolinus s. 30.
notes, te alt, and (peak ,and think, as bis Father did : or as he tells us
himſelf, to imitate his conſtant tenour in things well managed, his evenneſs
of temper in all things, the cheerfulneſs of his countenance, his courteouſneſs,
contempt of vain-glory, and ſtudiouſneſs to find out things. He had ſet be.
fore himſelf the virtues of both his parents and Pro-parents, yea, his
adoptive Father, and copied out the moſt fingular things in them all II. || 2.1.6.1. S. 1.2,16.
Which may the more incite us Chriſtians as Paxldid Timothy, from the
remembrance of the Faith in his Grand-mother Lois, and Mother
Eunice (s), to learn that Parents good actions should make impreſſions (s) 2 Tim. 1.5.
on their Children ; as the Seal upon the wax, that they may repre-
ſent them both while living and dead. There cannot be a better re-
ſemblance of a Child co a good Father than in this obſervance (t) which
(t) Prov. 27.11.
I have touch'd on in theſe four Particulars, haftning to the next Du.
3. Pious regards, Chriſtian Children owe their parents both in reſpect
of their benevolence and indigence; from a real defire of humble thank-
fulneſs (if it were poſſible) to make ſome kind of compenſation unto
them, by whom under God they ſubGft. (1.) With reſpect to their
benevolence, a grateful reſentment of their kindneſſes; which ought to be
acknowledged in an affectionate acknowledgment of their parental
love and care. This is ſo good and acceptable unto God, that to re-
guite our Parents in Pauls language, is to fhew piety and kindness
at home (u), when by way of commutation we are ſolicitous to take (w) i Tim.5.4.
our turn as it were, in a ſort of retaliation to make ſome kind of zij e mollis átad-
retribution to thoſe who begat us, either immediately or mediately. This Lovos, tais tego
ingenuous skill the Apoſtle would have learnid, as a commendable γόνοις.
.
Chriſtian Art, by an exerciſe in ſuch grateful offices, as may prove (m) Mal. 3. 17.
Children , do delight to be much in thoſe ſervices ( ) which expreſs with Phil.2.22.
the eſteem they have of their parents good will to them. Hence we (x) Eph. 6.7
Col.3.23.
Thould with great complaiſance entertain all our Parents favours, as
+ Cum omnibus
ingenuous Servants, waiting to expreſs the ſenſe of our love readily viriutibus me affe.
and heartily (x): lith our moſt pachetick acknowledgments of Pa. &tum effe cupiam,
rental love and care, are but eafie returns for their unvaluable kind. tum nihil eft quid
neſſes : fo that without this reſentment, Children cannot indeed be pi. malim, &c.
ous : For as Cicero f in an Oration argues ;. When I ſhall defire that Quid est lietas nifi
I may be affected with all the vertues, then there is nothing I. more parentes, &c.
wiſh, than that I may be thankful, and ſeem to be ſo: for this one Pro Cn. Plancio.
Oo
vertue,
ty i viz.
330
What are the Duties of Parents and Children; Serm. 17.
28. 5.
-37. 10.
vertue, is nor only the greateſt, but the mother of all the reſt. What
is Piety, but a grateful will towards our Parents ? &c. who of us (faith be)
is liberally educated, but thinks of our Educators, poc. with a thankful re-
membrance ? which may be, by treaſuring up their good ſpeeches and
(y) Job 15.18.
wiſe ſayings of remark' (y), rehearſing with delight their praiſe.
Pral.44.1,2. worthy ads (+), expounding all they do candidly, as Rush did Nao-
78.3. mie's carriage, honouring all that was honourable in her, chooſing
(z) Prov.31.28. her Religion, and admiring all her vertues, thy God ſhall be my God ,
(:) Ruth 1.16. Said ſhe, and thy people my people (a), comforting them under every Pro-
ro) 4. 15. vidence (b), and providing as much as may be for theni (c). Hence
Gen.5.29.
(2.) with reſpect to their indigence, be it what it will, either in regard to
(©) Jof. 2.13:
internal or external defects, natural, moral, or providential ; both living
and dead, Children are coiliew themſelves concern'd: by covering, or
bearing their infirmities, ſupplying their neceſſities, defending their
perſons and honour against the rude and injurious attaques of thoſe who
would diſparage and defame them. Noah and Lot, Ifaac and Jacob
had their infirmities under temptations; and their Children covered
(d) Gen.9.21,23. them (d), ſo did Jonathan his Futher Saus (e) i Mary was inconſide-
27. 12,
rate in ſpeaking to our Lord, yet be went down with her and 70cph (f).
Love will cover many faults (g): Ifaac was blind, yet facob religi-
( i Sam.31.2.
ouſly paid reſpects to him (h: : Naoni was poor, yet her daughter in
Luke 2. 51. law continued child like obedience (1): when facob and his family
() 1 Pet.4.8. were poor, and in fraics, fofeph did ſupport and comfort them, ni.
(h) Gen.27 1.
niſtring to their nécetfities (k) : yea, and pions Children should have a
with Lev. 19: 14. ſpecial regard to ſupply their Parents ſpiritual neceſſities, for the good
a) Gen. 48. 1. eſtate of their ſouls ; in caſe they are unacquainted with the great bu-
37.35. lineſs of Religion, or negligent about the concerns of another
42.3. world, then with all humility and prudence to inſinuate ſuch things,
as by the influence of heaven may be effectual to work a real change
in them, by whom they themſelves came into this world , or to revive
that wbich is ready to dye, will greatly adorn the part of Chriſtian
Children, Sith if we are co pray for political, much more for natural
Parents, becauſe of the goodneſs and acceptableneſs of it in the right
( ) 1.Tim. 2.2. of God and our Saviour (). All that the beſt can do, in one reſpect
and another, will be recompence little enough for Parents care, love,
and kindneſs, Ruth took pains to ſupply her moiher in laws necefli.
(m) Ruth 2. 18.. ties (m): David in perils was ſolicitous for his parents ſafety (n):
in) 1 Sam.22.3.4 and if Children are taken away before their parents, they are obliged
after Chrifts example in taking care of his mother, to endeavour pro-
(~)Joh. 19,26,27. viſion may be made for theni (); when their parents are dead, they
should fee to the honourable interment of their bodies, in a decent
Chriſtian manner, agreeable to the port and quality of both in the
(A&ts 8. 2.
world, and the laudable cuſtome of the place (p), as Ifaac (9), fa
(9) Gen. 25. 9. cob(r), and Joſeph did (s): So to the preſervation of their good name
().
= 35.29 and reputation, by paying of their debts in due circumſtances (eſpe.
(
Pfal.37.27.*. cially if juſtly contraded for the childrens fake)according to abilities,
for they are the wicked who borrow and pay not again (t); good Chri-
47. 12.
Stians
Serin. 17. and how are they to be managed, according to Scripture ?
331
-31.1,2
18.9.
ftians are charged to one xo man axy thing but love (u); and to the vindi. (w) Rom. 13.8.
(*) Mat.5.39.
caring of them from unjuſt aſperſions, yet without malice or revenge(rp),
Rom.12,17,19.
but with juſtice, ſo far as lies within the compaſs of the Childrens calls (1) 2 King.14.5.
and places, ſo did Amaziah(x): what Solomon did in this regard was (y) 2 King.2.8,9.
only the publick execution of Juſtice, not act of private revenge (y).
with
But ſtill in puying honour to our deceaſed Parents, we muſt ever avoid 2 Sam.3.39.
19.23.
me fuperftition of the Heathens and Papifts; and take care we go on
1 King.3.3.
in all our Parents good wayes, as did Solomon, Afa, fehoſaphat , Hezeki.
Prov.4.3.4.
ab, and fofiub (2). Quite contrary hereunto was the impious pra-
ctiſe of Chim, odious to God and man (): So of Abſolom (b), fero. 2 King.22.2.
i King.15.11.
boans race (c), and the grezdy Pbariſees (d), with others, who had
no compaſion, or none in proportion to their indigent Parents necela (m) Gen9. 22.25.
(6) 2 Sam.15.3.
ſity and ſuperiority; when yet they are amply provided for (c);
whereas this grateful recompence of Parents is required and celebrated a. ) 2 Kirg.3.3.
mongſt the Heathens of old, as appears by their proverbial expreflion (d) Mar 7.11,13.
ávTITE pzér, whence their Lex Pelargica : Becauſe faith Philo*, The old Johoz.17.
Storks diſabled to fly abroad, ſtay in their neft, till thoſe of their brood do fly on mèv zegraci meta
over ſea and land und bring food to their dams, (though poſſibly ſome
may have been obſerv'd co degenerate +)
And ſo we Birds' ( faith Tapeévuoi iv tais
v90771 ccs,aduraa
Ariſtophares pleaſantly) ſhould return our Parents thanks in all offices
τέντες ίσαθαι"
of endearing kindneſs, &c. Æneas was denominated pious, from
οι 3 τοτωνπαιδες
that Heroick act of favii ghis decrepit Father out of Alaming Troy, &c. de Decal. po
and the hands of raging enemies, by carrying him out on his ſhoul-
761 mihi.
ders. And the Children of Catania of old, in a ſudden eruption of * Neander in
Arna, for the exportation of their aged Parents were celebrated with Franch, Hift.ani-
much honourl], (what they of the same place did in the late one, I
| Pauſanius 1.10.
have not heard). They who would ſee among the Heathens greater
variety of Inſtances, for pious regards and impious ingratitude, may con-
fule Valerius Maximus *.' l'le only mind you of two of the former * Lib.5.c.4.
fort; one (which Pliny † counts moſt remarkable) of a woman giving + Nat.Hift.1.70;
fuck, who when her mother was condemn’d by the Prator, had goc
from the Keeper liberty to viſit her in Priſon : upon daily ſearch made
to ſee the brought no victuals to her, whom the Keeper thought to have
famiſh'd, but found alive after many vaies, fuſtaind by her affectio.
nate daughters milk; which ſo affected the Governours, that they ſpa-
red the Mothers life, and raiſed a monument of the daughters ingenuous
piety. The other of one Perns (for that ſeems to be her name) who
in the ſame manner relieved her Father (ymon, and renued his age the
fame way, in the fame care, which it ſeeins was ſo raking, that it was
repreſented in a Pięture when the Hiſtorian wrote, and that in Tiberia
w bis time; ſo ancient was that Table which our modern Painters co-
py. And this was the niore notable, becauſe this now old Cymon did
by his own bonds, purchaſe his Fathers freedom. The Chinoiſes in
their natural Religion, do to this day pay their gratitude to their par
rents with the greateſt ſtrictneſs, as I learn from Spizelius in a lite
learned Tract*, wherein he ſhews,they perſwade themſelves the per- * De re literarid fi-
fection of man doth conliſt in this, both with reſped to the ſurviving nenfium.f.243.
000 2
Parents,
mal.
332
What are the Duties of Parents and Children; Serm. 17.
cum aliis
Parents, and the deceaſed, for whom they are longer in folemn mourn.
ing than any other people. Before I leave this head, I cannot paſs
*Luth.duc.com.de over a prodigious Inſtance f of the contrary vice, I mean monſtrous
amore ergo paren, ingratitude to Parents. 'Tis the unthankful Son of a more kind Fa.
ther, who had made over his eſtate to all his Sons, with a reſerve of a
right by turns, to come and take his diet at their Tables. This un.
natural wretch being ac dinner, and having a Gooſe before him, eſpied.
his Father coming, and ſet the Gooſe underneath the Table tillbis Faber
was gone again : then (as is related ) going to take up the hidden
Gooſe, found it wonderfully turn'd into a great Toad, which leap'd
upon his face, and notwithſtanding all his Itriving could not be re.
moved, till it had fifted him. Let Children learn hence, to take heed
of being ungrateful to their parents, for fear of the dreadful conſe-
quence thereof. Thus we have ſeen three particulars of Childrens a-
étive obedience, there is yet another which is more paſive, and that
is
4. Submiſſion or ſubjection to Parental diſcipline, with all lowlineſs of
(Phil.2.3. mind (f), acknowledging their coercive authority : and therefore are
Children oblig'd with patience to bear their Parents rebukes, whether
verbal or real, conſidering in charity, they delign good. The igno.
rance, imperfection, and corrupt inclinations of Children born in fin,
require Parents animadverſion, and the Childrens ſubmiſſion both to their
Admonitions and Corrections, (1.) Their Admonitions; when in their
watchful inſpection they give check unto exorbitant behaviour , and
lay reſtraines upon their Children, who ſhould indeed ſtand in great
awe of thoſe reproofs and threats, which do ariſe from Parents dif-
pleaſure. When foxadabs poſterity were tempted to ađ in complai.
ſance with others ; their Fathers forewarning kept them in awe , that
(8) Jor.35.6. they did not violate his appointment (8); and ſo upon doing amiſs,
an ingenuous Child will amend; there lhould be shame upon á Fathers
(h) Numb.12.14, frown and diſcountenance (b): yea, though Parents ſhould be our in
the matter, as well as manner, and be too quick in their rebukes, as
it ſhould ſeem facob was with Joſepb for his dreams; not conſidering
what ſignal motion of God was in them, yet the Children ſhould bear
(i) Gen.37.10. it as Joſeph did (i), and as Jonathan did his Fathers unkind exprobrati-
(* ) 1 Sam. 20.30, on (kIt is true, Jeſus took up his Mother in one inſtance, but it
&c. was in his heavenly Fathers cauſe, which he was concern'd in as God-
(1) Luke 2.49. man (1): Yec in other caſes, they ſhould not only bear, buc amend
upon admonition : as Moſes did upon his Father in law's diſlike of that
(m) Exod. 18.13, task he took upon himſelf alone (m), whereas on the other hand E-
17, 24. ly's Sans flighted their Fathers reproof (n); and ſuch others there are
(m) Sam. 2: 25. who ſcorn to be told of their faults), though they looſe Gods fa-
CProv. 13.1.
vour by it, and are accounted fools by him, who is never out in his
(p) --3:34,35. cenſure: when the ſubmiſs are prudent, going on in the way of life (p).
19.5. Many Children are impatient of juſt reſtraints in their meats, drinks,
3. 23: apparel, and recreacions ; not conſidering the advantage of ſelf-
denyal, and patience learn'd betimes ; when as others can ſay experi-
mencally,
Serm. 17. and horo. are they to be managed, according to Scripture?
333
mentally, they had been undon if they had not been early curbºd.
Monica, Auftin's
. Mother *, having in her minority been educated to * Avg.Conf.l8.c.9i
temperance, when growing up, and getting from under that feverer tui.
tion, by the inſinuation of a jocund companion, was drawn to drink
her whole draughts; till upon the upbraiding of her affociate, me
reformd her felf, and obſerv'd her former rules of temperance. Re-
• verend Mr. Greenham uſed to ſay, Be moſt moderate in thoſe things which
thine appetite liketh beft, and check thy too much greedineſe of them. And
another ſaid well t That he had rather be infirm, than delicate ; fich + Citante Stephe
weakneſs only can hurt the body alone : but delicacies may at once cor. Guazi de civili
rupt both body and mind: and more than that, may alſo render any wife").infirmumz
one unjuſt; by reaſon they make him covetous to get that which may
quans delicatum
maintain them, and alſo dull and regardleſs of the Word of God, ere, cc.
and the ſervice of his friends and country. I have in my own obſer-
vation leen Children prove well, who have ſubmitted to the prudent re.
ſtraints and admonitions of their watchful Parents and Guiders as to theſe
things, and others ruin’d, who when they have been told of their
faults, have ſwelled and rag'd againſt thoſe that have lov'd them beſt,
yea, in a moſt unchriſtian manner : So neceſſary it is to ſubmit to Pa-
rents admonitions. So alſo to (2.) Their corrections or real chaſtiſements,
whether by ſtripes, or other puniſhments inflicted : lith we ſhould i
magine Parents come to this ſharp and unpleaſant work, out of a
prisciple of love (9), with an aim at their Childrens good (r), and (9) Prov. 13 24.
it is look'd upon in Scripture a Ruld Caſe, that reverence with ſub-22. 15,
miſſion is paid to the Parents of our fleſh (s) when under their rod, (s) Hebr. 12.9.
which we are to bear, and upon the feeling of it, to amend what is
amiſs, as ſome kind of ſatisfaction (t), whereas diſdain and ſtubborn- (t) Prov. 29. 17.
neſs ſpoils all, and if it be perſiſted in, may ſometimes occaſion Pa.
rents to call in the poſſe magiſtratus (u). The Greek word évelge noua. Sa () Deut. 21.18,
in the Epiſtle to the Hebrews tranſlated, We gave them reverence,
doch
1-9,&c.
import that we Children, when faulty, under our Fathers frowns and
ſtripes, turn'd our faces with name and bluſhing at our unworthy
ads, not able to look them in the face; as the Prodigal upon his re-
turo (w), which accords (as ſome have noted *) to the Hebrew word, (*) Luke 15:21,
which is in this caſe to ſubmit with humility to them in this Relation, with Tir. 2 8.
Becauſe, though we cannot bear that others ſhould beat and ſcourge * Laws on Hebro
us, yet our Parents, as having power upon a juſt cauſe to puniſh by
vertue of their Superiority, and our dependence upon them, whoſe end
is, or fhould be, their childrens reformation, and therefore is in mercy
to prevent further ſin and miſery; in complyance with Gods command
they corred their ofspring , to ſave it from hell : though many an in-
conliderate Child, may at preſent conceive the Father correcting to be
a ſevere fudge, when as to intended amendment, he is indeed a loving
Father : So that though it ſeems to be jarring and harſh muſick, diſ-
agreeable to the faulty Patient, yer it will ſound ſweeter to the judi.
cious ear, than the melody of a luſcious and diſorderly-indulgence.
Ingenuous children have acknowledgʻd the benefit of Paternal correctia
*
OB
,
334
Serm. 17.
What are the Duties of Parents and Children;
2.
1
on, eſpecially after they have fought to God by Prayer, tbat God
would ſandifie the rod to their good. That was a good practical an-
Citante Steph. Swer of one of Zeno's Scholars, who to his Father, asking what wir-
Guazzi de civil, dom he had learned by being ſo long abroad? said, He was able to
Convers: Shew it at any time : which he did to the purpoſe not long after,
when bis Father chaſtiſing him with ſtrokes, he took it quietly and pa-
tiently; thewing that he could ſuſtain the diſpleaſure of his parent
without any untoward reparties. In ſhort, Children ſhould in all theſe
duties deport themſelves with piety toward their parents, being in that
relation they bear the image of God, as Creator, Upholder, and Go-
vernour of the World. So that reſiſtance, yea, ſurly and rude re-
plies, are a token of ill behaviour under Government, and do diſ-
guiſe Children of the moſt comly ſtructure in the world. Thus of the
firſt general in Cbildrens desties.
The ſecond is concerning the Latitude and Extent of Childrens obe-
dience, in all things, xz pavza in my Text. We cannot imagine this
is ſo univerſal and abſolute as Obedience to God; or that the obligation
lyes in anyching beſide the mind of the Supream Governour of Hea-
ven and Earth ; or diſonant to the holy will of our Lord, for only.that
obedience is required which is well.pleaſing and grateful unto him. So
that the Power demanding it, muit have a warrant from him : unleſs
we Mhould embrace the horrid opinion of the daring Atheiſt in his Le-
+421 p.234 viathant, who impiouſly affirns, that if a Chriftian be commanded by
his lawful Prince or Suveraign (whoſe authority was firſt pacernal) to ..
Say he doth not believe in Chrift, it is lawful to obey: which atheiſtical te-
net, doch either poſt pone the command of God, to the command of
man, which is moſt abominable : or, withour further enquiry, doch
account it a divine precept, which would prefer an belliſh error to
the beavenly vericy, overturn the whole Chriſtian inſtitution, and
| Dr. Templar
ſer
up diabolical adoracion ||. 'Twould introduce an infallible Spirit
IdiaTheol.Leviørko in all Civil, as the Papifts pretend to bave in their Ecclefiafiical Go.
1.96,97,251. vernment, yea, quite exterminate all regards of Conſcience, and raze
out the common notions of good and evil:whereas all ſubjection which
is not of faith, i.e. agrees not with the judgment of Conſcience, pro.
(*) Rom 13. 1,4, pounding it's dictares under the reaſon of the Divine will, is ſin(x).
5. with -14.23, God is only arbitrary and abſolute Lawgiver (). And as Conftant.
() Jam 4.12.
the Father of Conftan:ine the Emperour affirma'd, they could not be
faithful Subjects unto him, who eally contemn'd God and their conſci.
ence : neither, Children be truly obedient to their parents, who do ſo.
Our obedience then ought to be only, in all things accept able to our (
pream Lord and Maſter. And therefore the Apoſtle hath elſewhere ex-
() Eph.5.1,5,6. preſs'd the command to obey in the Lord (2), which is the ſame ,
Ga Golor. 3. 22, unto the Lord, and unto Chrift, fearing God (a) in oppoſition to the
23. pleaſing of men.
This doch moderate the commands of Parents; and re-
gulate the obedience of Children, Wives, and Servants. 'Tis true nad
Parents kept their original recticude, their commands would never
have been ocher than conſonant co the Divine pleaſure, and Law of
Nature :
Ici, 102,
as
Serm. 17. and how are they to be managed, according to Scripture ?
335
*
S. 29
Nature: but the fall, that diſordered that harmonious and happy con-
ftitution, and now their precepts do often thwart or jarr with the will
of him who is Suveraign Lord, whom to pleaſe is the determination or
limit, as well as motive to Childrens obedience. This agrees with the
(enſe of Arch-biſhop Anſelm. 580 years ago expounding my Text. How + Comment. in co-
it will riliſh now with thoſe of his order, in an Hypotheſis of theirs, I los; - in bis tan .
• determine not. But he faith, that Natural and Ecclefiaftical, Carna) tummodo que præ.
Ciftum Domini non
and Spiritual Parents are to be obeyed in all things only in the Lord: ie.
excedunt,doc
(ſaitli he) in thoſe tbings only which are not be ſide, or Do not crceed the
precept of the Lord: becauſe it is pleaſing unto God, that in ſuch a manner
we ſhould obey them. It ſhould ſeem lie hield then, according to truth,
that if a Superiour Mould exceed his commiſion, by impoling any pre-
ter-evangelical Canon for Doctrine or Pradiſe; the Inferiors non-cor-
formity thereunto, was no tranſgreſion : For in obeying the com-
mands of a ſubordinate power (6), we are primarily to take care that the (6) Acts 4. 19.
rights of the abſolute Sovereign remains inviolable : leeing God gave
the Parent chat Authority he bach, in requiring that which is difplea- Exod. 1. 17,
fing to God, he hath none. And as the Child is to obey him, ſo he
is to obey God, witliout whoſe warrant, his child is not oblig'd to 6-
Etive obedience, but paſſive, or ſubmiſſion by ſuffering the penalty with
cheerfulneſs: tbar is pleaſing 10 God in ſuch a caſe. For the t;utb is,
It is thank-worthy, if one for Coxſcience towards God, endure grief, suf-
fering wrongfully (c), this is acceptable with God, whatever acceptance (c) 1 Pet.2.19,20.
it find among men, there is a grace in this buhaviour before God.Now 7670 zázis megci
the great thing Ckildren are to look at, in their obedience to Parents, is om
that it be well-pleaſing to God (ſo faith my Text; and if they obey with:-
out his warrant, who can fecure them, they all do what is accep-
table with him? God is to have an affcction predominant to that we
have for our Parents (d). We must not diſhonour tim,in pretenſion (d Matth. 16.37.
to honour them. In things impious or diſhoneſt, Parents have no au- Luke 14.26.
thority; herein diſobedience would be juſt, and obſequiouſneſs cri 9.59, 60,6!,
minal. Hence we find Acrot at us commended amongſt the Ancients
becauſe when his Parents liad required of him to do an urjuſt thing,
he anſwered, I know you are willing i Bould do that which is jut,
for ſo you taught me to do: I will therefore do that, wbich you deſire i
Should, but what you bid me I will not do. A denied in this caſe, is to be .
exprefs'd in all humble language. Hierocles, though no Chriftian,
hath notable things about che extent of Childrens obedience : for he ar-
guing in this caſe, Tesówfor ' adv} a govzūo, &c. ll If in all thinge we muſt l Comaenti 1 Carni.
obey otr Parents, how ſhall we go aſtray from piety, and other vertnes, if fythos.p.53, &c.
through the praviry of their manners, they lead us into thoſe things which are
not altogether honeſt and commendable? If sometime th:ir will be not conſonant
to the Divine Laws? He gives this anſwer amongſt others * ; If indeed * Ei agès ärro
the Divine Law draw you to one thing, and your parents to another; in this reló Scios véros,
diſagreement of wilis, it is more excellent to chooſe thoſe things, which are copos ärao joj
better; and in thoſe only to be inobſervant of the commands of Parents, where- gorais mégcery, &c.
in even they themſelves obey not the Divine Laws : for it cannot be, that he
who
336
Serm. 1 7.
What are the Duties of Parents and Children
j
who is reſolv'd to obſerve the rutes of vertue, can conſent to them, by whom
they are neglected: but in all other things we ought as much as we can to honour
our Parents ; viz. in bodily obſervance, ard a moſt ready and free supply of
things neceſſary, fith they have right to uſe thoſe they have brought forth and
nouriſhed, &c. neither will the Parents unkindneſs, be enough to diſ-
charge the Child from obedience, which is to be yielded in all the cir-
cumitances of their lives. And that conſidering,
3. 3. The great reaſon to engage in the duties of Childrens obedience in
the Lord, is undoubtedly the moſt cogene Motive can be urg'd, to the
performance of all generous actions, viz. becauſe it is well-pleaſing
to the Lord. So'tis expreſs : God himſelf in Covenant is taken with
it, with this Chain on a Childs neck ( as I may allude to that of
() Cant.49.
Chriſts to his Spouſe) (e), becauſe it ſees forth the beauty and love.
lineſs of a Child, as a Child. The Lord hath given it in charge to all
(f) Eph.6.1.
Chriſtian Children here in my Text, and elſewhere (f), as a vigorous
enforcement of the fifth Commandment. The ſupream authority of
our heavenly Father, who hath an uncontroullable dominion over us,
makes any duties which he requires highly reaſonable. But he who is
(2) Heb. 11.6.
a rewarder of thoſe that diligently ſeek bim (8), aſſures the dutiful,
he cakes much pleaſure in theſe Relative duties, that they are not only.
pleaſing, but well.pleaſing to him: Certainly it ſhould hugely raiſe
the ſpirits of all ingenuous Children, to be moſt ſolicitous in filling
up their Relation. Dear Children! I am hemm'd in, as it were, by
what I am yet to ſay for Parents duties, that I cannot here dilate my
ſelf, by deſcending into particulars to perſwade the embracing of an
exhortation to theſe duties. But if you be Chriſtians indeed, who
underſtand your intereſt, I can give you the quinteſſence of all Motives
within the bounds of my Text. Conſider it well, I beſeech you, 'tis
this: By your accurateneſs in theſe duties, you do that which is sué.
pe som tą rugim, well.pleaſing to the Lord, to your and my Lord and Ma.
C) Eph.6.d. Iter. Do this, pleaſe the Lord, and you do all; this is right (b);
dingiov. whether preſent or abſent, that you may be accepted of him (i), or well-
©)2 Cor.5%: pleaſing to him, is the higheſt you can attain to.
What can I?
Ivé501 cizme
What need I ſay more ? I could tell you, in pleaſing of God, you do
&voue
that which doch, or ſhould pleaſe your Parents, and will be moſt
pleaſant to your felves, and then you muſt needs be happy, when
God and you are pleas'd. As in the keeping all Gods Command-
(k) Pral.19.11.
ments there is an exeeeding great reward (k), ſo this hath a Primacy
Gen. 15.1.
(1) Eph.6.1.
in the Promiſe (1). Upon that account it is profitable and benefici-
Prov.4 10,22.
al, yea it is honeſt and honourable before God (m), every way right
(m) i Tim.5.4. agreeable to Gods poſitive Law, the Law of Nature, and the Law
randy rý modexo of Nations. It is the Parents due as in the place of God, they bear
Tèv.
his Image in their Parental authority and relation (n); they deſerve it,
(1) Mal.1.6. with we owe it to them as a debt : So that diſobedience to Parents is againſt
i Sam. 2.30.
Scripture, the light of Nature, the common equity of all Nations,
and renders ſuch perfons unworthy the Chriſtian Name, and worſe
(0) 1 Sam. 2.25.34. than Infidels and Bruits : Such were Hophni and Phineas (0), Ab.
soo
Serm. 17. and how are they to be managed, according to Scripture ? 337
folom (p), and Adonijah (9). Have you then, my beloved Children, any P) 2 Sam.18.9.
reſpect to God, his good.pleaſure, or diſpleaſure ? to your Parents (9) 1 Kings 2.25.
their right or wrong, their bleſſing or curſing? to your ſelves,
looking for recompence,or fear of vengeance ? Conſider then I pray
you, what you have to do. 'Tis no arbitrary thing I am perſwa-
ding to , but that which is required by an eternal, indiſpenſable
Law, fortified with the moſt ſignal rewards and puniſhments; yea even
in this ſtate, as you may find in the Annals of moft Dominions. Yet
further, you Chriſtian Children, are now took into a Covenant.Re.
lation with God, as the Jewiſh Children were, under that Pædago. Rom.9.4.com-
gy (r). Conſider, I beſeech you, how much you are indebted to par'd with Deut.
your Parents for pleading the Covenant and Promiſes on your be. 4.2
. Eph.6.1,2.
half (. This obedience to Parents is commended in Scripture, Mic.7. 20. Deut.
you'l get a lading reputation by it (t), God and men honour the 32.13,14. 2Chr.j.
obedient grac'd with this ornament (*). The examples of Sem and %061. P1.86.6.
7 aphet, il aac, facob, Joſeph, &c. are in Scripture recorded to their Prov.20.7.
perpetual honour. In Heathen Story, che Piety of Ænear to his aged Gen.49.26.
Father, and the obedience of others is celebrated. This is the way
Pfal.115.13,14.
to have the good things of this, and a better life, entaylıd upon po- () 1 Sam. 2 30.
(t) Ruth 4.15,16.
ſterity (w). 'Tis equity you ſhould do, as you would have them to Prov. 1.9.& 13.13.
do to you, in the like circumſtances. The Philoſopher * thoughc Jer.35.18,19.
none could ever give Parents honour anſwerable to their merit; char (2) Gen. 9. 23,
there is no equallizing their deſcending, growing love : they were * Arift.Ethic. 1.8.
the inſtruments of Childrens having affections, becauſe of their being: 6.16.14.
They may then claim your beſt affections and actions. Upon which
account it is that want of natural affection, as it is the moſt monffrons, ſo
it is the most dreadfully purifid by God (x). Yea and for Parri. (x) i Sam.4.11.
cides the old Romans had a ſtrange and unuſual puniſhment, in culeum Deut.21,20,21,
Senec. 1.5. contra
dejicere, to put them alive jnco a great leather Sack, made of an Ox-
4. in fine.
Hide, with a live Dog, a Cock, a Viper, and an Ape, at firſt it was Inftit. 6. de pub.
with Serpents, ( after the martberers of Parents had been made bloudy judicio.
with ſcourging) then ſewed up cloſe, and caſt into Tiber, or the
next River, that whiles alive they might begin to want the uſe of all
the Elements, not having the benefit of the Heavens while they livid,
nor the burial of the Earth when dead. This Aews how odious this
crime was in the height of it to meer Heathen men alſo. Be ſure the
beginning of it, in the want of natural affection, is very diſpleaſing
to God (), but the obedience I have been deſcribing is very amiable (w) Gen.6.3. with
to his eye : It keeps from evil, and diſpoſeth to reverence God himſelf Judg. 14.3.
(z): It helps to be good Subjects, and conducech to the welfare of (o) Lev. 19. 4.
our Countrey. God makes choice diſcoveries of himſelf to obedient
ones in filial duties, as he did eminently co Jacob («), being peculiar- (a) Gen, 28.7.
ly preſent with them, who do chooſe the things that please him, and lay 10,11.
hold of his Covenant (b), as thoſe Children do,who obey their Parents (b) Ifa.56.4.
in all things in the Lord. All encouragement lyes in this ; obedience is
well-plesſing to the Lord. But it is more than sime, now I have
put Children upon their duties following the Apoftle , that I
II.My
+
with 2,3
come to
PPP
338
What are the Duties of Parents and Children; Serm. 17.
I.
Lib.1.6.2.
II. 11. My next General proposºd, which is the office of Parents, enforced
from the ſpecial conſideration of that the Apoſtle ſuggeſts to move to
it. I fall i, ſpeak to the office; and then 2. a little to the enforce
ment of it here.
1. Concerning the office, we may by an affection of a Trope, ſo ex-
Μάασας.
pound che provocation in my Text, forbidden Chriſtian Parents, that in
a ſhort manner of ſpeech the Negative doth emphatically intend more
than is exprefl'd, as including the Poſitive, wherein the office of Pa-
rents provident care, and well treating of their Children, being of
great weight and extent, is connoted to us.
The charge which the
'Epicens. Apoſtle gives here to all the Fathers of our fleſh, from the Father of mer-
cies, according to the original word is not to irritate their children,
(c) Eph.6 4. which is ſomewhat different from the probibition to the Epheſians (0),
magopilens. Provoke not your Children to wrath, this in my Text ſeeming to deny
more generally. So that he allows not, of any kind of abuſe of the
paternal authority, which may juſtly irritate or provoke the pallions of
'Children, an ill effect produced in their hearts, and proceeding from
any male-adminiſtration of the Fathers power, which in rigor is more
api to exceed its bounds than the Mothers ; either in fubftracting a fic
allowance for nouriſhment and nurture, not a uſual fault, which yet
() 1 Tim.5.8. the Apoſtle taxeth (d), (and Quintilian complain’d of *) or loading
them with impious (e) and inhumane commands (f) without necefli.
re) Mat. 14.8. ty, compelling to ſordid and ſervile works not fit for ingenuous Chil.
() Sam.20.31. dren, but laves; or treating them for not juſt bitting their humor
(8)
20.
with contumelious words(8), pouring forth curſesout of that mouth that
Mould bleſs ; lith the name of Father breaths ſweetneſs and benigni-
ty bitter words and the language of a barbarous enemy, will be app
to exaſperate : when upon any little enormicies, a Father Mews him-
ſelf moroſe and Marp, it may be beating his children to gratifie his
own luſt and rage, or inficting other penalties no way proportion'd
(b) and 33. to the fault, (if any)(b),chaſtening not with the rod of men,or the ſtripes
compar’d with of the children of men, i.e. not in a humane way, with gentleneſs and
Deur, 25.1,2. moderacion (i), or by imperiouſneſs, for ſome ſelf-refpe&s, as
(!) 2 Samn.7.14. worldlings impofe upon their children, in the great concern of
changing their condition, eco Be ſure it is contrary to the prohim
bition, which imports that the Parents conduet ſhould be moderated be.
twixt the extreams of an unwarrancable indulgence and rigor, that it
may tend to their Childrens benefit, and their own ſatisfaction. They
ſhould fo deport themſelves in this good government, that their Children
may both love and honour their preſence, not being too fond, leſt
their Children ſhould not fear them, nor too ſtern, left they Mould
fear them too much. The moving Principle to be premis d, which in-
Auencech Parents, and enclineth them effectually to exerc a providene
Care in all the branches of it, is an imbred, natural affection of love, which
) Gen.22.2.
did act Abrabam (k), Iſaac, and Rebecca (1), in the Old Teſta-
(1) 25 28.
(n) Tit.2.3
ment, and is called forth in the New (m), as the fundamental re-
Rom.1.31.
quiſite to ſway Parents in the exerciſe of their authority, and a due
pers
Serin. 17. and how are they to be managed, according to Scripture ? 339
performance of their Relative office, in all the ſeverals of ir, ſo that
they may indeed adorn the Goſpel. Out of this inward Principle ariſe
Dues from Parents to their Children more general, viz. 1. Prayer,
and 2. Good Behaviour ; and more particular, with reſpect to the
1. Birth, 2. Nouriſhment, 3. Education, 4. Diſpoſal, and s. Main.
tenance of their Children ; and their own departure from them :
• all according to the dictates of humane' and Chriſtian pru.
dence.
1. The more general, and previous duties, wherein Parents are
concern'd for the ſake of their children, as well as themſelves, are
Prayer, and good Behaviour ; which give ſucceſs to all the following
particular ones reſpectively, and without which they will not be well
diſchargød ſo as they ſhould be, by a Chriſtian Parent, who is oblig'd
to rule his own houſe well, having his Children in ſubjection with all hone-
ſty, (or as we render it) with all gravity (»). I know not well how I Tim.3. 4.5.
μέλα πάσης συμ:
to omit, yet can buc touch on theſe. [1.] Prayer. Parents are to
yómalos.
make their requeſts known to Ged without ceaſing (o), upon all occaſions, Ther.s. 17.
for all things, throughout the whole courſe of their Childrens lives :
they are concern'd to be daily Orators at the Throne of grace, that God
would make their Children, his Children, and confer upon them all
temporal and ſpiritual bleflings : this is requiſite to the having of
Children, and the having of them good. 'Tis a mercy to have them as
Ifaac, Hannab, and others had (D), as a return to prayer ;, which is (P) Gen.25.21.
alſo a means to have them good (9) ; lich the fincere Parents prayer (9) Gen.17.18,20
may reach his child in every particle of its life ; in the womb, as Re.
becca did hers (r); and in the world, at the ingreſs, with Zachariah's
D), progreſs with Job's (t), and egreſs with David's, who made his Pſal.72.per totum.
petition more fervent with faſting (u), and when the Parent is leav. (2 Gen. 25.22.
( Luke 1.64.
ing his children as Iſaac (w). All which Mew the benefit of parental
() Job 1.5.
requeſts for the fruit of their bodies. Monica, Auguſtin's Mother, (W) 2 Sam.12.16.
was very earneſt, frequent, and pathetical in her addreſles to God (m) Gen.27.4. .
for her Husband and son, and ſhe had gracious returns for both.
How wicked then are thoſe Parents, who follow their Children (yea
without provocation too) with imprecations, and direful curſes in.
ſtead of prayers ! [2.] Good Behaviour before God and man, in love to
their Children; to follow prayer in upright walking, is the beſt courſe
Parents take, co entail a bleſſing upon their Children, and make them
good indeed. The ſeed of the juſt or merciful man, who walketh in his
integrity ſhall be bleſſed after him (x). The generation of the righteous, (x) Prov.20.7.
bave certainly the ſureſt Deed of entail for inheriting of bieſlings ) Prill 12.2.
that can be made (y), fith God hath given promiſes thereof unco Deut.5.29.
gracious perſons, who really walk with him and before him, accor. 48,9
ding to his holy itatutes (2). 'Tis the Lords uſual way to confer (7) Gen 17. 1,7.
his favours in this channel, fo that Parents are concern'd to carry
Acts 2.39.
themſelves well upon this account : And what influence their good ben, 1 Kings 11,12.
haviour bath on their Children, as they ſet fair patterns to them, may
be touch'd on afterwards. Ibaſten to ſpeak to
PPP 2
2. The
1 Chron.22, 12.
29.19.
340
What are the Duties of Parents and Children; Serm. 17.
Il, 12,
2. The more particular duries of Parents, with their ſeveral re-
ſpects, as (1.) Tathe birth of the Child; whiles it is yet but an Em-
brio, there is not only requilite Prayer, (which was preſuppoſed)
(8) 1 Tim.4.4,5. with thankſgiving, for the fanctifying the fruit of the body (a), as
(6) Jer.1.5.
Jeremiah and John were (b), but alſo, a tender care for the preſerva.
Luke 1.15
cion of life. Both Parents are concern'd in order to a better obfer.
vance of the fifth Commandment, to have regard to what is imply'd and
required in the ſixth and ſeventh Commandment. When God hath cu-
(c) PC.139.13,15. riouſly made the babe in ſecret, in the lower parts of the earth(c), it is
to be regarded; even before it ſee the light.' Manaohs wife had a po.
ſitive order in chis caſe, for the ſafety of her ſelf and child, when
it was conceiv'd, and her good busband was deſirous (as appears by
(d) Judg. 13. 4, bis enquirie) to be aſſiſtant to her therein (d). The Rule given her by
the Angel of the Lord refpe&ed temperance ; forbearance of wine was
orderd both for her own and the child's good. Upon ſuch an account
* Arift.Politic.1.7. the Philoſopher * determird in his Politick, that pregnant women Mould
do de Rep.1.8.6.17. be careful as to their aliment; and elſewhere particularly commends
i ñ ganaxle milk, and not wine, as more fir nouriſhment for many bodies, wherein
anhtrou opt he conceits the later may occaſion diſcales. As for nouriſhment, the
Máriga oinois mois Mother ſhould be prudently careful ; and the Father in fpecial cafe of
owpdor douvo tied a real longing apperite, should endeavour ſeaſonable ſupplies : fo
na zavornuala. there ſhould be a joint care for a proviſion of things neceffary and con-
venient to entertain the Babe into the world, when brought forth.
Though the Virgin Mary was in a low eſtate, and neceffitated to
travel at the Emperors command, yet he was not unprovided of ſwadling
()
Luke 2.7.
clothes (@). All this gives check to thoſe Mothers, who without a cali
frisk and jantle about any how at their pleaſure, and are intempe.
rate : yea, againſt the Apoſtles charge, and to the diſparagement of
Tit, 2. 4, 5. their Chriſtian Profeflion (f), for he would have the Matrons by
good example, to teach the young women to be fober , to love their hus-
bands, and their children, to be diſcreet , chaſte, keepers at home, good,
efic: And this is more eſpecially requiſite for Child bearing women ;
fith the Romans obſervd that Coriolanus's Neece mifcarried, by being
too ftrait laced, the Siſter of C#rims by much dancing ; and the si
fter of C. Duilius, by immoderate earing of various dainties. 'Tis
indeed granted that careleſsness of making proviſion of neceffaries,
for clothing their new-born Infants, is the fault of a few in our Age;
wherein under the notion of clouts (or cloth-trenchers) things of the
greatest value, by ſome of mean quality, are found out to fuch an
height of carioſity ſometimes, as appears not very confonane to the
fimplicity and humility of the Goſpel. 'Twere, I confeſs, Oftrich like
to ſuffer theſe fure pledges of nature to be without conveniences, or to
expoſe them (like ſome of the ancient Greeks) as they are ſometimes
in this great City, at the doors in the ſtreet: but to make them Pea-
cock-like, to ſurpafs in finery above their rank, can be no ſymptome
of humility; and then too, when the Parents would have it thought
they engage them to forſake all the pomps and vanities of the world.
But
.
Serm. 17. and how are they to be managed, according to Scripture?
341
.
But this may reſpect the next dury, viz. (2.) To give tbe Child nou-
riſhment when it appears in the world, for ihe preſervation of it's na-
tural life, and to ſeek that it may be ſpiritually alive , Parents Should
uſe the beſt means nature and grace do prompt to them. For the for.
mer, that breaſt-milk is ordinarily the molt proper aliment Nature
teacheth; as alſo for the moſt part that the Mothers is moſt agreeable :
likewiſe that ſhe is oblig'd to nurſe her own Babe (whatever loftnefles
many
delicate Dames do now cheriſh) the Scriptures, as well as Prin-
ciples of Reaſon, do evince : unleſs he be excusºd in ſome few inſtances;
as in cafe of neceflity, or greater charity; namely when the impedi-
ment to her giving ſuck is natural diſability, a really great weakneſs,
or an affiliation with a diſeaſe, which might be tranſmitted with the
milk, or in caſe of the publick concerns of a Kingdom, for ſecuring
of ſucceſſion in the Royal Throne : or &c. For natural inſtinct which
is ſeen in theſe ſpringing fontinels, the breaſts (bo), unto this end , (h) Cantic. 4. 5.
for giving that food better digeſted unto the child when come out,
with which it was fed in the womb, hath reason fuper-added in man.
As marriage to bim (eſpecially under the Chriſtian conſtitution) be.
comes an ordinance of God, which in the mixture of other creatures
is meerly natural *. Now to pervert the end and deſignation of Na. * Dr. Jer. Taylois
rure, with the neceſſities thereof, is in effect to violate thoſe reaſonax Great Exemplisol.
ble inducements, which do oblige conſcience in that which is comly, S.3.
and not to correſpond with the delign of juſtice, charity, and fobriety.
A matter certainly very inaccountable for thoſe, who are bound le-
riouſly to think on (ſo as to do) whatſoever things are true, what focver
things are honeſt, warfaeder things are juft, whatſoever things are pure,
whatſoever things are lovely, whatſoever things are of good report : or if
there be any other vertue (i). Certainly the thing can be no diſparage. (i) Phil.4.8.
ment to them of the beſt quality, but a credit, only becauſe it agrees
not with the modern mode of the Italian and French; amongſt whom,
the great ones often fuckle their Children upon vile women, and ſome.
times upon Strumpets, whoſe manners are drawn in with their milk.
Chryfoftom * thought it a reproach that any women Niould bluſh to be * Homil, in Pful.
Aurſes, who were become Mothers. The Spartax law was, that the No.
bleft, even the Kings wives, ſhould nurſe the firſt child. Hiſtorians t * Herodotus, &c.
fhew Queens have done it. The Nobleft amongſt the ancient Romans
and Germans did it. And one of the Cafars thought it a prodigie in
thoſe dayes, that a Roman Lady refuſed to ſuckle her own Infant, and
yet gave ſuck to a Puppy, that her milk might be more artificially
But I fear the wantonneſs and pride of ſome Mothers, and
the ill-nature of ſome Fathers, who love their eaſe and quiet, may
render this diſcourſe unpleaſing to them : yet had I time to enlarge,
for that reaſon it would be tbe more neceffary in the caſes not excep-
ted. However, the bleſſed Virgin giving Jefus milk from the bottles
of his own filling, may commend it with reputation enough to any
Chriftian Mother who ſerioully deſires to practiſe the choice leſſon of
Self donyali For the Scriptures confonant to the common principles of
right
dried up.
..
342
Serm. 17.
What are the Duties of Parents and Children;
Cuir 8.1.
Luke 11.27.
35.8.
right reaſon, do either take this Duty for granted (where no juſt ex.
ceprions) of Mothers nurſing their own Children for a ruled caſe; as in
the Father of the faithfuls wife Sarah (k), who was a very honoura-
(k) Gen.21.7.
(1) Pial.22.9. ble woman, and others (1), or elſe they give us examples of Mothers
who were commendable patterns, as were Hannah (m), the Virgin
Mary (n), Davids Mother (O), and that affectionate one who ſtood
(%) Sam. 122: before Solomon to plead for her child (e), or afford us ſuch Texts as
( ) Luke 1. 28.
with 11.27.
by conſequence do infer it, as in Jacobs bleſſing (9), and a contrary
(a) Pral.22.9. curfe on others (r), the charge to Manoahs wife to avoid things hurt-
7) Kings 3:21. ful to her milk (s), conſidering her conftitution, and the climate ſhe
(9 Ger: 49: 25. lived in : the Apoſtle gives it as the character of good women, that
Judg. iz. 4. they have nurs°d up Children (t), as Moſes his Mother did him, await-
o i Tiin, 5.10. ing Providence to perform this natural office to her own child: and
έτεκν ορόφησιν. was not as the weeping Prophet laments ſome in his time, worſe than
(it) Lain. 4.3. Sea monsters, like Ostriches of the wilderneſs (w). I do not remember
in holy Writ that'any Mother put forth her own child to ſuch: and
rin) Gen. 24.59. though there be mention made of Rebecka's nurſe (w), and others (x),
yet in all probability they were commonly dry nurſes or nurſe keeping
(x) 2 Sam. 4.4.
women, luch as had skill to be about Child-bearing-women, fit to
2 Kings 11.2.
adviſe and attend them. Be ſure Rebekah had no child till about twen-
ty years after ſhe was married : and if ſhe, or any had milch-nurſes, it
may be their own Mothers might die in Child-bed, or not be able to
perform their office. But Naomi, when old and paſt Child-bearing,
became a dry-nurſe unto Ruths child, being affiftant to her daughter
6) Ruth 4. 16. ather lying-in (y). When though there be ſome pain in ſuckling
(however leſs I ſuppoſe in following the natural way of laying the
child to ) yet there is alſo a pleaſure and benefit, which may well (weeten,
and uſually compenſate in ordinary caſes. The careful Father ſhould
contribute his endeavours to promote all this, and accommodate his
wife in the nurſery, with all convenient requiſites to preſerve the tem-
poral life of the child. But then there is alſo a care with reference
to the ſpiritual life of the child to attend this, which Christian Parents
are oblig'd to by dedicating of their infant feed unto the Lord, according
(7) Matth.28.15. to his appointment for the folemn enrolling of his Diſciples (2), which
Adis 21.5,6. matriculacion of a child ſhould not be un ſeaſonably delay'd,bur per-
16.33.
form'd in a due Chriftian manner ; fich ebedience in the Lord (a) will be
required of it, as ſoon as it is able to do any thing; which implyes
(1) Eph. 6.1,
that as Hannah dedicated her Samuel to the Lord in covenant under
(1) 1 Sam. 1. 28. the Old Teſtament diſpenſation (b): ſo it is to be devoted to the Lord
and conſecrated to his uſe, as he hath instituted under the New Teſta
ment diſpenſation, and that is a ſolemn enrollment by Baptiſm amongſt
Chriſtians, who by this Rite are ſignally declared to be in covenang
(c) Gal. 3. 27. with bim, bis Diſciples and Members of his ſpiritual houſhold (6),
Rom. 6. 3, 4. who in that relation are to yield obedience unto their parents, in him,
1 Cor. 12. 13. and as unto him. How elſe can we ſo ealily imagine that Chriſtian Chil-
Jo. 4. 1, 2
Deut. 29. 10, 11,
dren ſhould be oblig'd co obey their parents in the Lord, but as they are
Afts 16.33.
by their Parents (who have molt right to them) devoted to bis service
I
with
1, 12.
10. 47.
Serin. 17. and how are they to be managed, according to Scripture ?
343
13.
19. 13. 14.
29.
19.
I Cor.1. 16.
II.
I confeſs I cannor underſtand. Now it is highly reaſonable that they
who have been inſtruments to bring a ſtain upon their Children (d), (d) Rom. 5. 18,
mould alſo be as inſtrument al as they can, even as Believers under the
16,17
Eph.2,1,2.
Old Teſtament were, to bring them unto God in the uſe of the means
he hath now preſcribed, to get them waſhed with the blood of ſprink-
ling, by giving them unto God in the Covenant, as they then did (e). (e) Gen. 17.10,11,
For undoubtedly under this gracions diſpenſation there is no abridg.
ment of any priviledge to the Infant-ſeed of Believers, which they be. Rom. 11. 17, 20.
fore enjoy'd, ſo that they ſhould not now be brought to the Lord, that Matth. 18.3.4.
he may own and bleſs them; and the promiſes be pleaded on their behalf Luke 18.15.
whoſe Parents are heirs (f), for as much as the Fathers right to the pro. Tit.3.5.
miſes, give the Children ſome kind of right to che fame inheritance (8), Firvores ant am-
yea, the promiſe and precept do anſwer each other as a deed and its coun- pliandi;
terpart. There was no need of particularizing every ſubject to be (f) Gal. 3. 14,27;
baptized, any other than thoſe who were diſcipled; it being so well 1 Cor. 7. 14.
known who had the Covenant-ſeal, by the common practiſe of the Jews (3) Ads 2.38,39,
under the former diſpenſation of the Covenant. And now the Lord Matth. 28.
Jeſus Christ in commiſſioning his Miniſters to diſciple and baptize all Colori2. 12, 13.
Nations (then all in them diſcipled) chiefly deſigned to inſtruct them, with Gen. 17. 19;
in what manner and form they ſhould baprize choſe that belong to his
Kingdom, viz. into the Name of the Father, Son, and Holy Ghost, which Jer. 32,39.
had not been before uſed, but now upon the diſcharging of Circum- 1a, 44. 3.
cifion, was every where to be obſervédi Thus Chriſtian Parents are at firſt
to contribute their endeavours toward their Childrens ſpiritual life.
And for this temporal life, further they are alſo to provide food (h), (h) Gen. 42.2.
and raiment (i), and to allow fit and honeſt recreation for their Chil. Exod.13.3.
dren (*), to keep them in health; and phyfick when they are lick (1) , Matth.7.9,10,11.
equily and neceflity oblige to it, with a ſolicitous care to preſerve () Gen. 373.
their lives from dangers, as much as may be in their power (m), and (k) Zach. 85:
to fee according to their quality and calling, that they be accommo. () 1 Kings 14.2.
dated with conveniencies for body and mind (n). Hence another par. 2 Kings 4 az.
ticular'of. Purental care is (3.) Education of their Children , which is a
Jo.4.47
Marth. 17.15
very comprehenſive Duty, begins early, and laſts till their Children be eman- (m) Exod. 2.2.3.
cipated. Our Apoſtle in another Epiſtle (o), reduceth this to two heads , rn) Geslo 21.15.
Nurture, and 2 Admonition of the Lord. Some conceive the former Deut. 1.31.
doth more reſpect manners or civility: the later , Doctrine or piecy : (0) Epł..6. 4.
though'cis not neceffary to take them ſo reſtrictively: [1.] Chriſtian
Parents are charg'd to educate or bring up their Children in nurture, i.e.
Baudria
ſuch a kind of domeſtick learning as befitteth a child, according to that
Atineris a fufceret
of the Wiſe man (2) Train up a child in the way he ſhould go : Save the nuliun.
feed, and then expect the fruit: the firſt impreſſions are like to ab.de, (D) Prov. 22. 6.
though at the very firſt not underſtood. The Rule it ſeems is, Teach
a child: neither can any one learn that perfeétly, which he begins late.
to learn, ſaid the Orator*. Parents ſhould cimely enure their Chil. * Nec perfiftèrib..
dren to good behaviour, before they degenerate more ; they Nould lud quifquan diri
conſult their temper, obſerve their ingenuity and humour; to find cet, quod ſerò dif-
out their inclinations, and fic them for the ſervice of their generati- cere incep!5
On:
..
I
344
Serm.17.
What are the Duties of Parents and Children;
Flus docent exem-
ris.
on in ſuch a particular Calling as may be found moſt ſuitable to them.
And this nurturing of them, is to be effected by giving them Teach-
, 2 Rules of morality, and 3 Moderate Chaſtiſements.
1. Teaching examples, by which thoſe who converſe much with little
ones, may perceive they are capable
of receiving good or harm, before
they are able to underltand other inſtructions, Chriſtian Parents ſhould
be wary then, as to their own deportment, before their little ones :
pliquam precepti,
that it may not be as a Spotted, but a clear glaſs. When they daily
(g) Rom. 13.13. obſerve their parents to perform actions decently,and with a grace (9),
i Theil. 4.12. it hach a great force to form their manners. Seeing their Parents, in
Phil. 4. 8.
all Family duties, co expreſs reverence by their countenance, geſture,
and pronunciacion, every one taking their place accordiog to their
quality and degree, this doth early inſtill a filenc deportment, and a
kind of devotion into theſe little ones, before they can reach the rea-
ſon of it. so that really, Chriſtian Parents are concern'd for this
* Maxima reve purpoſe, to ſtand in awe *, as much of their little children, as of any
sentia debetur fue in the world; left becauſe of that love, thefe bear to thoſe from whom
they do deſcend, judging what they do to be right, they ſhould come to
have their judgment perverted by their ill precedents
. Hence it was
that the ancient Romans did with the greatelt diligence poſſibly , take
care to manage all their affairs, in the preſence of their Children,with
all modeſty and diſcretion. And it became a proverbial ſaying, thac the
Temperance of the Parext was the greateſt precept to the Children. And in-
deed after, when they came to further uſe of Reason (I muſt pack up
things together) good or bad examples of parents, have a very powerful
influence upon Children, as well as others, to breed them to a good or
bad behaviour. The young Cock crows as he bears the old one. In
bleſſing or curling, playing and blafpheming, we may perceive Chil-
dren, even before they can ſpeak perfectly, or go frongly; forward
enough to learn ſomewhat agreeable to what they hear and fee. As
(1) Tit. 2.7. Titus then was in all things, to thew himſelf a pattern of good works (r),
(3) 2 Tim. 1.5. ſo ſhould Parents in their Families (s). We find in Scripture that a
I Tim. 3. 4.
decorum in a&ions hath greatly affected lookers on (t), which evinceth
(t) i Kings 10. S.
Job 32.4,6.
that in the eye of their Children, Parents oughe co be very cautelous,
Gen. 43.33•
not only in refraining forful words and actions; but alſo ſuch things
-23.7. as are indifferent in their own nature, yet prove ftumbling blocks; being
in fome circumſtances, in a tendency to fin, or ſuch as have at leaſt an
appearance of evil in them, to their Childrews weaker apprehenGons in
ſuch a conjancture : So likewiſe they ſhould forbear the repetition of
their own youthful failings with any kind of delight ; and take ſpe-
(11) Proy. 14.7.
cial heed they do not ſo much as ſeem to make a mock of fin (r) io ta-
ble-talk and compariy yea, and they ſhould beware of making pro-
miſes to others, or to their Children, which they never intend to per-
form, or at leaſt regleet to make good in due circumſtances. For let
me tell you, though it be bot in light and trivial matters wherein
yer
a child may have as ſtrong affe&ions, as a plodding man to gain a
great eftace) it will inerpretatively be a teaching them to lye, or be
unfaithful
2
Serm. 17. and bow are they to be managed, according to Scripture?
345
Not only
se.
unfaithful , which natural pravity will eaſily promote.
Speeches, but geſtures, fashions, and all kind of habits are foon learned
by example, becauſe man is of all creatures the moſt mimical or a peto
initate, eſpecially what affects him in thoſe he eſteems; this being a
kind of adjunct to Reaſon: we know the little Children had learned to
mock the Prophet to their coſt; Go up thou Bald pate! Go up thon Bald-
pate (m). As many men are known by their Aſſociates they much con- () 2 Kings 2.
verſe with and delighe in, who yet carry it ſo ſmoochiy. they are not 23,24.
otherwiſe diſcovered ; and ſo are the ill manners of ſome Parents by Dignoſcitur ſocios
ſome of their Childrer. Wherefore all ſhould oblerve a good decorum,
qui non noſcitur
left they ſhould give occaſion to any of their Children to Tay as that ea
vil one who told his Father *, If I have done ill, I learn'dit of you. It much * si malè feci, à te
behoves Parents to do all things ſo, that they may not make themſelves didici.
cheap and deſpicable(x), and cannot but be advantageous to a childs edx- (x) Tit. 2. 15.
cation, to have bis Parents keep a good port in all things:which put Pliny
tinto that pathetick exclamation in one of his Epiſtles, o !you are an happy to te beatum Ado-
young man who have him above all to imitate, to whom nature would have you be lefcentem qui cum
moftlike. 2. Rules of morality,or neceſſary documents of civility, which potilimum imitan-
teach due reſpect to every one. Theſe are requifite to the formation and dum babes; cuina-
culture of manners, that Children may learn how to behave themſelvs to Do-efe voluit. Lib.8.
meſticks, to thoſe that are elder & younger,co Miniſters of the Goſpel, Épift.13.
to School.maſters.co Equais, Acquaintance, Friends, Strangers, in all Bod. in Eph.
places on all occaſions; at home, abroad, in the School, in the Church;
bugneſs, recreations; company, folitude; in ſecret, publique ; in
mourning, joy; under benefits, injuries; in praiſe,difpraiſe; fatce-
ries,reproaches; jefts, ferious maciers; various and uncertain chan.
ges of affairs, wherein Special Rules cannot be preſcribed to reach eve-
ry caſe, but general precepts which may engage evermore to things law-
ful and honeſt : and initruct them with their diſtance and relation. For
all which, Humility is moſt to be commended to Cbildren, as the great
ornament of thoſe in a ſtate of ſubjection (y), though they be unac. O 1 Pet.3.13455,
quainted with ſpecial modes and puntilios. Hence it is good to teach
that Rule of our Saviours, when he obſerv'd perſons without any con-
lideration of their own rank, to chooſe out the chief places at en-
tertainments; viz. Sit not down in the higheft Room, left it be the place of
one more honour able (z); Agreeing with the Old Law (a), Thou ſhalt riſc (<) Luke 14.7,8
up before the hoary head, and honour the face of the old man, and fear thy God. (u) Lev. 19. 32.
And thoſe of the Wiſe man (6), Stand not in the place of great men; it (b) Prov. 25. 6,72
is better, it be ſaid to thee, come up bither, than that thou shouldſt be put
8, 9, 16,206
lower ; be not contentious; diſcloſe net ſecretsi Speak as becometh, boaſt not,
be temperate in diet ; weary not thy neighbour with thy company ; be not rude
and fooliſh before thoſe in mourning, be charitable, cc. to that purpoſe So-
lomon. It is expected that Parents give prudent precepts to inform their
Children how to ſpeak and act in a decent, orderly manner, with a
becoming grace in their circumſtances (c); to uſe words and titles of (0) 1 Cor. 14.40.
reſpect and bonour, to their Superiours and Equals į as he in the
Goſpel, Igo Sir (d). And likewiſe a decent filence, ſuitable geſtures, (d) Matth. 21.30 .
Attention, modest looks, and bowing; which though they may ſeem trivial,
Q99
yet
6.
346
What are the Duties of Parents and Children;
2
Serin. 17.
:
E 16
of.
yet the neglect of them, will argue much rudeneſs, irreverence, and
indecency: whereas Chriſtian Children Mould learn to do all things
() Job 29.9,11, well (e): Yea, and to ont do any meer moralists in ſuch civilities as are
Mark 7:37 really material, decent, and not fantaſtical. Parents should further
Matth. 5. 47 give their Children ſuch rudiments early, as are indeed inſtructive to
prepare them for a particular vocation, or courſe of life agreeable te
their temper and quality. Here ſomewhat night be ſaid of that, lith
() Job 5.7. man is born to trouble, or labour (f) in ſome ſpecial ſervice, as they in the
Gen. 3. 19. Scriptures have done (8). But I nuſt not ſtay (yet thall touch of Pa.
(1) --- 4. 2.
rents plaung their Children in to employments anon, the lace Books about
37.2.
Exod.299
the Gentlemans Calling, and the Ladies Calling, and Education, will
Mew uiter, and with others *, che benefit of theſe, for thoſe Children
* Bpinderone of the beſt, as well as meaneſt condition, whether males or females :
Clair. Ethic.&c. where it may be obſerved, that different Rules in ſome particulars,
for the education of Boys and Girls, are to be given by diſcreet Pa-
of Guazz. de civil. rents t. God, who is ſevere againſt id'eneſs, expects all Mould em-
convir fort.
ploy their talents in ſuch a profeſſed way of life, as he will approve
(b) 1 Cor. 12.31.
In order hereunto, and for the attaining of the beſt gifts (b),
great care is to be took, and ingenious devices may be uſed, to get
Children imbued with the principles of learning, and abilities to read,
write, C. But I muſt haſte on. Yer here I cannot but difallow the
indoctrinating of Child en with ſuperſtitious notions, which muzzle them
up in vulgar errors that lead unto unbelief; the affrighting of them
with Gilly tales of Bugbears, ſtories of Hobgoblins and Fairies, crè. pro-
C) 1 Tim. 1.4,6. fane and old wives Fables, not tending to godlinefs ( i ), which occaſion
needleſs and groundleſs fears;that afterwards, when they ſhould have
more brains, are not eaſily corrected, or not without great difficul.
ty remov'd. And in my opinion, the reacbing of Children to leat
inanimate Creatures, is not to be allow'd; boch becauſe it difporech
their weak underſtandings to miſapprehenſions of things, and alſo
teacherh them to inflict puniſhment in ſome inſtances, when ordinari-
ly they themſelves do racher in ſome little proportion deſerve it; and
then ië ſtirs upin them a ſpirit of revenge ; whereas God hath ap-
rk) Deut. 32. 35. propriated vengeance to himſelf as univerſul fudge (k): And we ſmile
Rom. 12. 196 at a little dog for ſnarling at a ſtone, yer ſee not the evil of making
level and diſtorted concepcions in Children, which may occaſion a ſpite-
. .
3. Moderate
( (1) Ezeki 25.15, ful heart (!), a diſpoſition very diſplealing to God.
'chaſtiſements to accompany the notices of good carriage. Correllion in
a due manner, and alſo ſuitable rewards for well.doing, are neceflary
to check rudeneſs, and encourage an ingenuous deportmerr. As good
(m) Prov. 22. 15. documents do put in wiſdom, lo due correčtions do drive out folly (m). A
with 6. child is not to be left to himſelf, left he bring the Parent to shame ; when a
(n) 29. 15. rod and reproof may give wiſdome to prevent it (n). Therefore God bids
() - 1% () Corrrect thy Son, and he ſhall give thee reft ; réa, he ſhall give delight to
(") 23. 13,14. thy Soul.
13, 14. thy Soul. Elſewhere, (p) withhold not correction from the child: for if thon
O beat him with the rod, he ſhall not die. Thou Malt beat him with the rod, and
deliver his Soul from hell. Here is not only a precept, but promiſe of
good
2. 7.
Hebr. 10. 30
AR
2
Serin. 17. and how are they to be managed, according to Scripture ? 347
>
3.12.
rate,
good fruit, upon diſcharge of the duty in a righe manner : but it
Thould be ſued out by Prayer (9), the rather becauſe the neglect of this (9) 2 San.7.27,
duty is very dangerous to root and branch, parent and child (r); yea; (r) 1 Sam. 3. 13.
and the greater need there is of Parents Prayer here, left they mould ! Sar3:13.
1 Kings 1. c.
fall into the extream, which my Text emphatically forbids. Chriſtian
Parents, whoſe Children are to obey them in the Lord, are concern to
chaſtiſe in the fear of God, and therefore to ſeek that this appointment
of his may be ſanctified (s), being joyned with inſtruction, that it
(3) I Tim. 4,5.
may be prevalent by the bleſſing of God in Chriſt, whom the Heathen Mich. 6.9.
Philoſophers have no regard to. And here further, Parents are con-
cern’d to uſe much Chriſtian prudence, that their Children way un.
derſtand 1. That they are from a Principle of love, for their Childrens
Amendment and welfaré, neceſitated to this ſharp work (t) which God (t) Rev.3.19.
hath enjoynd them, in juft circumſtances, as he himſelf chaſteneth whom
be loveth (n). And therefore if they fhould ſpare the red through (» Heb. 12.8.
fondneſs, God, who knows the heart and affections beſt, might cen- Deut.8.5.
ſure them, for bating their children (w), whom they would not have (11) Prov.13.24.
been ſo ſevere with, if they could have reform’d them at a cheaper
Hence 2. That it is their childrens folly, not their own paſſion,
which hath engag'd them in this ſmarting exerciſe, wherein overmuch
heat, would be like an over-hot medicine,that ſcalds rather than cures.
Some Parents are apt to go beyond juſt meaſures, and to chaſtiſe for
their own pleaſure (*): but they muſt learn of God, to aim at their («) Heb. 12.10.
childrens profit, and not correct them but upon good reaſon. Even Plu-
tarch could determine that puniſhment ſhould never be inflicted for fleſh-
pleaſing. Parents thould not take the rod to vent their own anger, but
to ſubdue their childrens fin; which a man may not ſuffer upon his
neighbour, without rebuke, left he be guilty of bating him in bis heart (y), (y) Lev.19.17.
then certaily not upon his child, whom he is oblig'd, not only to
admoniſh verbally, but chaſtiſe really: but firſt he thould do as God
did with our firſt parents, convid him of his nakedneſs (z), io e. Mhew (2) Gen.3.11,&c.
him the evil of his lring, railing, idlexeſs, or €. faults, he is chargea-
ble with, as oppoſite to the Word of God (a), and prejudicial to his (a) Prov. 12.22.
own Soul (6), and that he is made to fmart for the cure of this evil. (6) ----8.36.
Which 3. Parents may let their children know, they dare not ſuffer to
remain longer uncorrected:lith delays may prove dangerous to the Patient
if the rod be wish held (c). The feltering wound may wrancle, and (c) — 23.13.
come to a gangreen, it not lanced in due time. Parents love is ſeen
in cbaftening betimes (d), both in reſpect of the age of the child, and (d)-----13. 24,
of its fault. If it be not too ſoon for children to (in, it Ihould not be
thought too soon for Parents to correct, and that ſeaſonably, before the
fin grow ſtrong, get head and ſprout forth. The child ſhould be ta-
ken while there is hope (e). The twigg may be bent while it is young; (e)
young; (e) 19.18.
--
and the ſin mortified, if nipt in the bud. God we find hath been ve-
ry ſevere in remarking the firſt violations of bis Statutes : as for
ga-
thering ſticks on the Sabbath day (f), and Aarons ſons offering Strange (f) Numk. 15.35.
fire (8): ſo Parents ſhould timely curb the firſt exorbicances of their (8) Levit. 10.2.
Q99 2
childr:.
.
Serm. 1 7
348
What are the Duties of parents and Children ;
children. Hence 4. They ſhould let them ſee they are reſolv'd, after
ſerious deliberation, not to be diverted by the pulings and paſſions
of their unbumbled children from infliaing due punilliment, lich the
(5) Prov.19:18.
Wiſeman chargeth, Let kot thy Soul (pare for his crying (b), ſo that
they may not remain fearleſs : yet it muſt then be in compaſſion, thac
they may conceive as the Facher of Heaven is affliated in the affliction
(i) Ifa.63.9. of his (i), ſo are they in the affiliation of their children. And as the
Lord doch it in meaſure, though he will not ſuffer them to go unpu-
re) Jer, 3c. IIniſhed (k), ſo do they. My Texe bounds the correction, that it may
not exceed a juſt proportion, to the diſcouraging of children, whoſe dif.
ferent tempers, as well as different faulis, are to be conſider’d, ſo as
( 1 Cor. 10. 13. no more be laid upon them than they are able to bear (?). There Mhould
therefore be a ſpecial care cook, that the chaſtiſement be no other than
what is moet. Phyſicians endeavour to apporcion the Doce they give
to the ſtrength of the Patient, and the peccant humour chey would
correct. There muſt be a rational conlideration of the age, ſex, and
diſpoſition of the child, the nature and circumſtances of the fault, and
what ſatisfaction is offer'd by the delinquent, upon ingenuous confeſſion,
or poſibly ſome interpoſition of another, ſo that the offended Pa-
rent may keep up his authority, be victorious in his chaſtiſements, and
come off with honour, and good hopes of the childs amendment :
For a Parent Siould be ever ready to forgive, and to connive ofrem at
fmaller failings, wherein there iino minifelt fin againſt God, in con-
fidence of gaining the childs 31fections by tenderneis and kind forbear-
ance, towards the thing that are moſt delirable. This pleaſing poli-
* Varen. Defcript. cie is, they ſay, much in reſpect ae this day in Japan *, where Parents
Regn. Fupunta. c. do edacate their children with a great deal of ſófineſs, very rarely pu.
niſhing them with ſtripes, though they follow their diligent informi.
tions with frequent admonitions. And they tell us among the Grecians,
the beſt means the Mother uſed, if a Boy was ſtubborn in commiccing
a fault, to perſwade him to leave it, was to thew him her breasts, as
1 word xparisons
, the moſt powerful motive ſhe bedt. But the Fathers it ſeems, amongſt
irecías. Schol. them, were more ſharp: and therefore Prometheus in Menander is fuid
in Scrip. to be tyed like a Boy to the racks, where he preceily pleads his cauſe,
Youre aanand-
as if his puniſhment had not been proportioned to his fault; but he had been
.
too hardly dealt with. Be füre our Apoftle, boch 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 which the former will not be effe.
&ually proſperous. This according to the notation of the originalword
(m) vodooie (m), is a putting of things into tbeir Childrens minds, an informing of the
Eph. 6. 4. with judgment in, & preſſing upon the will & affections, the principles of the
Coristian inftitution, warning them to take heed of deviating from theſe
Tit. 3, 1o.
principles, which they are oblig'd to live up to, and is the principal
ching in the educating of ChriſtianChildren. So that Parents are moſtly
concernd to get the fear of God planted in their Childrens tender ſouls,
that they may know and love, truſt in, and obey their Maker, Rea
XV.
.8، ارم
1 Cor. 10. II.
deemer
Serm. 17. and how are they to be managed, according to Scripture ?
349
4.
IT. 19
deemer and S anctifier, and have timely preſervatives againſt the cor-
ruptions of an untoward generation. Under this, we may ſpeak of
Parental Inſtruction and Watchfulneſs. I. Inftrullion, which is a time-
ly inftilling of conſcientious principles, and ſeeds of Religion into Children,
taking them apart, and engaging diem to receive the moſt neceſſary
points, as it were drop by drop, here a little, and there a little (n), (1) Ifa.28.10
according to their narrow capacities, in a free and familiar Conte.
rence; by putting Queſtions to them, and teaching them liow to
give Anſwers; and by putting them upon asking Queſtions, and re-
turning ſhort and clear Anſwers thereunto, not only concerning the
Word, but Works of God, whoſe Spirit ale makes all efficacious.
The Lord hath moſt ſtrictly enjoyned this by Moſes (), charging (0) Deut.4.9.
Parents to keep their ſouls diligently, and not to let the things God hath i'ore,
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 in.
ſtručtion (p): We have heard with our ears, 6 God, our Fathers have told (p) Pfal.44.1,2.
us, the works thou didſt in their days, in the times of old. And for the
Words and Ordinances of God; they are comiminded nor oily to
have them in their own hearts (9), but to teach them diligently unto (9) Deut. 6.6,7.
their children, ( as one who whecs and Marpens a thing that is blunt)
(r), by talking of them, when they ſit down in their homſe, when they walk (1) Ecclef.10.10.
by the way, when they lye down, and when they riſe up, and elſewhere (D), Pſal.78.5,6,7.
Prov 22.6,20,21,
nor only ſo, but by Rites (t), and ſeccing up viſible and extraordi.
(0) Exod.12.26.
nary monuments (u), whereby Children might take occaſion to ask the
meaning of them, and ſo Parents might acquaint them with the Ordi () Jor 46,7,21.
nances of God (w). No doubt but religious Parents have been care- (b) Deut.6.20,21
fulco obſerve this, for the tranſmitting of pure Religion, Adam
had tiught his Sons to facrifice, as well as traind them up to buſi-
neſs, though one of them did not worship God in an acceptable man-
ner (x). He had acquainted them, it ſeems, with the fundamental (x) Gen. 4. 387,
promiſe concerning remiffion of lin, which the Apostle faith, could $, 26.
not be without shedding of blood (y), repreſented in the inſtituted Sa. Heb. 11.4
.
crifice, which Cair wanted faith to offer acceptably, as Abel did, gio) Heb.9.22.
ving credit co the divine inſtitution, and behaving himſelf ſincerely
in this folenin worſhip as he was inſtructed. Noah alſo taught his
Children, though one of them did not oberve the inſtruétions (2). (7) Gen.9.8,22.
But we have Abraham the Father of the faithful exprelly commended, with --- 14.14.
with a ſpecial approbation of God, for effectually inſtructing, i.e. * Alting Hift. A
training or catechizing his children and ſervants after his example, to keep cad. Hibrop.13,19.
the
way of the Lord (a). And therefore they are called his initiated (Prov.4.3,4.
withPſal.72. Titl.
ones, or 8471X6LEVoi, whom the Rabbins fay *, he did no leſs inſtruct
(C)
34.11.
in the divine precepts and their obſervation, than train up to war. (d) i King 13.12.
Other memorable inſtances we have of David (6), who ſeems kind. le) Prov. 31. 1,
ly to call Children apart, to teach them the fear of the Lord (c), (which 2,80€.
Obadiah learn'd from his youth) (d). So of his Wife Baththeba (e), (2 Tim. 1.5.
and thoſe good Women in the New Teſtament, Lois and Eunice (f), tip abgor Tod ka-
and other perſons there were, who did catechize in all good things, (g),
Thxão?).
13.14.
e.
1
"350
What are the Duties of Parents and Children
Serm. 17.
i.e. the rudiments of the Goſpel; wherein the moſt excellent Theo-
( Luk. 1.4. philus was catechized or inftræeted (b), as the fewiſh children had been
(-) Rom.2.18. Catechized in the Law (i).
Catechized in the Law (i). But this part of Education, viz. Catechi.
zing, being handled at this Exerciſe, in another diſtinct Query, by
one well versºd in the practick part of this neceſary Duty, may fairly
give me (who have ſo much on mine hands) a Super fedeas, from en.
larging now upon it. Only let it be remembred, that Gith Man is
(1) Job 11.12. born like a wild Aſſes colt (k), and the fear of the Lord is the beginning of
(1) Prov. 1.7. wiſdom (1), Parents are concern’d to be induſtrious, and not be dil
with Pſal. 111,10. couragºd, from teaching their offſpring the words and terms of
goodneſs, in confide they will afterwards comprehend the ſenſe,
(m) 2 Tim. 1. 13. and practically hold fajin the form of sound words (m), (the little Bibles,
as Luther usd to call orthodox Catechiſms) gather'd up from the holy
3.15. Scripture, which it ſeems Timothy had known from a child (n): a lit-
απο βρέφους. tle one indeed, yea and we have ſome late conſiderable examples of
* Token and lit- ſuch little ones *.
And therefore Parents themſelves, according to
tle Book for Chil- their different calls and abilities, taking in convenient help, (and all
dren.
to forward the Pastors work) ſhould not through humour, indiſpo.
lition, lazineſs, or an over. eager minding of worldly buſineſs, neg-
led this affair of ſo great importance, to the welfare of their Chil-
dren ; but be ſolicitous to get the feeds ſown in their tender hearts,
before the weeds of the world grow up therein, and canker the ſoyl.
Even according to Natures dictates, Diotima timely inftillid ſuch no.
tions of prudence into Socrates, which rendred him famous. And Ca.
to, though he kept a Tuter for his Son, yet was frequent him felf in
teaching and examining of bim in learning, and natural Religion.
Much more ſhould Chriſtians ; as Theodoſius the Great, who was di-
ligent in catechizing his Sons Arcadias and Honorius, with the a fliſt-
ance of Arſenius. A notable means was Catechizing to propagate the
Reformed Religion, notwithſtanding the contagion of Popery, (as Sir
* Survey of Reli. Edwyn Sandys well obſerv'd*) and it will be ſo, to preſerve it : 2.
gion in Europe, ſpecially if Inſtručtion be follow'd with a 2. particular in Edacation,
1593. pag. 113. and that is watchfulneſs or Inſpection, which is a daily putting children on
exerciſe, to practiſe the things wherein they have been instructed, by a pru-
dent overſight of their behaviour. This domeſtick Epiſcopacy, or Family
diſcipline, is of Gingular uſe for the edification of children. Gover-
(0) 2 Tim.4.5.
nors eſpecially ſhould watch unto all things (). This is the moſt pro.
per means to preſerve the good feed which is town, from being itoln
away, and to guard it, left the enemy come Nily and fowe tares a.
mongſt the wheat, which he lays wait to do, if he can cake Parents
(®) Mat.13. 25. aſleep or inobſervant (p), when they fould be awake in this good go-
(9) i Tim 34 vernment (9), and intent upon it in their houhold (r); taking ſpeci-
(*) Pfal. 101.6,7. al care that in practice their children be found faithful, and not chargea.
(1) Tit.1.6.
ble with riot and unrulinels D. It is not enough to teach children the
rudiments of faith, worſhip and obedience, but to bring them where the
Arkis, to the ałts of ſolemn worſhip, both in the Family and Congre.
Luke 2.41,42, gation. Our Saviours Parents brought him (t), (though he was born
43,49.
with.
Serin. 17. and how are they to be managed, according to Scripture ?
351
wich
18.19.
..
a
without ſin, and had not need upon that account as others have )
much more ſhould others, who now are not required to go ſo far,
bring theirs to worſhip God, according to his appointment ; ſee to
their reverend deportment there, examine them afterwards, and
obſerve their proficiency : carry a jealous eye and hand over them,
as fob did over his (v); and take care there be no connivance at palpa. (u) Job 1.5.
ble faults, but a reaſonable diſcountenancing of every ſin, in the dear-
eſt of them (w): no allowance of any practice diffonant to that which (vo) Gen.49.6.
is right (x), but a ſolicitous care that they do not decline and apo. (x) Deut.33.9,
ſtariza, or be not ſeduced from the pure worſhip of the holy God, and
13.6.
& Exod.32 28.
the good ways they have acquainted them with y). We know Abra. Zach. 13.5.
ham chat Father of bleiſed memory, commande'a nis children (as was no. (9) Jof.22.27,&'c.
ted before) and there was a poſitive Law after to command children, up. Gen.24:6,7.
on their lives, to obſerve and do what God enjoyned (?). This belongs
to the training up of youth to a good habit, which will nor ealily be re.
(Deut, 32
46,47
moved (a). They that handle this matter wiſely. will find good (b) a) Prov.22 6.
in their children ; and to do it fo as to avoid undue lenity and ſeverity, (b)
-16.20,.
is great prudence : For it requires an infinuation into their aff di.
ons, to engage children to love and delight in their duties, by the
ſweetneſs of the lips, to encreaſe their learning (c), and encourage their (0) 21.
honeſt endeavours with luitable rewards. And on the other hand,
ſeaſonable admonitions and remembrances in caſe of failures ;
frowning on their lazineſs, and neglects of thoſe offices wherein they
ſhould be employ'd, which will keep them in awe : chough this mult.
be done with great skil and warineſs, left it produce a faviſh fear,
which flochful, dilingenuous and low ſpirits are apt to fall into, and
then abſurdly to plead (d); yet of the two it is better to fail on this (d) Mat.25. 24,
hand, than for å Chriſtian Parent to-omit warning of their children : 25,26.
Becauſe boch Law and Goſpel require ( as was partly binted before.)
we ſhould not let fin, either of omiſſion or commiſion, relt on our
neighbour (e), but ihould warn a brother (f), much more a child, and (c) Lev.19.17.
ſet him in joynt with a ſpirit of meekneſs. I grant this duty of daily inspe. (f) Gal.6.io.
Etion is very difficult, but it is amiable and excellent : It is of great
latitude ; for Parents are evermore concern’d to be eying of their chil.
dren," to ſee they do that which is neceſſary and comely, both in reli-
gious and moral practice, according to what is really beſt eſteemid
in civil behaviour. They muſt continually be watching them, as to
their praying, reading, hearing, eating, drinking, playing, via
ſiting, ſtudying, working, Neeping, c. to ſee they be not vain
or idle, becaule commonly there is but a little diſtance in time, be.
twixt doing of nothing and doing of illi Children ſhould be exerci,
fed with variety; taught to fing Pfalms (g), as thoſe good children (8) Deut: 31.
were, who made that Ihort prayer to our Saviour, Hofanna, in Greck, 19, 21.
out of the Pſalm (h), Y'UN Save ô Lord I beseeck thee ! viz. bleffed Pfal.148.12,13
.
(b) 118.25
Meffiah: to pray in ſecret ſometimes by and for themſelves; to be
conſtant, timely; and reverend at Family duties; to be charitable,
reſpectful to the Embaladors of Christ; to be attentive to the read-
ing
ܪ
352
What are the Duties of Parents and Children; Serm. 17.
.
ing of Chapters, and hearing of Sermons; and thereupon to put
Queſtions, and give ſome account of their underſtanding of things,
and be not as Parrats, that chatter without knowledge; to be obfera
vant of the Lords days, not left to themſelves, to play and do what
(1) Prov.29.15. they liſt: for as Solomon obſerveth (i), A child left to himſelf bringeth
his mother to Mame; ſhe being either more indulgent in fuffering him
to get head, or more affe&ted with it, when the Teeth the evil of his
idlenels, eſpecially on the Lords days. But on other days, ac fit ſea.
ſons, ſuch honeſt ſports and recreations, agreeing with the childrens
temper, are to be allow'd, as do not alienate their minds from dney,
but promote health and chearfulneſs, admit they be not with ungodly
play-fellows, from wholi ribaldry and prophaneneſs are ealily learnºd,
* Ariſt. de Rep. but nothing chat is good. The Philoſopher * did adviſe the edncators
2.8. c.17,
of children, to take heed they did not permic chem to accompany with
fuch, of whom they would learn bad words, hear (mutty fables, or be
brought to look upon indecent and deformed pictures, and that they did
converſe as little as may be with Servants. And in eating and drinking,
Parents ſhould with diſcretion lay reſtraints upon childrens appetites, ,
both as to the quantity and quality of food, conſonant to the rules of
right reaſon, that they tranſgreſs not the wholefom Laws of Tempe.
rance, for the preſervation of ſtrength, and activity of body and
mind. So for their ſtudying, and working, &c. a continued inſpection
is r quilice, that they do not neglect their time, or miſpend their ca-
lents, which that they may rot do, will uſually need the Parents belt
skil, and utmoſt diligence. buciuſe of inbred pravity and untracta-
* P. Du. Moul. bleneſs. Yet as one * hath well obſerv'd, there be certain hand'es to
take hold of theſe little ſouls, in their tender years, fich moſt of them
are apt to be Shamefuc'd, Fearful, Curious and Cridulous ; which dif .
poſitions are to be attended by vigilant Parents with diſcretion, and
Juid hold on, to lead to vertue. As on the other hand, thoſe hin.
drances to good things, which foon bewray themſelves in little ones,
are to be watch'd over and curb’d; ſuch as Prido, Wilfulneſs, Lying,
and Intemperance ; that theſe evil inclinations may not be predomi.
Shame is to be manag'd to diff wade from things diſhoneſt
Fear, to keep in awe, from conſideration of puniſhment, or loſs of
reward; Curioſity, to form in the mind right notions of things ; and
Credulity, to gain the conſent to things honeſt and good, and to
make a righe tincture which may abide. Then on the other ſide, vi.
cious inclinations are to be timely curb'd: As Pride, ariſing from
corrupe ſelf-love, to plant in young minds humility; Wilfulneſs, to
engage unto teachableneſs; Lying, to make way for juſtice and fideli.
ty; and Intemperance, for the love of truth and Sobriety, that the
# Glorice ſtudiun underbanding may rule the appetite. Upon which account the ſame
cupiditatem te- perſon ſuggeſts, we ſhould not promiſe children funkets, as the re-
neris animis im- ward of their obedience, but honour and praiſe, which they ſhould be
plantare confueves
made to love; which is the great thing they of fapan t, uſe to im.
Tunt,&c. Varen.de
Bego. Jap. p. 102. plant in the tender minds of their little ones, propoſing glory, as the
1
nane,
;
Itrong
Serm, 17. and how are they to be managed, according to Scripture?
353
remoto,
ftrong motive to perſwade them unto obedience and good carriage.
I ſhould not have inſiſted ſo long upon this, but that I dare be bold
to ſay, it is through default of this part of Education, I mean for
want of watchfulneſs, that the Children of many Parents amongſt us
fall ſo much more of the inſtruktions received: Their paſſions grow
ſtrong, and the things that gratific ſenſe luſcious, their parents heed
not, and ſo the hopeful fruit is blaſted and ſpoiled for want of fence;
or as in ſome gardens, where there be fine buds and fruits coming on,
that have been raiſed with great pains and charges; they ſuffer Snails
and Caterpillers to increaſe, which in a ſhort time devour that the Ma-
ſters and Gardiners eye and hand might eaſily at firſt have prevented,
by taking away the Caterpillers eggs, and killing of the Snails :
ſo you may fee in ſome Families, where there were great hopes
of children ( as of the pleaſant fruits on a fair tree ripening)
all loft, for want of Parents and Governours narrow inſpection : or
through a tender Mothers unlimited indulgence, where he lhould keep
a ſtrict watch: and through the connivance *, or miſplac'd kindneſles of * imberbis juvenirs
fome affectionate ſervants, who to ingratiare with their young Man
tandem cuftode
ſters or Miſtreſſes, take upon them to be wiſer, than thoſe that love
them beft, and ſecretly humour them with thoſe things that may gra. Gaudet equis, cani-
búsque, o aprici
tifie their ſenſual appetites, though never ſo prejudicial in the confe-
grimine campi,
quence, and in the preſent judgments of their Superiours, who would G. Horat.
have their children diſciplin'd to ſelf-dewyal and temperance, which the
Goſpel (k) fets a great value upon. I ſpeak this from my own, and o. (k) Matth. 16.24.
thers certain experience of what I have ſeen and heard, both in Fa. Luke 21. 34.
milies of the Gentry (and others) in the Country, and thoſe of the beſt Cor. 9. 25.
rank in the City. Oh! what cauſe then have ſome of us, with hear-
tieſt chankfulneſs to adore our heavenly Father, that our dear Parents
have not only taught us the rudiments of goodneſs, but called upon
us to exerciſe ſelf-denyal and temperance, and to enure our felves to
hardſhip, as good Souldiers of Jeſus Chriſt (1). So the Apoſtle enjoyned, (1) 2.Tim. 2.3:
agreeable to the Philoſopher, who determind ic beſt to accuſtom children Euppépes tusus
in their tender years unto colds , as moſt advantagious to good health and xj meds Test fürgen
warlike a£tions. And to bleſs God that they kept a watchful eye upon ouvesikony ex juta
us in our minority, giving check to our inordinate appetites, that xpcov radwy 770
we can now, in this luxurious and delicate age, in the midſt of ful- xj greds uzidov,
neſs, curb our ſelves, and not banker after every dainty and fine xj eds monéquenas
faſhion we ſee, or repine when it paffech by us, whoſe Souls are made reglets euxpuso
for better attainments. But I forget my ſelf in this buſineſs of Edu- ralov. Arift, de
cation, being yet to ſpeak to the remaining offices of parents. The Rep.1.8.0.17.
next of which is 4. Diſpoſal, or clocation of children, growing up, or adult
either into ſome particular employment, or marriage. [1.] into ſome
fic way of employment, or particular calling. Chriſtian Parents are con-
cern'd not only to train up their children for buſineſs in the world, but
to do what they can to provide an honeft, fit, and uſeful calling or profef-,
sian, wherein they may ſerve their own generation aesąrding to the will of
God (m), and the abilities:he bath beſtow'd on them, and the inclina-(m) Acts 13.36.
Rrr
tions
독
​354
What are the Duties of Parents and Children;
Serm. 17.
.
tions he hath implanted in them, whereby they may moſtly promote
(0) Matth. 6. 33. the Kingdom of Chriſt (0). To find out natural capacities in the ob
fequious part of age, requires the diligent conſideration of a ſagaci-
ous mind; so that Parents herein have really need of the skill ( were
it attainable) of the boaſting Spaniard, who ( in his Tryal of wits)
pretended to know wbat complexion was fitceſt for every profeſſion. For
* E quolibet ligno all diſpoſitions and inclinations are not equally fit for every affair t.
non fit Mercurius. Some according to the temperament of the body and culture of the
mind, are for more ingenuous and liberal; others more mechanick Arts;
ſome in a more publick, others more private ſtation. Upon diſcerning
of which Parents Mould ſtrain hard, proportionable to their eſtates,
to chooſe ſuch honeſt and advantagious Callings, as their children are
fitteſt for, fo nigh as they can judge. Daniel and his companions were
(P) Dan,1,17.
for liberal Sciences (D), and ſo was Meſes before chem (q), and Paul
(9) Ads 7. 22. after them (r). Theſe God made uſe of as eminent inſtruments of his
(r. men 22. 3. honour, in their generation, one of them a Prophet, another a Prophet
and Magiſtrate, the third an Apoſtle , and all of them witneſſes to the
truth. Paul doth gratefully commemorate bis Parents love in educa.
ting him at the belt School and Univerſity, under the beſt Tutor, living
far from the City of his birth; nor without reaſon, for Gods railing
up Sons unto Parents for Prophets, and placing them in the Miniſtry
(however diſpiſed in their decrepit age ) was accounted a lingular
(s) Amos 2.9910, priviledge (s), ochers in their circumſtances, were diſposed into other
II, with
Callings, which their Parents thought them fit for. In the morning of
1 Tim. 1. 12.
Ephef.4.8,11,&c.
the world, the two firſt children, Cain and Abel were put into differene
2 Cor.5.20.
employments (), ſo were Iſaacs Sons into the like (u), and Samuel Sons
(t) Gen.4.2. into another (w), though they very much misbehaved themſelves in
ma) ----25.27; it ; Jacobs Sons (x), Labans and Revels daughters were employ'd about
(W) 1 Sam.8.3.
(x) Gen. 37. 12.
cattle (7). None Mould be left to live idly, but if not diſabled, all
0) 29.9.
Mould be ordinarily in ſome ſtated employ (wherein they have an hea-
Exod. 2.16. venly guard z) for the publick good, and the honour of God, who
Plal. 91.12, where he gives moſt, will not be content with the leaſt, but requires
either corporeal, or mental employment from all. And therefore Pa-
Texts having conſulted their childrens inclinacions, and conſidered what
breeding they have given them for the bettering of their parts, and im-
provement of their gifts, should not fail to diſpoſe of them ſo, that
(a)2 Theſ.3.6,10, they may be able to maintain themſelves (a), or uſe what they have
12. honeſtly provided for them, to the doing of good in the Church and
State, and the training up of others in ſucceeding generations ; ac-
cording as God hath diſtribuced gifts to every one for his Calling,
(b) i Cor. 7.17. wherein be is to abide, till more clearly called to another (b), whether
(c) Gen. 47.6. for husbandry (c), or bandy.crafts, in inore ſubſtantial (d), or more
(1) Kings 5.6. curious works (e), or yet more laudable employments ( f), whereunto
(1) Exod. 35.3they are not to be intruded, but orderly called. All which gives check
.
Jer. 17.16.
to fuch Parents who are negligent herein, after primæve education ;
and thoſe who either put their children into unft Callings, or entet
them not into fit ones, in a fair way, but by fome indirect means.
There
3
Serin. 17, and how are they to be managed, according to Scripture ? 355
There is another diſpoſal and placing out of children, wherein good Pa-
rents ought to be greatly concern'd, and that is [2.] Into the honou-
rable eſtate of marriage (8) when at a competent age, conlidering the tem- (8) Heb. 13 4.
per and inclinations of the children, upon a due expence of circumſtan.
ces, in all Chriſtian prudence, ſooner, or later, to avoid temptations
on one hand and another; by endeavouring to provide ſuch matches,
as they may have a good ground to hope for Gods bleſſing upon, which
they may then do, when they are in the Lord (h): Becauſe that's the (b) 1 Cor. 7.39.
great Canon for the Regulation of Chriſtian marriages, and thould be the with 22.
principal ponderation in this greateſt affair of parents and Children
that the perſons marrying be not unequally yoked (i), and that they do
(i) 2 Cor.6.13,14.
it in the Lord : (as the obedience of wives and children is required to
be k) and to pleaſe the Lord, in my Text : yea, this of marriage is to (k) Eph. 6. I.
be only in the Lord (1). For not to pleaſe him, by marrying in him, is with 5.8.
by conſequence to incur the diſpleaſure of him, in whom alone'a Col.3.18.
biefling is to be had. Wherefore profeſſing Parents, who are chargid
by the Prophet in the name of the Lord (m), co take wives to their ſons, (m) Jer.29.6.
And give daughters to their husbands, ſhould with a good and ſerious con. i Cor. 7.36.
ſcience, without carnal gloſſes, ſtudy their prime Canox, as they real.
ly deſign the promotion and ſpiritual advancement of their ofspring.
Thus Abraham(ſo famous in his parental government n)was very care- (n) Gen. 18.19.
ful with reſpect to the Lord in covenant, for the matching of his ſon Ifaac,
that in a matter of ſo great importance, left he ſhould be tempted to
a failure in his truſt, he took a moſt ſolemn oath, by the Lord God of
heaven and earth, from his faithful Steward Eleazer (o), upon ſerious (o) — 24.2,4,6,
ſecking of God by Prayer, that he ſhould take a wife for him out of
8.
a religious Family,and by no means yield that Ifaac ſhould be brought
into a relation, communion, and relidence, with any of thoſe who
might be an occaſion to alienate his affe&ions from the ſervice of the
true God, in a true manner : which had an excellent effect, ſith Iſaac and
Rebekah were the moſt chaſt pair of all thoſe Patriarchal Worthies
their affections being entirely united. And Ifaac at his wife Rebekahs
motion, when almoſt dead, for fear of an ungodly wife(p), followed his (p) --27. vet.
Fathers example in the diſpoſal of his son facob (9) We indeed live (9) -28.2, &c;
in an age, wherein there is much complaint by many wealthy Parents,
that though they like well of this grand rule, yet they know not where
to have ſuitable matches for their children, eſpecially of the female ſex.
I confeſs chere is too much ground for this lamentation: The Lord
remove it! Yet I may with ľubmiffion, not being ſolicitous to pleaſe
man, but my Lord and Maſter(r)put theſe complainants in mind, of what (1) Gal. 1.10.
hath been obſerv'd by another before me : That Perſons of quality and Eph. 6. 6.
eſtate, likely have in one reſpect, a greater advantage than others, in Mr. White.
that they have a greater latitude of choice amongſt thoſe, who are in
eſtare below them : So that of religious, prudent, and ſuitable per-
ſons, they may chooſe almoſt whom they pleaſe. But the truth is,
many Parents who ſit at the upper end of the world, though they
profeſs Religion, they are too often fo biaſſed with the love of this world,
Rrr 2
that
om
---
356
Serin. 17.
What are the Duties of Parents and Children;
See more.
IO.
that marrying to the very height of their eſtate, hath the caſting vote,
and ſo they beſtow their pious, hopeful children, upon perſons in whom
they have no probable policive evidence of real godlineſs and fobriety;
or on ſuch who are not comparably fo vertuous, as others they might
have, more religious, prudent, and deſirable, who upon conjun&ure
of Eſtates, would be abundantly well accommodated for a comforta.
ble and cheerful livelyhood: When alaſs! fome of them are ſo
* Mr. Baxter pol. ſway'd by carnal motives, that (as one faith *) they marry (their chil.
P.484.
dren to) a ſwine, for a golden trough ; they prefer temporals to spi-
rituals and eternals ; riches and honour, or comlineſs, to vertue and
(3) Rom. 8. 7,8. godlineſs, and take one that is ac enmity with God(s), into the neareſt
and ſtricteſt league of amity with thoſe they are oblig'd to love beſt.
And thence it comes to paſs that in fucceeding generations, by une-
(1) Ezra 9. 2,4 qual mixture of the boly ſeed with the profane (t), there is ſuch a decay
of piety (as at this day), amongſt thoſe ſprung ( on one ſide ) from
worthy Progenitors; being much like thoſe of the old world, who
defiled the face of the earth with an unbleſt generation, which fo
grieved the Almighty, that after he bad given the inhabitants fair
(w Gen. 6.2,4. warning, by the preacher of righteouſnefs (u), he ſwept them all away,
but eight perſons, with an univerſal deluge. I know upon the hear.
Gen. 26 34,35. ing of this, ſome profeffing Parents of our Age, will be touch'd to
34.14.
the quick (though they do thereby a little ſhake their own title to the
38.2,7,8,9,
beſt inheritance) but it concerns a watchman when callid, to give them
(w) Ezek. 3.17. warning from the Lord (w) to deal faithfully: Upon the remembrance of
which, and an affe&ting apprehenſion of this growing epidemical di-
femper, I do in the name of the Lord, put all Chriſtian Parents in
(1) Jer. 45.5. mind, not too vehemently to ſeek after great things to themſelves (x),
in beſtowing of their children richly; but labour to link them with
gracious and ſuitable perſons, where there may be mutual kindneſs
and hearty liking of each other, and with whom they may live reli-
gioully and contentedly : For the truth is, without this mutual com-
placency and loving contentment each in other (which the Scripture
O Prov.5.19,20. calls for (y)upon a good foundation, there cannot be an happy match.
with Gen. 20. 16. Wherefore in this great office of Parents, which is a comfortable one
Ezek.24. 16,18. for their children, if well done; but moſt uncomfortable if otherwiſe;
they are moſtly concern'd to look after the fear of the Lord. For the
wile man by the Spirit of God hath ſo determin’d, upon weighing of
ra) Prov. 31. 30. things, ſaying (2), Favour is deceitful, and beauty is vain ; but a woman
with 19. 23. that feareth the Lord, ſhe shall be praiſed: and ſo ſhall the man alſo. If
things be tryed at Gods ballance, Religion will weigh moſt. Houſes
and riches are the inheritance of Fathers; but a prudent wife is from the
(19.14
Lord(a): and fo is a prudent husband too. Either is to be valued as
a more bleſsed gift, than any temporal portion left by Parents, who may,
and ought to be provident; but there is a more ſpecial finger of God,
who gives wiſdom, and unites hearts in every happy match. Wherein
good-nature (or as wc now ſpeak) good-humour, doth much ſweeten
fociety in a bamano way, but I pray you, what doch it in a Chriſtian
way?
#
Serm. 17. and how are they to be managed, according to Scripture ?
357
light than (c) Eccleſ.2.13.
.
way? wherein the married couple ſhould live, as being heirs together
of the grace of life, that their prayers be not hindred (b). Alas 1 my (b) 1 Pet. 3.7.
Friends ! as to this, a good nature (as one faith *) is but like the white *Mr. Thomas Conus.
of an egge, which as it offends not, ſo it relißeth not. There may be a to-
to married Cou-
Terable converſation as to temporals, on the week day, but what is
ples.
pleaſant in it, as to ſpirituals, eſpecially on the Lord's day, and
at other ſeaſons, when the Southath need of quickening, direction,
and comfort, or a companion in heavenly joyes? Then real grace
with all its faults, will be better than refined nature (c), as light than
.
darkneſs. Diſcretion will ſee a luſtre on Religion, and is to be look'd
after; elſe how troubleſome will it be for wiſdome to be ſubject to
folly? No one can live lovingly and comfortably with a Fool. Next
an ungodly, an unworthy yoke-fellow (eſpecially if in Husbands) is
to be feared. And next to a religious and prudent, a pleaſing perſon
thould be choſen; amiableneſs helps to root and ſettle amity, which
gains reputation by an inheritance (d). Bat in theſe things, eſpecially (1)
7.11.
the laſt, without regard to the former, Parents Mhould take heed of
exerciſing Tyranny: and when God hath given them children, how they
give them away: be careful herein they do not contrary to my Text,
diſcourage their dutiful children, by preſſing them to marry where * Mr. Fullers Ho-
they cannot love: Becauſe herein one * characters the good Parent co ly State.
be luch, as draws arguments from his childrens good, rather than his own
dathority; accounting it a ſtyle too princely, herein to will and command, be
rather chooſesh te will and defire: remembring the Parental power is for
edification, not deſtruction, and thould not be exerted to calt a child
againſt its mind upon a diſaffected (much leſs an unworthy) match,
In the treaty of thirriage betwixt Ifaac and Rebekab, when there was a
good agreement betwixt Abrahams Steward, and her father and Bro.
ther, they would not come to a concluſion, till the Maid was callid
and ask'd, as to her affection and conſent (e): All was but comple- (e) Gen. 24 57.
ment till that was gain's: Parents herein are to perſwade upon good Hoftis est uxor in
reaſon, but ’ris too harſh to attempt the compelling of love. Some ri.
vita que ad mari-
iam nupta dalur.
gorous ones are apt, for their own worldly advantage, to uſe their Plaut.
awful authority, in matching to conſtrain their obedient children, con-
trary to their affections and diſpoſitions: but they ſhould rather learn
of their heavenly Father, who diſpoſech all things ſweetly, and
would have them to do ſo too: in the diſpoſal of their children, he
would have them do more with the ſway of love, than power; and
to be rather affe&ionate, than imperious in their Government. Grave
and prudent Dr. Harris t condeſcended to his fons, ſaying, where you f In his life.
are youths, chooſe your Callings, when men, chooſe your wives, only take me
along with you, it may be old men may ſee further than you. Be ſure then
they ſee well, when they aim chiefly at piety: As an ancient Hermite
relates * in his own life, the conſultation of a principal inhabitant of * in ſprato Spiria
Conftantinople with bis Lady, about the diſpoſal of their only child, which twali.
was a daughter, the reſult whereof was not to look at greatneſs and
riches, lelt marrying her to a vitious perſon, they hould make her
miſerable :
358
Serm. 17.
What are the Duties of Parents and Children;
*
miſerable: but rather to one of a lower rank fearing God, who from
conſcience of his duty, would love and make much of her, and ſo ren,
der her condicion comfortable ; in proſecution whereof, they found
out; and beſtowed her upon the honeſt son of a very charitable Fa.
ther, who had a ſmall Eſtate, but greac Vertue, with whom ſhe lis
ved very happily. But my diſcourſe ſwells, and I muſt ſhorten what
remains. (5.) Maintenance is another part of the Parents office towards
their children, unto whom they are to allow a competency, according
to their quality and eſtates, to live upon. A juſt allowance for ſub-
fiſtance is preſuppoſed requiſite to the right diſcharge of the prece.
dent duties, froni Purents to Children, both in their minority, and when
come to maturity, for the accommodating of them with neceffaries,
according to their birth : The neglect of which temporal provilion
would argue Chriſtian Parents worſe than Infidels, who are not ſo enor-
(A) 1 Tim. 5.8. mous (f): Sich amongſt the barbarous people, they ſpare not coſt to
provide ſuitably for the fruit of their bodies, cift at leaſt they are able
to carve for themſelves. Our bleſſed Saviour takes for granted amongſt
the common notions of mankind, that Earthly Parents will give good
(8) Matth.7.9,11.. gifts unto their needy Children, which are most proper for them (8). But as
Luke ll, II.
a ſuperaddition unto this general proviſion, there is alſo ſomewhat
more particular, which even Nature it ſelf teachech upon the diſpoſal
of children, and Chriſtian inſtitution requires and commends : name-
(h) 2 Cor. 12.4. ly, Parents, as God hath bleſſed them, Mould lay up for their children (b):
yea lo, as that when they are placed in Callings, and married ,
they may by ſome ftock or competent portion, be able to lay up for
themſelves, and be really ſerviceable to Gods glory, and others we).
(i) Prov. 3.9. fare, with their ſubstance (i). Abraham is commended for this devi-
29.3. ſing of his Eſtate, and ſo Xacob in providing for his (k). God did
(k) Gen. 24. 36. under the Law direct to a double portion real, or perſonal, unto the
25.5.6.
eldeſt, as an acknowledgment of the right of primogeniture ; ſuppoſing
30.30.
(1) Deut.21.16,17. no manifeſt forfeiture by diſobedience (1): For in che exerciſe of Pán
1 Chron. 5.20
rental anthority, there may be ſome ſpecial conſideration and racional
Gen.49.3. regards had to the moſt dutiful, but ſtill according to equity. Daugh.
Exod. 13.2.
Lev.27.26.
ters, according to that conititution, were co be copartners, and thare
(m) Numb.36.8. as coheirs in the inheritance (m). And how Parents, without valuable
reaſons, can now diſinherit them, conſidering the prohibition in my
Text, is not eaſie to conceive. But in laying up for, and apportioning
their children, Parents ſhould have a care [1.] That they be not dela-
torie, as thoſe who unſeaſonably put off the ſupplies of their children with
that God hath given them, till they themſelves be dead, or, ſo long
till it hath occalion'd an abatement of affe&ions in their Children
which is not to be excus'd in them; but the Parents ſhould nor tempt
them, or put them upon any ſharking tricks, to ſupply neceſſities
by keeping all the patrimony in their own hands, above an handſome
reſerve of conveniencies for their own food and rayment : Being of
Guazz. Civ.Cony,
P. 390.
a different temper from that Princes Father t, who coming into his
Plal.119.60. Sons Cloſet;and ſeeing there all the gold and ſilver plate he had a long
time
.
Serin. 17. and how are they to be managed, according to Scripture ?
359
13.
16. 8.
20. 7.
were to
time before given to him, ſaid, I ſee you have not a generous mind enough;
for with all the gifts you had from me, you have not known hitherto how to
make your ſelf one friend. Or in any other reſpect, by any avaritious
detention, of what is requiſite to be beſtowed on their Children, lay
them under the diſcouragement, which Parents are in my Texč obliged
to avoid, as that which is diſpleaſing to God. [2.] They fhould
be fure they came honeſtly by the portions they leave their children, that
they are goods well.gotten, and well.uſed : For if they be treaſures of
iniquity, they will not long abide (n), having a curſe attending them? () Prov. 10. 2.
yea, a little ill gotten, will be as a litele leaven, that will fowre the Joſ. 7024.
whole lump: or, as the coal which the Eagle carried with the fleſh flie
took from the Altar, that fired all : but if tbey are well-gotten, then,
as one ſaid of a ſmall portion, they will wear like ſteel. And though
they have been juftly gained, yet if they have been niggardly board.
ed up, and not put to good uſes, but Parents have liv'd miſerably and
barely, only to increaſe riches, they will prove not good, bot, ruſty,
though lawful money, and they are kept to their owners diſquiet and
hure, and to their childrens diſappointment (o) in the proof: after an Ecclef.s 12,
age likely, they find nothing, or nothing with the bleſſing of God (P),
for that is entailed not on the Miſers ſeed, but on his that is all the (p) Prov. 10. 22.
day merciful (9) when either the urgent neceſſities of the poor, or the
intereſt of the Church and State require a proportion: to the defrauding Prál. 37.26.
(9)
of which, under a pretext of raiſing a portion for Children,
cauſe a canker in what is rais'd. Thus of Parents office while there be
promiſing hopes of ſtaying with their Children upon earth. There re-
mains ſomewhat yet (3.) At their departure, when they are admoniſh'd
to be thoughtful of leaving them, and have ſome prenotices of death ap-
proaching to arreſt, and carry them to their long home, then Parents
Thould ſet their houſe in order (u), by giving or leaving ſuch leffons of (n) 2 Kings 20. I.
wifdom to their Children, as by Gods blefling will make a deeper im-
preſlion, being utter'd by dying perfons(): Thus did Ifaac and fa: () Gen: 15. 16.
cob (t). 'Tis true, there was ſomething of an extraordinary Prophetick (1) -- 28. 2,3,4.
ſpirit in ſome of them ; but thote things of ordinary uſe, which they
gave in charge, will be ſufficient proof for our purpoſe : as Iſaac's
ſending facob to Laban with his bleffing : David's advice to Solo-
mon (u), and Jacob's about his funeral (n); and others making a will (131 Chron.29.9.
or Teſtament, bequeathing and deviſing their Eſtate (x), ſeconding 1 Kings 2.2,3,&c.
all with ſolemn parental warnings, and prayer to God for a bleſſing (y), (m) Gen. 50.16.
and adviſing them after their death to conſult fach friends upon emer- (2) 25.5.
with Gal. 3. 15.
gencies, whom they have obligºd to their aſſiſtance, as David did (2). Lev. 25.23:
The Reverend Mr. Robert Bolton*, and others, gave norable inſtances Kings 21. 3.
of this laſt duty. The above mention'd Dr. Robert Harris, refer'd his Hebr.9. 16,17.
dear wife and Children, after ſeveral heavenly and favoury ſpeeches, (y) Gen.28.3.
to the advice and counſel he had annex'd to his will, made by him a-,24.60 48.15.
1 Chron. 29.19. :
bout 22. years before his departure. Therein he left his Children excel-
Jent inſtructions for their souls, their Bodies, their Callings (both as
to the choice and uſe of them) for their company, for their marriages, * In his Life.
44.1,2.
-22. 17.
28. 28
for
360
What are the Duties of Parents and Children; Serm. 17.
1662.
Mr. 7. H.
i
for their children, for themſelves within themſelves, for their Eftates,
and for tbe Publick. Things really worth the reading and obſerving,
boch by Parents and Children. In imitation of which ( but not pub-
Vilh’d) I have likewiſe with delight read very good advice left by a
# Mr.R.B.May 9. ſerious Citizent (as it ſhould appear lying lick of a Conſumption
whereof he dyed) to be given to bis only Son and Child, then a lit-
tle one, when he ſhould come to the uſe of his reaſon, which, I doube
not, but is faithfully performed by his Executour. It might be of great
advantage to their pofterity, if Parents would have more regard in
due circumſtances to this laſt office of theirs, which is much Neighted
by many in our dayes, who ſeem unconcern'd what ſhall become of
their poſterity, when they are gone, as to the beſt of enjoyments,
'Tis true, there be on another hand, Parents over-folicitous to leave
great Eſtates to their Children, when they themſelves leave the world
(being loath to part with them before ); they think they can never
make their Children rich enough in the world, without any regard to
the riches of grace; never conlidering that conveniencie is really more
(a) Prov. 30.8. eligible, than abundance (a); and where there is much wealth, more
grace and wiſdome are needful to enjoy it well : For if Children have not
(b) Hebr. 13.9. their hearts eſtabliħd with grace (6), or want prudence to manage an
Eſtate, they are but like a Ship that hath more ſail than ballaſt, which
is ready to be over-ſet with any guſt of wind. A great Eſtate without
Vertue, is but ſtrong poylon without an antidote : and earthly mind-
ed Parents in this reſped do with their Children, as the Oſtrich with
her Eggs, leaves them in the daſt, but takes no further care of them ;
ſo they leave them rich in temporals, but for their ſpiritual and eternal
welfare, they are little or nothing concern'd. That they may ear,
drink, be merry, and cloth'd with the beſt, they provide by ſetting their
(c) Hato 2.9, 10. meſt, high, and making their feed great on the earıb (C); when alaſs they
do but conſult ſhame to their houſe, and wrong their own ſouls : They
(d) Jon. 2.8. do but obſerve lying varities, and forſake their own mercies (d), lith God
uſually turns the wheel, and diſappoints them, when the riches of the
(e) Prov. 13.22. finner are laid up for the just (6) ; others become Maſters of their Chil-
drens Eftates : whereas the good man leaveth an inheritance to his childrens
childrex, who in after ages reap the benefit of an Eſtate conſecrated
and bleſſed by their pious Parents prayers, the gracious anſwer where-
unto chey are ſtill receiving. 'Tis more then time I Mould ſpeak
to
2.
2. The enforcement of theſe great and important offices mention'd in my
Text, which is the Father of heavens prohibition of provocation to the diſ-
couragement of children. Provoke
, not your children, yee reisi asuwow, that
they be not diſcouraged. Now as I thew'l'the poſitive injunétion of the Lord
was a ſufficient Reason to enforce the duties of children: ſo this inhibiti-
on or negative precepe is of equal ſtrength to move Parents unto theirs; lith
it plainly ſhews the will of him who hath an uncontroulable dominion, that
Parents conduet ſhould be moderated according to thoſe equitable poſis
tive, as well as negative precepts that have been produced in the enume-
ration
Serin. 17. and how are they to be managed, according to Scripture ?
361
and
ration of the foregoing particulars. And the ſpecial one in my Text
carries with it a reason drawn from the end, leſt the Children Tould be:
conſumed with ſorrows, faith the Syriack verſion : others, left they
become pufillanimous and diſpirited, pining away with grief; which may
be by any neglect or abuſe of parental authority, either in defed or exceſs;
by omitting the duties required, or committing what God hath inhi-
• bited, and ſo falling into either extreams.
Now what can be more
cogent with affectionate Parents to engage them unto the good govern-
ment of thoſe God hath put into ſubjection to them, than a care they
be not diſhearten’d by any male adminiftration of theirs ? Certainly
to give any juſt occalion of diſcouragement to the hopeful fruit of their
own body,, muſt needs be very evil and unnatural; this puts them in
e supicy, either ſuch a ſtupid dejection of ſpirit, as makes them fearful,
dull, and unfit for any work, ſo that they are like members ſtupified
with warcoticks, or ſuch ſtrong dolorrs of mind, as even break their
hearts, which bring diſeaſes and immature death ; or elſe as a fad and
uſual conſequent, a certain deſperate contumacie, when they find
themſelves under an incapacity, through their Parents unuſual indul.
gence or ſerenity, of doing that which is right, or of pleaſing in their
Relation : they take the wretched boldneſs of doing wrong and diſplea-
fing: yea, many times they become like restive colts and whinſing
jades, which fing and kick, they do all the miſchief they can,
make head often times to irritate their parents paſſions, which is the
height of impiety in Children, who when come to this, ſeldom take up
till they have deſtroy'd them from whom they deſcended; and ruin'd
themſelves ſoul and body. 'Tis moſt plain, if God hath graciouſly
given children unto his ſervants (f), you Chriſtian Parents who profeſs
C Ger: 33.5.
to be fuch, are oblig'd in gratitude to his Heavenly Majeſty for thoſe
favours, to do your utmoſt ſo to order and manage theſe bis gifts,
as he hath directed, that they may indeed be fitted for the Donors uſe
and ſervice. They are not born with Bibles in their hands, neither
are the contents in their heads or hearts ; neither can chey put forth to
Sea without Card or Compaſs; but you are by your Relation obligºd to
indoctrinate them, to acquaint them with God and themſelves, to fup-
ply their wants as you can every way, and no way to diſcountenance
them, for this is in effect to diſparage the Divine favours, and trample
upon the Almighties bleſſings. 'Tis to expoſe the tokens of bis bounty,
them to the vileſtuſes (), to make them inſtruments of fin , () Lev. 19. 29.
and ſubjects of wrath, and bring ſhame to your ſelves (b). Believe
Judges 19.23,24
it Parents.! to negle& the Duties I have been inſiſting on, is to throw b) Gen. 19. 8,33,
away your crown and glory (i), to pull down the ſtars in your own
orb (k), to deſpoil your own heritage, and turn up the olive plants a- (i) Prov.17.6.
bout
table; to unfeather the arrows in your own quiver ( 1 ); to Pfal. 127.4,5.
(k) Ger.37.9,1C.
your
cait into the rubbilh the poliſh'd ſtones of your own Palace (m); to rob (m)
144. 22.
your ſelves of that ſhould give you reſt, and bereive your own ſouls
of delight (n); nay, 'cis to rob God; for your Children are more his (n) Prov. 25. 17.
than your own; they ſtand in a Federal Relation unto him, and you
SIC
may
34.
Own
362
Serin. 1 7.
What are the Duties of Parents and Children;
1,
( Ezek.16.20, may not carry your ſelves towards them as you liſt (0). So that
21. with Mat.
your
own intereſt in them, who are part of your ſelves, your intereſt
28.19.
in their vertnes, Gods intereſt in them, as well as his will and pleaſure,
ſhould forcibly impel you to mind your office, and fill up your Relaa
tion ; the unconſcionable neglect of which, will be as a bloody Dag-
ger, ſtuck up to the hile in your own hearts. Wherefore I befeech
you, endeavour all you can, that your conduct of your Children be
juſt and temperate, with all gravity and prudence, that it may be
like the Childrens obedience which the Scripture cals for, well-pleaſing
to the Lord, ſo as they, you your ſelves likewiſe, may expect a bleſed
(1) Deut.32.46,47 prolongation of your days. (P). I have at length diſpatch’d, what I in.
tend to ſay concerning the Duties themſelves; yet there remains
ſomething to be ſaid to the
III. III. General proposºd, in Anſwer to the Complex Query, viz. The
manner or means of managing the duties of both Relations, and this both
more Generally and Particularly, according to the mind of God in his
Word.
1. More Generally, wherein that bath been already, implicitely ac
leaſt ſuggeſted, which now will require only a brief intimation.
My Beloved! Many we know are apt to be ſolicitous enough, and too
much, as to their converſation in this world, to obſerve the modes
which obtain moſt at the Court. It concerns us all, certainly much
more Children and Parents, to diſcharge their duties, after that mode,
which gains approbation in the Court of Heaven : and therefore to
take good heed to thoſe helps, for their direction, concerning the man-
ner of performance, which we have in the Evangelical Institutes, re.
corded in his Heavenly Majeſties Imperial Court. Therein both the Re.
latives are taught to perform the Duties I have been diſcourſing of,
from a principle of mutual love, with a deſign to pleaſe God, and comfort
(9) Col.3.20.with each other refpe&ively, in ſuch a way, as may adorn the Gospel (9),
Eph.6.1. and maintain char charity, wbich in this Relacion, thould eminently
Phil. 1,27 proceed out of a pure heart, and of a good conſcience, and faith unfeign.
Tic.210.
ed (r). This charity or love the Apoſtle tels us in this Chapter, a
() 1 Tim,1.5.
0 Col.3.14. little before my Text (1), is the bond of perfectneſs, or perfect bond:
Mat.17. 15. and here if any where, it is to meet at both ends, yea bud forth and
(t) Gen.45.10. Aourih in reciprocal delights and endearments (i). Chriſtian Pa-
46.29,30. rents and Children, as much as may be, Mould ſtill be joyning in con-
Ezek.24.25: fort, to keep up a mutual harmony : yea and upon better principles en-
Luke 15. 20,
deavour to equal the moſt refined Moraliſts, celebrated for this cbari.
22,32.
tys as Pomponius Atticus and bis Mother, who never fell out in fixty
vw) 1 Sam.19.6. ſeven years, as he himf:If rels the ſtory. To promote this, there
Gen, 11. 31. with ſhould be a free and frequent communication of ſecrets, a giving and ta-
Joſi24. 2.
king of loving warnings, (yea Parents in ſome circumitances ſhould
(10) 2 Chron.19, be willing to hearken to the ſubmiſſive, and prudent good advice of
their children) (u), and in a daily addreſs to the Throne of grace,
Pfal.86.16.
a mutual pleading in faith the Covenant and Promiſes, for each others
Rom.9.3.
interefts (w). Thus more generally,
2. More
12.1.
IC,1.
IC.I.
Serm. 17. and how are they to be managed, according to Scripture? 363
2.
1.
2. More Particularly, ſome things may be ſaid to the management of
theſe duties according to Scripture, ſtill following the method of my Text,
ſeverally to Children; then to Parents.
1. Tó Children, ruch Direttions as theſe following, may be profi.
table, for the well-management of their duties : viz (1.) Be througb-
ly ſenſible of the miſchief of diſobedience, and the benefit of obedience; and
• therefore really believe the ſevere puniſhment of the former, and the
gracious rewards of the latter. Be ſure, ſo much as there is of difo.
bedience, ſo much is wanting in ſome kind of natural affection, and
that uſually hath monſtrous attendants, which direful judgments fol.
low (x). On the other ſide, obedience qualifies for the beſt ſociety, (x) Rom. 2.
and encicles to the Promiſes : here is the ſpecial promiſe of life annex. 28,6%.
ed (y), (as was binted above) which muſt needs contain ſome pecu- 2 Tim.3.2.
liar benefit, which God doth graciouſly confer, to thew what an elti. Deut.21.20,21,
mare hé hath of childrens obedience : that the uſe of a comfortable life Exod.21.17.
ſhould be lengthen'd out to them, who according to godlineſs, give Deut.27.16, C.
due honour to them, who are under him, the authors of their lives. ry) Eph 6.2.
So for the moſt part, and when 'tis otherwiſe that good children do
early depart hence, being ſooner ripe, they do enter into a better
life. Beſides we are not to take our meaſures of a long life in this
flate *, from the courſe of times or decrepit age, but partly from the * Bod. in Eph.
manner of living, and divine good things received in life, and partly
from attaining the end of it. As if one in three moneths, paſs over as
much way, as another in three years, and come to the ſame mark
with him : length is to be reckond from the travelling, rather than
the way; and he is long-liv'd, to whom God by revealing his end,
hath brought nigh to himſelf. As David at ſeventy was ſaid to die in
good old age (?), as I[ aac, who had liv'd an hundred and eighty. (7) Chron.
There is as much perfection in a little circle, as a larger, in David's Pral.90.10.
ſeventy, as Lamech’s ſeven hundred ſeventy ſeven years (a). 'Tis (-i) Gen.5.31.
not ſo much from the number of days, but the filling them up, that
life is to be reckon'd long (6). Truly obedient children have this bene. (b) Job 5. 25.
fit of the promiſe, that (as they ſay of Figs and Lemmons) they ne'r fa.65.20.
Luke 2.25,30.
die, before they are ripe for ſalvation. Whereas the diſobedient are
Siit vixit diu quem
in a ſenſe dead, though they ſtay long here, they may be reckond
nec pudet vxife,
Sport-liv'd, when they do not anſwer the end of living. If Chriſtian nec piget mori.
Children would but ſeriouſly contemplate theſe things, and allow
God a reſerve by Prerogative-royal, in the performance of temporal
promiſes, and then heedfully obſerve the different practices, and iſ.
ſues of other children in divine and humane" ſtory : take often into
conſideration the inſtances of both forts, and mark the ends of each,
as Shem, Abraham, Iſaac, facob, Joſeph, yea above all the bleſſed fea
ſus him.elf: and on the contrary of Cham, Abſolom, Adonijah, &c.
they would find it a good means to perform the duties acceptably,
and as he ſaid *, live perfelting all offices. (2.) Remove all the tenden. * peuta tai yote
bies to the diſhonour of Parents, and ſet a vslue upon their inſtruitions. 'Tis Sókopta 67278-
good to be circumſpect, and baniſh thoſe inordinate affections, aérree eñv.
SIT 2
which
364
What are the Duties of Parents and Children; Serm. 17.
12,13.
22.3.
1 Kings 1.5,6. alſo ambition, which did ſo ſwel Adonijah *. ; and curioſity, as in Solo.
which alienate the heart from duty, as ſelf conceitedneſs in Abſolom,
(c) 2 Sam.15-3,7. and the Prodigal; the one thought he could ſway the Scepter (c),
(d) Luke 15 and the other manage his Portion better than his Father (d) : fo like-
wiſe high thoughts of merit, which the Prodigals elder Brother had (ej:
re)
29,30.
*
(1) Ecclel.9.11. mon's young man, who follow'd the ſight of his eys (f). Hence Chile
dren ſhould take beed of aſſociating with miſguiding and miſleading
(3) Prov.19.27. companions (8), and be afraid of whiſperers, who ſecretly ſuggeſt
13.20. things which may tend co make Parents cheap (h). Shem and 7aphet
(1) Gen.9.23,24. woulú not liſten unto Cham's tale in their ears, nor ſee too narrowly
into their Fathers failings, lelt this lhould cauſe a dif-eſteem.
Whereas Children ſhould appreciate their parents reſpects, be afraid
(Prov.4.3,4. of their reproofs, and ſet an high rate upon their good advice (i);
Pfal.37 30.
when it's right, it is then to be valued, otherwiſe it mould not be ap-
(k).--49.13 prov'd (k), no more than Terah's Idol.worſhip was by his Son A-
Jer.7.18. braham when called (1). Certainly Abaziah linned greatly, and ſo
Ezek. 18.14.
did the Daughter of Herodias, in following their Mothers counſel (m):
(O JO1.24 2.
for if it be evil, the circumſtances may be ſuch, that obedient children
(m) 2 Chron.
muſt teſtifie againſt it, as Afa and Levi did (n), yea diſcloſe the
Mat. 14.8. wickedneſs of it, as fonathan and Michal commendably did (o): bus
(n) 1 Kings 15.13. yet in ſuch a caſe, it ihould (if poſſible) be with ſo much caution,
( i Sam 20.3,4. as may prove there is no Neighting of the Relation, but a delire to
19.11, 12. keep up the honour of that, by an hearty ſorrow for the failure:
The Stoicks uſed to ſay, that a wiſe man would make it his buſineſs to
* TANTO GUTTOIENT perform all things rightly, even to the putting forth of the finger * Be
Tòn gopóv. Stob. ſure Cbriftiaus Mould be careful, that they do not ſo much as by an
Ni tibi conceſſit unwarrantable motion of that, diſparage their parents, or deſpiſe
ratio digitum exer thoſe choſen by them to give inſtructions. (3.) Perform all with fina ,
re peccars. Perf.
cerity, and equality or impartiality to both parents. As the great requi-
O Prov.23.26. Gice to the due management of theſe duties, Solomon faith (p), Myfon,
give me thine heart, and let thine eys obſerve my ways. He would not
have him look aſquint, or come with by ends in a feigned obfer-
(9) 2 Sam.14:32. vance, as Absolone (q); or not real, only verbal, like him in the
(-)Mat.21.28,30, Goſpel, who pretended to go, and went not (r), his obedience ended
in a complement, and no more. But if Servants are to do their du,
ties heartily in abſence and preſence, as unto the Lord, and not unto men,
in the Verſe following my Text; then much more are Children, who
likewiſe are greatly concern'd to behave themſelves impartially, with
Phil.2.22. equal reſpects to both Parents, (as well as cordially) . The Lave
mentions Father and Mother expreſy, which might have been inclu-
ded in the one word Parent i and facob is commended upon record,
Cu Gen. 28.7.
for his obedience to his Father and Mother (t): Solomon many times
in the Proverbs cals for obedience to both. Whatever inequality may
be betwixt a man and his wife, (who is oblig'd to be ſubject to her hul,
band) yer in relation to their children, they are both as one, and de-
ſerve equal honour : Indeed, if in a purely indifferent thing they dif,
fer in their peremptory commands, which are contrary, then the fa
thers
Sat, 5.
Serm. 17. and how are they to be managed, according to Scripture ? 365
j
thers is to have the precedency; yet with a very great reſpect to the
Mother, when in that inſtane the child is neceſſicated to decline hers
though if the Fathers conmand were unlawful, and the Mothers law.
ful, then the Mether were to be obey'd (u): but with hearty ſorrow (w) Lev.19.3.
the Father ſhould require what God diſ-allows, and he for that rea.
fon doch modeltly refuſe, And this fincere obedience is to be given
to both, whether rich or poor in the world, whether good and gentle,
or froward (w), in all that is well-pleaſing to God, whoſe honour is (7) Luke 2:51.
the end ingenuous Children ſhould aim at, by juſt and honeſt means, i Pet.2.18.
in the exerciſe of their duties, keeping themſelves from their iniqui-
ties (x), ie, thoſe which their own turbulent paſions are ape to (x) 1 Tim.5.22,
hurry them into. If we did more reverence our felves, we mould
carry
beccer towards our Superiours. Pythagor as his advice is very
wholeſom *, Let a man be the greateſt Shame to himſelf, keep his own * Távtwy do kuchni
heart in awe, by a ſecret bluſh upon his own extravagancies in their assar erogóreo
firſt riſings, and ſo lie will have his Keeper every where with him : omutov, mora di kaua
then as he faith further, Let him follow that which is juſt not only in words ocúrny áoxer égz
but in deeds. He that is duely affected with Ihanie of himſelf, will be yo te abyą. 76
careful to pay juſt reſpects in all due circumſtances, unto thoſe he is Carmin..
motily obliged to honour. (4.) Set about all your duties to your Par
rents, willingly and readily, not with grudging or diſdain, bue wich aa
holy warmth of heart, lifting up your lelves to, and following hard
after whatever God requires (y), in all affectionate exprefijons of a (9). Judges 5:39.
free and chearful ſpirit, sich all is to be in the Lord, who loves readi.
neſs (2). This manner of performance will be the more calie, if (7) 2 Cor.9.7:
Children cimely learn the great leſſon of ſelf-denial, and do really ex.
erciſe that and love; they will then without bogling, go through the
moſt unpleaſånt, uneaſie, and mean imployments they are callid un-
to, and concern'd to manage for their Parents ; as Jacobs Sons did (a) Gen.30.35..
for their Father, after as well as before their marriage (a); and in
37 13,140
bis itraits, fudah expreſs'd great readineſs to comfort his Father. (b).
Ruth, as was hored before, was very exemplary in this manner of 47.1,2,3.
obedience (c); bur Iſaac's readineſs was the moit ſingular (d), till (o)---44-33,34,
Chrift himſelt (whom he typified) came; then faith he to his Fa with
(c)Ruth 1.15,16.
ther (e), 1 delight to do thy will, ô my God, thy Law is within my heart. Gen.22.931C
Believe it ! Willingneſs puts a great acceptableneſs upon duties : (4) Pfal.40.8.
Chilaren are bound always to will, though not always to at; they Ad femper velle,
should readily embrace all opportunities. 'Tis ſaid, 'Amaliah the Són aon ad semper.
of Zichri, willingly offer'd himſelf unto the Lord, (f); and fo Houldinge. (f. 2 Chron.17.16
nuou Children be ever ready ( as Paul was in Chriſt) (g), for their 's) Ads 21.13.
Parents ſervice. Somewhat of this was hinted before, and I ſhall *. 'am' exóuTuy
only add what Hierocles faith in this caſe * : It is fit we ſhould not with. durcis vad tarla-
draw our ſelves, from performing with our own hands, what our Parents re- virwy eis may Tala
guire, as occaſion ſerves; but by haw much the more mean and ſervile the offi- tã To vãU TA &C..
ces, by so much would Children think them the more honeſt and laudable ; and in Pythag.
not to be avoided becauſe expenſive, but to be done with a ready and chearful.Carm. p. 5413
mind, for their uſe, and with joy we are påt to thoſe pains and expences for 57, mihi,
42.1,2,3.
43.15.
3Ca
ܢܪ
their
366
What are the Duties of Parents and Children ; Serm. 17.
their fakes. (5.) Perſevere in all, and be conſtant with diligence unto
the end, whatever temptations you meet with, Let not the initructions
you have received according co godlineſs, depart from your heart
(b) Dect.419. all tbe dages of your life (h). Be not fickle or inconſtant; but hold
(i) Prov. 23.22. out in all circumſtances, though your Parents be aged and decay'd (1),
Ruth 1,15,16.
ſo long as they and you coexiſt in this world, and the Relation remains.
. 4. 15.
Be like conſtant Ruth and holy Foſeph, when advanc'd; he continued his
obedience to the very laſt nioment of his dear Fathers life, and af-
(k) Gen 46.29. ter (k): a vercue wherein, ic ſeems, Samuel's fons were defe&tive (1),
47:31. but Jonadab's were praiſe.worthy (m); (as well as others after their
-48,12 Parents deceaſe) when cempted to the contrary: yea, though it was
(l) i Sam.8.5.
(m) Jer.35.5,6.
in a buſineſs unpleaſing to fleſh and blood. They did as Phyſicians
preſcribe to their Patients, receive their Fathers documents com debitâ
custodia, ſo as nog to indulge their appetices, in that he forbad them,
but perſevere in obſerving his injun&ion. This is praiſe-worthy; nay,
though our Parents ſhould not ſubmit to the yoke of Chriſt, we ſhould
not withdraw our neck from their yoke, nor delift from obedience
co them, ſo far as it hinders not our obedience to Chriſt; but ſhould
t xej suur muovd- hold out, that none take our Crown : As Antoninus faid't, Remember
resori a jde Sóv og well you ought to be a good man, and that which the nature of man requires of
äv. Spasove Aſ, you, this do conſtantly: so that which the Nacure of your Relation
ji puois da atâ, calls for, do it with all your might, and never ſuffer your ſelf to be
epäor fi Torius: diverted or recalled from it. Having found the true way of obedi-
gasperi. Lib.8. ence, go on in it, and be not turned back, again, remembring what
9.5.
our bleſted Lord and Maſter faith, He that all endure to the end, the
(n) Matth. 24.13. (ame ſhall be ſaved (n). After theſe Particulars to Children, I muſt
crave leave, before I ſhut up
2. To ſay ſomewhat in particular unto Parents, to direct and help them
likewiſe to manage their office in ax Evangelical manner. 1. Be ſure that you
your felves do keep up the life and power of godlineſs, in your own domeſtick
practiſe: that hereby your children may be kept from corruption in a
bad air, and encourag'd in an holy converſation. I have already
hinted ſomething of this, concerning the exemplarineſs of Parents, and
in the premis'd general duty of their good behaviour, and therefore Thall
not need to enlarge niuch upon it here. Only ſuggeſt this, that you
are to walk in your integrity, as for your own, ſo for your poſterities
confort, in the family exerciſe of Religion, by behaving your ſelf wiſe-
() Pfal. 101.2, ly in an upright way
, and walking within your houſe with an upright heart (o):
112,2. Thewing your ſelves in all things patterns of good works (p): And putting
Prov. 20.70
(P) Tit.2.7.
perſons and things into their proper places, to prevent confuſion,
which elſe will arife, and much obftru& you in your moſt important
offices. This will gain a reputation to your Government, and facili-
tare the management of particular duties. When your children ſee
what a gloſs you put upon holineſs by your ſincere, cheerful, and
grave Chriſtian deportment ; they begin to diſcern the pleaſantneſs
of the wayes of wiſdom, the excellency of the life of faith, and the
odiouſneſs of Aeſh .pleaſing courſes, and ſo come to eſteem your
inſtructions
2.
.
24;
3
graciasts
Serm. 17. and how are they to be managed; according to Scripture ? 367
inftruétions, which are very legible, and eafie to be underſtood by ſuch
a practical commentary. The holy life of John the Baptiſt, had ſome in.
fluence upon Herods affections for a time (9), to gain honour and (9) Mark 6.20.
nour (r); and a gracious man too: both of them in the Relation of Pa (1) Prov. 11.16.
rents; where debauchery, though never ſo ſecret, and blanch'd with
fubtiley (but diſcern’d by neareſt Relations proves as poiſon to the
fouls of their children; teaching them only with a fair outſide, to i.
mitate a politick Religion, which bath no fpirit in it, but is flat and
infipid, ſuch as God will not reliſh : Whereas real and internul god-
linels, truly exercisºd by Parents, doth greatly quicken their children,
and powerfully help both parents and Children in all relative duties
which by their means will not be grievous, but delightful. But if l'a-
rents be infincere, and have not their hearts right with God, and car.
ry not themſelves blamelelly, having blots in their own converſation
they will find the duties I have been ſpeaking of, to be very difficult and
inſucceſsful : as we may learn from the Apologue of the Mother Crab t, f cum dixiffet Ma-
who bad her son go ſtreight forward, fish it was indecent to crawl fodeling, a- ter indecens elle
wry, and backwards : who anſwerd, I will do it Mother, if í Ball firſt non reld vid ince-
ſee you your ſelf doing to before me. Unholy Parents do indeed by their dere, ſed obliquos
unholineſs contradict that hearty reverence they require from their firciam (inquit il-
Children, and render the means of their education unprofitable. Thoſe le) ma Mater! ſi
Parents who would proſper in their conduct, Should, like that worthy te idem facieniem
Biſhop of Antioch *, by a good converſation conniend their inſtru. prius videro.
* Theod. III. 6.
ctions, aágya muud d'ar xj Be Carwr tos pics oft nógov, teaching with words, and
confirming the words with an holy life. They themſelves ihould, as the El-
ders ſaid to Boaz (s), do worthily in Ephrata, and be famons in Bethlebem: (s) Ruth 4. 1.
put iniquity far from tbeir hands, and let it not dwell in their tabernacle (t), () Job 11, 14.
left notwithſtanding they otherwiſe be at pains for the education and
maintenance of their Children, the Lord foull have no joy in them (*), (u) Iſa.9. 13,170
and never ſuffer them to be removed (w). And as you are to put a way (m) 14.20.
all iniquity, fo particularly that of flattery to friends, left the eyes of your
Children ſhould fail(x). Be perſwaded then, Cbriſtian Parent ! to take (x) Job 175.
bis advice, who ſaid, where, wherefoever thou ſhalt be, live to God, who Ubi,ubi fueris, vive
is the donour of thy life : Live to the Conſcience, which is the life of thy life: Deo qui eft Dator
Live to thy good. Name, which is a life after this life; and ( then I may
vitæ tuæ į vive
add) will Åouriſh moſt in thy Poiterity. (2.) Maintain your parental vita vite tue ;
confcientiæ,quæ eft
authority, and aſſert the dignity of pour Relation, yet not with lordly ri. vive famæ,que est
gour, but ſtill with love and mildneſs. 'Tis good not to loſe the pow- vita poft vitam in
er God hath given you in ſuperiority over your Children, through am.
any neglect of uſing it ; or by making your ſelf cheap, in any unbe.
coming familiarity : but then take care that you exerciſe it in equity,
with all gentleneſs and gravity : Let none deſpiſe you (y). Thus Abra-
ham' being in Gods ſtead, he would command for God, and he is gom (9) Tit. 2.15.
mended for it (2), (as we have heard.) If a Fashers honour belong to () Gen. 18. 19. .
you, you ſhould not ſuffer it to be tranpled upon, or lightly efteemid (1) Deur.32.46.
(6). If you let go-the reins of your Government, you cannot rule i Sam, 2.30.
well;
368
Serm, 17
what are the Duties of Parents and Children;
Prov.11.16.
well, when the Maſter of the Ship lets go the helm, his Veſſel is dri.
ven before the wind and tide. Thoſe Parents who live according to
the former direction, will be the better able to obſerve this : For juſtice
(b) Mark 6.20. and holineſs are venerable both in man and woman, as was noted there (6).
Theſe will gain reſpe&s to perſons in a Family, though they have not
authority, to reſtrain others from evil, keep them in a kind of awe,
and gain at leaſt a formal approbation of vertuous actions ; much more
when they are eminent in thoſe veſted with Authority, as Parents are,
| Mr. Bcæter in his who (as an holy man || lately directed) Mould take care their Children be
Cures, 1.543. neither too bold with them, nor yet too ftrange or fearful. They are not to
be treated as ſervants, but as the fruits of your own bodies. Too
much familiarity will over embolden them, and coo little countenance
will diſcourage them. Endeavour to atcain the good skill of uphold-
ing, and uſing well the preheminence of your ſtation and relation,
Some Parents do not only abuſe their authority, in putting their Cbil-
(c) Gen. 29.23.
dren upon things unlawful, as Laban (c), Saul(d), Herodias (c); but
ro) 1 Sam 25.44. alſo by their own diſobedience to God, and their ſinful indulgence (f).
o Matth. 14.8. David himſelf, it ſeems under a temptation did diſparage himſelf, and
() 2 Sam. 12.9. Jeflen his own authority, which gave occalion to his ſon Absoloms re-
13. 19. bellion againſt him.
Sam, 29.30.
A vertuous management of power, with an
unaffected amiable gravity, is neceſſary to keep a Superiour from be.
ing lleighted. In commanding of vertue, and reſtraining of vicę in
your Children, you are concern’d to ſee your pleaſure be executed ;
But then your injunctions muſt be founded in love and deſign’d for good:
* Regimen effe non hence you are oblig'd, as Salvian* hath determined, co ſee, that what
poteft, nifi fuerit you reſolve upon, be with judgment, and good diſcretion, as you ex-
jugiter in Ristoré peat good ſucceſs. When your orders are thus circumſtantiated, you
judicium. De GC- will do well to ſee them performed, and not to connive at your Chil-
bern. Dei,l. 1.
drens diſobedience, nor to pleaſe their peccant humour, left ( faith
t uço rý sugaggi Euripides t) you afterwards weep, when it is too late. (3.) Sweeten all
un resoundidons with parketick expresſions of endearing kindneſs, to infinuate the more into
va un segon
their affections, but fiill with Chriſtian prudence; this will make your go-
danguonsi
vernment much more eaſie and acceptable. Solomon gives us an account of
tbe affectionateneſs of his Father, and the tenderneſs of his Mother
(8) Prov. 4. 3,4. to him, when engaging bim to duty (g). Bathheba uſeth an abrupt
31.1,2,3. kind of ſpeech, which importeth abundance of affe&ion: what my
son! and what the ſon of my womb ! and what the son of my vowes ! imply-
ing more of kindneſs then ſhe was able to expreſs, to ſtir him up, as
m) Iſaiah 66. 13; one whom his Mother comforteth(b). Nothing doth more cheer up, and
is more ſweet and pleaſing to Children, than the due commendation of the
11 8x és a kroue Parent ll. So in our History of Martyrs, William Hunters Mother chear-
idor, i pugeis ed up her son, in that great duty of bearing teſtimony to Jeſus Chrift;
aogos Trane do rods ſaying, Wiliam! I think thee as well beſtowd, as ever any child, that I
Goy περιέγχων bare in my womb. Thus Jacob did in an holy wile get as it were into
iſeco usor. Eurip. Jofephis heart, by inſinuating the ſpecial kindneſs he had for his dear
(iGen.48.7. Rachel, 3oſephs Mother (i). If you gain your Childrens hearts, then
they will give eaf to you, ſo as to obſerve what you would have
done (k).
Serin. 17. And how are they to be managed, according to Scripture ? 369
mos her.
done (k). Hence it is that our Heavenly Father in Scripture is ſo a. (1) Prov. 23 25.
bundant in ſatisfying us of his love (1), that he may gain our hearts --- 3.12
Deut. 8.3,4,5.
and affections. Your converſe then with your children in all parental
offices, ſhould in all decent manner be fill expreſſive of love ; this
much is peculiarly imply'd in my Text, wbich inhibits diſcouragement.
From love and tender bowels (18), if tears or compaffionate expreſſions (m) Phil. 1. 8.
be mingled with inſtructions, this will help much to win and commend
Children unto goodneſs. Suitable gifts and rewards, prudently and
ſeafunably bęſtow'd, will allure them: Upon which account ir is that
Tertullian", [wib, The name of Pięty is more grateful than that of pow.
*Gratius eft nomen
er, yea, they are called Fathers, rather then Lords of the Family. pietaris quam pote-
Hence alſo Pliny t was taken with a ſimilitude of Homers ll, which he milie magis Paites
uſeth once and again, to thew that a Prince ſhould be moderate in his
94.1m Domini vo.
Government; even as a Father is gentle in ruling of his children. So the cantur
. A pol.c.34.
People eſteemed Joſeph under Pbaraoh, when he had power in Ægypt, +1.5.epift
. 19.
when he procured luch hearty obeyſance (n), that ſome render that ll Matip ws
word tender Father (as in the Margin) which in our Třanſlation is
bow the knee. Certainly the great friendſhip becwixt Parents and Chile (n) Gen.41.43.
dren requires all expreſſions of endearments; as in the tongue of the
prudent womin, There should ever be the law of kindneſs cos. For as (6Prov. 31.26.
Maximus Tyrius * obſerves in another caſe, to here: If once the power * Ots 78 cv tº
of friendship be enerated, there is nothing but it may eaſily move Relatives punety, Tỉs grasa
to anger, and diſturb them : even as by saking the rudder from a ship, it is uns extity, pásy-
very soon tolled any way. And here I think it very adviſeable, that Pam teñen wžióxpeco
rents who have their infirmities, thould encourage their honeſt Chil- ruvãing og gli sy
dren, by giving a favourable ear unto their humble and diſcreet mo. megfelel met die
nitions, and good advice, for their honour and Spiritual welfare ; even mer xoialw samo
as Saul did, being convided with reaſon, hearken unto the voice of laug e Sãour rõ
Jonathan his ſon (p). And as Terab, upon the diſcovery wbich bis zucc, 6c.
fon Abraham did from the Lord make to him, comply'd with his advice Diſert. 36.
for the removing of himſelf and family(9). (4). Libour to carry it with (s) 1 Sam. 19.6.
all evenneſs and impartiality to every child, aecording to a rational proportion, Gen. 11.31.
ſo that it may be evident, you account all that deſcend from you, dear
or beloved. Children, as God himſelf doth his (r); for you are really (-) Eph.5.1.
concern'd in all.' 'Tis true, you ſhould very diftinctly obſerve the 1 Pet. 1.3.
different carriages of your children towards God, your ſelf, and others; Jam.l.18.
to approve vertue, and diſapprove vice : buc yet you are to cherilh ,
as near as may be, an equal deſire of doing them all good alike: not
hugging one, and hurling another out of some parcial reſpect, or di-
forted apprehenſion. A good Parent, as one fingenuouſly notes, + Mr.Futter.
Mould obſerve a ſpecies of Gavelkind, in dividing his affections to his chil-
dren, to prevent envying amongſt them : and iſ the expreſſion there.
of be different, it ſhould be with equity and diſcretion, that they in their
own conſciences may plainly read the reaſons of it. Though there () Ger.37.4:
is no neceſſity to make an equal diſtribution of Eſtate, wherein the
Exod. 13. 2.
right of Primogeniture may ſeem from Scripture (s) (as aboveſaid) to Deut. 21.15,16.
claim a greater proportion; unleſs ſome kind of rebellion put in a 1 Chron. 5.2.
Ttt
demurrer.
wich
12. 1.
49. 3.
370
Serm. 17.
What are the Duties of Parents and Children;
demurrer. For however a prudent Parent ſhould, like a well-drawn
Picture, caſt an eye equally spon all his Children, in point of affe&tion :
yet when he makes a diſtribution of his Eſtace in point of juſtice , it
can be no diſparagement to him, to encourage the obedient with a're.
ward; when by an equitable abatement he may ſuffer the diſobedient
juſtly to feel the ſmart of his misbehaviour : But yet he is concern'd
to be indifferent and impartial, the ſame to every child, in the ſame
circumſtances. It is, Í confeſs, rare to find a Parent indeed of this
excellent temper amongſt the ſons of men : but a truly Chriſtian Pa-
rent ſhould ſtrive to reſemble God in it; lith as every child came
from his own ſubſtance, ſo he is to give an equal accoune to God of
all; and therefore Mould labour to overcome ſenſe with reaſon, and
in
very
deed exhibit himſelf upon a due expence of circumſtances,
one and the ſame to all. So that they, who upon by and undue re.
ſpects, do prefer one child co another, whiles lead by a partial affedi-
on, cannot manage parental duties, in a manner well-pleafing to God.
* Dignus commise- 'Tis ſaid Scipio Africanus
was ſo affraid of being unkind to his
ratione magis efi, child (as too many are) for a natural defe&t , that he rather Mew'd
cui natura favet moſt affection to bis Son that was a fool, faying, He was moſt worthy of
minis.
commiferation, whom nature did favour leaft. (5.) And laſt of all, Ad.
viſe with your faithful Paftours and ſpiritual Guides, eſpecially in more in-
tricate circumſtances; jea, and Atudy well your office. Which that you
may perform acceptably, 'cis good alſo to get what a ſiſtance you can
from others, to help you in the management thereof : As Manoah did
not only ſeek the Lord, but conſulted the Angel, concerning his Son
() Judges 13. 8, Sampfon, how they ſhould order him, and how they should do unto him (t)?
12. [o fhould Parents endeavour to inform themſelves, and get the beſt
counſel they can from thoſe God hath fet over them, in the miniſtration
() Eph.4. 11,12. of ordinances (u), fith now under the Goſpel, they are as fpiritual Fa.
(ne) Jo.21, 15.16,
thers appointed for the feeding of Christs Meep and his lambs (w), which
17. are direded to find paſture by the shepheards tents (x), and there get WA-
(x) Cant. 1:7,8. ters and balm for healing: Monica, Auguſtin's Mother t, repair’d to
Ezek.47,8,9,10. them for aid to reduce her son: and indeed theirs is, as for Baptifts
Jer. 8.22.
* Auguft. Confes. Miniſtry was, to bring all to rights betwixt Parents and Children, ac
(2) Mal. 46. cording to the Prophets predictiox (2), He ſhall turn the beares of the Fa-
Matth. 17.12. thers to the Children, and the hearts of the Children to their Fathers , left I
come and ſtrike the earth witb a curſe. Of lo'great advantage is the right
and hearty diſcharge of theſe relative duties, I have been trcating on,
for the ſaving of Nations, and particular Churches from ruin and delo-
lation : Yea, and ſo greatly inftrumental are the Miniſters of Chriſt,
for helping them in their duties, that it concerns honeſt Parents as to
conſult thoſe who are holy, and able in the Miniſtry, for their Chile
drens good : fo to commend ſuch faithful Miniſters to them, as are
worthy of their reſpect; and to warn their Children, to avoid ſuch
perſons, as are likely to draw them off from goedneſs: yea, and par-
ticularly in diſpoſing of their Children, eſpecially into a Calling of pub-
lique conſequence, 'twill be very requiſite to conſult thoſe who are
moſt
1
3
Serm. 17, and how are
and bow are they tebe managed, according to Saripture?
371
moſt able to judge in their own profeſion; as in Divinity, Phyſiek,
or
Lan, that they may be tryed by the faithful and skilful of that profer
from, whether qualiñed for that they are deſigned ? left you attempe
that wbich caạnot be effected (as Quintilian t obſerves) by putting + Ně tentes quod
them upon what they are unapt fors or hinder them from that they ffici non poteftinec
have a genius to, and wherein they would be moſt ſerviceable. And timè facit
, in aliud
‘it will be good to take advice in chooſing htEducators and Tutors, ace cui nimis eft idone-
cording to your abilities:
abilities, David had ſuch learned ones as Tutors, us eum transferas.
with his Sons, 'to ſee them inſtructed, as became the Princes of Iſrael (a}. () i Chron. 27.
But here Parents ſhould be very.careful unto whoſe conduct they com-
32.
mit their childrens or whom they take in ţa affilt ghem, that they bę
religious, orthodox, : diſcreet, bumble, courteous, skilful, and not couętous,
nor careleſs,but diligent. 'Twas the great concera of reverend Claviger,
to have thoſe that feared God about him, to do what he could his wife
and Children might be ſuch, and then he thought thery well provided
for. Luther kept one within his houſe, to peach his Children, that
he might ſee them rel-principled ard ordered, as well as learned And
the above named Quintilian* from Natures light could ſay, Haxy.one * Sigging in eligende
in ckoofing a Tutor for his son, did not four manifest wickedness bence bet filii præceptore,
manifefta Angiria
him know that other things alſo, which we endeavour to compoſe for the profit non vitet : jam
of yoush, prove uſeleſs and ineffectnal, this being negleéted. This Conftan. hinc sciat catere
tius t was well aware of, when he was ſolicitous his Couſin fuliar quoque, quæ ad u-
lhould not have or hear Ethnic Tutours, left conlidering his temper, ris, componere co-
.
he Mould decline to the abomination of Gentiliſm : But notwithitandis, componere com
ing his care, fulian privately got the writings of Libanius an Heathen parte omiffa Suver-
Philoſopher; and after that of Maximus, who under hand laboured vacwo.l.2. Inft c.2:
to pervert him, in hopes be would come to the Empire: and to hide + Socrat. III. 1.
this inftilld poyſon from Conftantius, Julian counterfeited for a time Sozom. II. 2.
a monaſtick life, then openly in pretenſe read the Bible, but ſecretly
ſtudied in earneſt the Ethnic Doctrines, which made him a moſt biccer
enemy to the Chriſtians, wben advanc'd to the Empire, as the ancient
Church experiencd. 'Tis dangerous to commit a Lamb to the con-
duc of a wolf. On the other hand, Theodofius junior || was from his || 5.2.1. IX. 1.
Cradle, by his dying Fatber entruſted with bis excellent and pious
Siſter Pulcheria (then but 15 years old, and having two younger Si-
ſters, Arcadia and Marina) who got him instructed by ſuch Tutors ,
eſpecially in the true Religion, accuſtoming him to prayer, and dili
gently to frequent the Allemblies, that he had in great elteem the faith-
ful Miniſters, and other godly men, who were lovers of Religion,
and ſo prov'd very inftrumental for the Orthodox Faith, and the ad-
vancement of Piety. In our own Land, and nearer our times, we have
a norable inſtance of Sir John Cheek, who being Tutor to King Edward Dr. L. in Sir John
the Sixth, was a ſpecial inftrument of raiſing up and promoting the cheek's Life,
Reformed Religion amongſt us : for he was not only inſtrumental to
fow the ſeeds of that Doctrine in the Princes heart, which afterwards
grew up to a general Reformation, when he came to be King ; but by
his means, the ſame ſaving Truth was gently inftilled into the Lady
A
372
What are the Duties of Parents and Childrens ; Serm. 17.
.
Elizabeth, by thoſe who by his procurement were admitted to be the
Guides of her younger ſtudies. It is of great concern therefore to
ger good advice and alliſtance in the education of Children, and for their
encouragement to reward thoſe well, who are profitably employ'd in
this work, according to the Parents abilities, and their deferts; and
for my own part, I ſhould account it better to ſpare in other mat.
ters, than in this for good afgiftance to train up Children. Thus I have,
as I could in my circumſtances, diſpatch'd what I propos'd: and now
I dare upon the whole matter affirm, That I have laid down nothing
in all this diſcourſe, but I hope 'is (at leaſt for the main ) agreeable
to the mind of God, and what, by his affiftance, I my felf Mould
deſire, and really endeavour to practiſe, either in the relation of Pan
rent or Child, which is all the Apologie I lhall make for my plain deal-
ing:But ſhall conclude with thoſe precatory expreſſions in the Pſalms,
a very little varied, with refpe& to thoſe Parents who heartily embrace
(b) Pfal.90.16, 17. the word of exhortation. (6) Let thy work (@Lord) appear unto thy
ſervants, and thy glory unto their children. And the beauty of the Lord our
(c) 144.2. God be upon them: (c) that their fons may be as plants grown up in their youth:
that their daughters may be as corner Stones, polihid after the fimilitude of a
Palace. Conlidering what the Lord hath promis'd for the encourage.
(d) - 102. 28. meat of his faithful Iervants (d!, viz. Their children shall continue, and
their feed shall be eſtablifhed before hima,
- * ..
i
Daries
)
Serm. 18.
373
Duties of Maſters and Servants.
..
:
i
Epheſ. VI. 5, 6, 7, 8, 9.
Servants, be obedient to them that are your Maſters, according to the
fleſh, with fear and trembling, in ſingleneſs of your heart, as unta
Chrift:
Not with eye-ſervice, as men-pleafers, but as the Servants of Chrift,
doing the will of God from the heart.
With good will doing ſervice, as to the Lord, and not to men.
Knowing that whatſoever good thing any man doth, the name ſhall be
receive of the Lord, whether he be bond or free.
And, ye Maſters, do the ſame things into them, forbearing threats
ning : knowing that your Mafter alſo is in heaven, neither is there
reſpeit of perſons with him.
Whi
illut
HE Queſtion propoſed to me to anſwer at this
time, is this
;
what are the Duties of Maſters and Servants, and
how both muft eye their Maſter which is in heaven?
Before I come to the dire& anſwer to this Que-
ftion, I hall make way to it by laying down a pre-
liminary conſideration or two.
WAHUDIBLOKK
Firſt, ThatGod did in infinite wiſdome make all things;
though of a far different nature. Some beings he made
more excellent, and indowed them with noble faculties, fitted for com-
munion with himſelf; and ſome of theſe he hath placed in a higher, and
fome in a lower orb, and yet all making the glory of infinite wiſdome
fine more clearly. He ſets one creature bigher, and another lower :
one to rule, and the other to be ruled. And of the ſame kind he advanceth
one above another, and yet with no injuſtice or wrong to any, but for the
mutual help one of another, the beauty and barmony of the whole Univerſe, and
the more viſible diſplaying of his own unſearchable wiſdome. If all the Stars: Plat.104:24
were Suns, how intolerable would their heat and light be ; if the whole Gen. 1. 350
body were eyes, how much of its uſe and excellency would it loofe? What
a Chaos and heap of confuſion would the World be without government :
and how can government be without ſuperiority and inferiority? It was not
Hierocles in
without good reaſon that ebe Philoſopher faid, That there was a method of Fy. Cara
perfect
374
Duties of Maſters and Servants.
Serm. 18.
6.7
1,70
perfeet wiſdome in the making of all things , and it was not by chance that they
are what they are, but the contrivance of the moſt excellent counſel. Whó
could have mended what God bath made ? What could be better order-
Ar. Epiči.l.2. ed, then what infinite Goodneſs hath done? and who bút a fool would
delire that things Mould be otherwiſe then Wiſdone it ſelf hath determined?
Anton.ex Flat. Oh! what caule hath every one to adore God in every thing, who hath
made every thing beautiful in its place and ſeaſon? What cauſe have all to lie
EC.3, 11.
down content and thankful in that place where God hath fixed them?
how unreaſonable and blaſphemous are the repinings of ſome, that are
ready to quarrel with their Maker, and to impeach him, as guilty of
parsiality, cruelty, and injuſtice, that hath not advanced them to a higher,
ricber, and more honourable condition then they are in. Shall the thing formed
Say unto him that formed it, why haſt thou made me thus ? What diabolical
pride and arrogance is this for the Creature to accuſe and condeme his
Creator? Shall folly it ſelf india wiſdome? muſt God come to his Crea.
tures Barr? muſt he give thee an account of his actings? art thou able
to bear his pleadings and canſt thou without ſinking into nothing ſtand
before his glory? what obligation didſt thou lay upon God to bring
thee out of nothing into ſomething? did he ſtand in any need of thy
being? what was there in thee that hould commend thee to God to ad-
vance thee above a toad or a dog? I could here expatiate, were it not
a little beſides my deſign: to conclude, I think it would be far better
Epitetus.
for us all, to learn of chat excellent Moraliſt, who ſaid , That though he
was lame, and almoſt blind, and none of the richeſt, get becauſe he was partaker
of Reaſon, he had cauſe to magnifie the diſtinguiſhing goodneſs of his Maker ,
and could wiſh that all men would more adore and admire God; and as for his part,
it should be his work while he had a being, and he did call all to joyn in confort to
Kad buñs i his praiſe, who hath made all things in fo excellent an order and harmony. Did!
F ou TH Taw- we all conſider what God is, and what we are, methinks it nould effe
glu pille dually filence diicontent, and leave no room for any thing but love's
praiſe, and gratitude. O! would to God there were a little of that or.
Foogimana.
Ar. Epi&t. lnt, der, harmony, and wiſdome in our adions, that is, in Gods: and that
we could act like them that ſtudy to imitate their Maker ! ! that with
'ses :Su-Paul we could learn ſtill to be content in whatſoever condition we are in ! and
207 hol tal
if we have ſpoken or thought any thing derogatory to the infinite Wife
πανία και ποι-
dome, to repent and abhor our ſelves in duſt and aſhes, and curn our mur.
my w niyor. murings againſt God, that it is no better with us, into admiration that
we are not worſe : every ſtate on this ſide eternal miſery, is advance-
ment above what we deſerve, and a mercy we can never be thankful c.
nough for.
Secondly, As God did in infinite wiſdom make every thing, and placed every:
thing in ibat jfhear that was moſt fit for it, so it is the big beft excellency of thes
creature to shine in his orb, and be regular in hoos motion. I mean, It is every ones
duty and excellency to fill ap that place and relation that God hart ſet him in,
with day. The whole world is a great Army, and God is the General of
this Army, and be appoints every one their station and rank, and in keeping
of st exaétlp, is ſecurity, honour and reward. God makes ore a King, ano ..
ther
C. 16.
id, 1.2, 6.14.
2.
Serm. 18 Duties of Maſters and Servants.
375
vant.
i
ther a Subjeét; one a Maſter, another 2 Servant; one rich, another poor ;
and he is really moſt excellent that is ſo, in the faithful diſcharge of the
ftate and relation he is in. A good Servanc is far better than a bad Ma.
fter ; a good Subject than a wicked Prince, he that is not relatively
good is not really good: he chat breaks his rank to get a higher and (afe
place, may be likelier to meet with destruétion than promotion. Adam's loss
of Paradice, and the Angels loſs of Heaven, are ſufficient demonſtrations of
this truth. The World is a Stage, ſaith the Stoick, and in it every one hach
his part to act, and it's our commendation and wiſdom to act our part well,
whether it be a Prince or a Beggar, a Father or Child, a Maſter or a Ser.
This was holy David's care and reſolution ; He would bebave him. Pfal. 101.2.
(elf wiſely in a perfet way,; and how ſh all that be done better than by walking
before God in his houſe with a perfect heart. Whie wis Abraham commended
for more than his faithfulneds, and was this the least act of his faithfulneſs to
inſtruct bis. Family, and teach them the fear of God ? pohua was a man of great
gallantry and reflution, but I am ready to think he never alted both more
bravely than when he ſaid, As for me and my hosife we will ſerve the Lord. Joſh. 24. 15.
Socrates laughed at them for fools that endeavoured to perſwade him to leave 'o odos išr
inſtrulling the youth ; God (faith he) hath ſet me in this ſtation, and how can tive xwe al tac-
I leave it? O how few Chriſtians exceed this Heachen! nay who almoſt tas popie x«-
comes near him if he lived as well as he ſpake. It's too true a proof, ta 75TÅKE
thac there is but little wiſdom and Religion worth calling fo in the world, in Tuttle of
that fo fera (bleſſed be God fome there are) are good in their Relations, igxa taneror.
Where are Magiſtrates to be found that are as Gods Vicegerents in their di incase
places? Where are the Mifters that command and direct in wiſdom, fo as Epict.
their ſervice is rather a priviledge thin a toil, a pleaſure than a vaſſalage ?
Where are the Servants that obey in fingleneſs of heart as unto Christ. What If..3.5.
a ſtrange diſorder and confuſion is there in the world, in Kingdoms, Corpora,
tions, and Families, aai who may be thanked for it but mens lufts, and Jam.4. I.
their not faithfully filling up that Relation God hath ſet them in. Moſt are
governed by the Law of corrupt nature and hell, but few, coo few have
chac reſpect co the Law of God which ſhould be. How excellently doth Ar. Epi&ta
1.13
that Emperial Philoſopher declaim againſt thoſe that are unfaithful in their pla.
ces, and do not willingly ſubmit to, and order their lives according to
the direction of the moſt good, wiſe, and juſt Law-giver of the world?
Hear his words : He is an Apoſteme of the world, who being unfaithful in his Antoninus
place, doth as it were apoſtatize and ſeparate himſelf from Gods rational admini. 6.4.9.24. & 10
Stration. Othat men were wiſe and underſtood their true intereſt, and 6. n.38.
were faithful to it! Othat every one would labour to rectifie that ataxy
and diſorder that is in himſelf, and then in bis Family! Then, O then
how happy would our Kingdom, Cities, Families be! It was no ſmall
commendation of the Grecian Commander, that he reckon'd it none of the best Plutarch in
vita Them.
qualifications of a man to be able to play well upon a Harp, but to be able to
govern himſelf and others well: and if a City were put into his hands poor,
diſ mantled, un-diſciplined, to be able quickly to make it ih, trong,
orderly. To fill up our Relacions with Religion i de divine precept,
our true wiſdom, our peace, profit; ils honelt
376
Serm, 18.
Duries of Maſters and Servants.
1.
2,
ven.
3.
4.
I.
one of the fairelt fruics of real Chriſtianity. Would we could all as one
man engage to do our beſt for the putting this in execution, and then holineſs
to the Lord might quickly be written upon our Door, our City might be
called folovab Shammah, the Lord dwels there and our Land Hepſibah and Bello
lab. For this let every honeſt foul pray; for this let Miniſters preach :
And in the proſecution of this deſign, I ſhall in my poor way give you
advice, by reſolving of this Quction which I have made way to by this
Preface.
What are the Duties of Maſters and Servants, and how muſt both ere their
great Maſter in Heaven, ?
In the anſwering of this Queſtion the more fully, I ſhall do theſe
things :
Firſt, Show you what is meant by Maſter and Servant.
Secondly, show you how both are to eye their great Maſter in Hea.
Thirdly, I ſhall ſhow you what is the Maſters dutyexport bim te it, and
give him helps for the performance of it.
Fourthly, I ſhall Thow what is the duty of Servants, preſs them to it, axd
give them fome helps for the performance of it.
Firſt, I ſhall show what is meant by Maſter and Servant.
By Maſter here is meant either Maſter or Miſtreſs, ſuch a one as bath
the power of himſelf, and upon whoſe government and command another des
pendeth.
Now in an abſolute and moſt proper ſenſe there is none may be called Ma-
fter but God, he only hath an abſolute, independent, unlimited power
of himſelf, and hath all others at his command and direction, and he a-
lone is fit for this defpotick Monarchy, being infinire in wiſdom, good-
neſs and juſtice. And this clears the meaning of thoſe words of our Sa-
viour, Call no man Father, Maſter, but God, that is, look upon noncas
abſolute, infallible Lords of the Conſcience, but him.
But in a more limited ſenſe there are Maſters, to which reſpect and honour
muſt be paid by their Servants, and that with all readineſs and chearfulneſs,
so far as they command nothing that is contrary to Gods command.
By Servant, I mean one that is not at his own diſpoſal, but at the command
of anotber, ſo far as his commands thwart not the commands of God.
Remember whatever is ſpoken of Servants, is ſpoken to Maid-Servants as
well as Men. Servants.
Now this Relation ſeems in a word to riſe from Nature, Law, or Cox-
tract. From Nature, in that ſome are of a more ſtrong body, and weak-
er underſtanding, others of weaker bodies, but of more judgment and
experience ; and ſo one is by nature fit to rule, and the other to be
ruled.
That Relation that riſech from Law, is when any one by ſome flagitious
aft hath juſtly forfeited his liberty, and is condemned co ſervility either for a
time, or during his life.
The laſt and uſual foundation of this Relation is by Contract, and
that is, where one that is by nature free, ſubjects himſelf to anothers com.
mand
Mat 23.8.
.
Serın. 13.2
377
Duties of Maſters and Servants."
..
2.
1.
+
maxd for a certain : rime, upon ſuch and ſuch juſt confiderations.
Now this is chat Relation that I ani principally concerned to how you the
Duties of.
Secondly, I come now to thew you, how both Maſier and Servant are
to eye their great Mafter in Heaven.
Firſt, They are both to have an eye to the preſence of their great Mifter i
gphich is in Heaven. God in his Nature is a Spirit, that is intinitely im.
menſe, illing Heaven and Earth, and yet not included in either. If
man did indeed lye under the lively impreſſions of Gods omniſciency
and omnipreſence, what an awe would it put upon their ſpirits, how
honeft would it make them in the dark? This, this would make the Mu.
fter reaſonable, juſt and merciful; this would make the Servant faithful,
diligent and conſtant in his obedience to his Maſter.' What makes men to
Gen. 17.1.
act like Devils, but this, a hope that God doth not ſee? What made A-
Pfal.16.8.
braham ſo upright, but his walking before God? what kept David fo unmoved,
but his ſetting the Lord always before his eys ? I am perſwaded, the greateſt
failures in either Maſter or Servant, have their Spring here, a ſecret
root of atheiſm, and disbelief of Gods.eye and obſervation. what truth
in all the Bible more clear than this, and yet what almoſt lefs believed ?.0
what do men make of God? How do they rob bim of his glory, and
themſelves of the trueſt motives of Gidelity, activity and chearfulneſs !
Sirs, Is the hundred thirty ninth Pſalm canonical Șcripture or no? Can any
hide any thing from Gods eye: Do not his eys bebold the good and evil ? Dette Jer.23.24.
Prov.15.3.
not be ponder the ways of mon? Do you indeed believe this What then is
Prov.s.21.
the meaning of faíreneſs on all hands ? It was no unjuſt complaint of the Pfal.94.7,9.
Moralist, when he ſaid, that many dare not do tbat, the image of God being Ar. Epiết. 2.
pieſont, which they will do, God himſelf being prefent , hearing, ſeeing, C.%.
and obſerving exactly all that they do. The all. Seeing eye of God is a good Me punase rum
Motto ; I would this were written upon our Doors, Counters Coun. Na néyev
ting Houſes, Studies, over our Tables ! I ſhall conclude this with anon Móror ise
excellent one of Epiftet us bis ſayings; when you are at home and have fastan osos
the doors, and are in the dark, remember you never ſay you are alone, but God is xudov isi reġ
within, and be needs no Candle to ſee what you are doing
Secondly, Both Maſters and Servants muſt have an eye to the glory of their nephe custos
great Maſter in Heaven. There is not an action in our whole lives, but, kas to Baéts-
we Mould either habitually or aftually reſpect Gods glory in it, and it is to ti wa
but reaſonable, that he of whom all things are, and by whom all things are prea
7 cm. Ar. Ep.
ſerved, and from whom all our hopes of good here, and hereafter, ſhould I: C.14.
i Cor.10. 31.
have all Glory for ever and ever.
Rom.6. 16.
Actions loofs their excellency when they have not a right end; and, toi
make any thing our end below God, is little leſs then idolatry.lt was Hierocles.
excellent advice given, more then once, by that brave Moraliſt, Refer:
all things to God, make him your center,: Jonr'end. I thall conclude with an
nother of that noble Emperour, Marcus Aurelius Antoninus ſayinga 3. Re.
member always in all things thy Relation to God, for without reſpect to bim thou,
wilt never perform any action arighe while thou livest.
Uuu
Thirdly,
ris T6 TW
is
378
Serin. 1 8
Duties of Maſters and Servants.
fr
3
Thirdly, Boch Maſters and Servants muſt have an eye to the command of
Pfal.119.6.
their great Maſter in Heaven. Ask David how you ſhall eſcape a ſtate and
act of same, and he will cell you, by having reſpect unto all Gods com-
mands.
If men would never commind any thing but what they have warrant
for from the Word of God, commands would then be juſt, and obedia
ence eaſie: then the poor Servant would never be put upon that ſad Di.
Ads 5.29.
lemma, whecher he thould obey his earthly or heavenly Maſter. The Py.
thagoreans were not at all out in that Doctrine of theirs ; That man is un-
der an Oath of Allegiance to God, to be obedient to his Laws, and never willing-
ly to tranſgreſs them. If the Maſter conſult Gods commands, then he
will forbear threatning, and not make his Servants to ſerve with ri.
gor, and be faithful, meek, putting on bowels and picy, warning, in-
Itructing and correcting, like a Chriſtian, in love to them, and obedi.
ence to God. If the Servant had fill an eye to their great Maſters com.
mands, how ſingly, uprightly, diligently and chearfully would they 0.
bey ? To the Law, to the teſtimony; and peace will be to them that walk ac-
cording to this Rule, and the whole Iſrael of God. Both Maſters and Ser,
Enchiridioro vants, yea all men in all things hould ſtill be of Epictetus his mind, and
ſtill uſe his Petition, Lead me O God whither thon pleafest, I will follow thee
chearfälly, and if I be ſomething unwilling, yet notwithſtanding. I am refolved to
look to shy.cominand, and obey it. Let Gods Word be our Counſellor,
and we can't do an unjuft and imprudent a&.
4. Fourthly, Both Maſters and Servants muſt have an eye to the aſſiſtance of
their
great Maſter in Heaven. Our heavenly Maſter is ſo humble and
kind, that he never bids any Servant do any work, but he is willing to
put his own hand to it, and to ſay the truth of it, the beſt Servant of
all is ſo weak and fooliſh, that he is not able to manage the leaſt piece of
work his Maſter fets him about, excepe bimſelf be at one end of it, and
John 15: 4.
do the moſt of it, nay I had almoſt ſaid, do all of it bimſelf. And if
God ſtand by, direct and affiſt, how wiſely, gently and piouſly will
Maſters do their part, and how patiently, diligently and readily will
Servants do theirs : then the Mafters will not threaten, nor the Ser.
vants groan or complain. But I may have occaſion to ſpeak fomething
of this nature elſewhere.
Fifthly, Both Masters and Servants mast have an eye to the foveraignty,
power and juftice of their great Maſter. He is higher than the higheſt; he
hach us in his hand, as the Clay is in the hand of the Potter, and none of
his ways are unequal, he will do righteouſly, when men do not; and
the day is coming, 'when Maſters and Servants, King and Subjects,
muſt ſtand upon even ground before him, and he will do unto every one
according to their works. O that Maſters would remember that God is
infinitely more above them, than they are above the pooreſt Servant !
Were this well weighed, how ſoon would the heat of ſome Maſters be
cooled, their ſtorms be calmed, and their fury turned into meekneſs.
Remember man, God can eaſily, without doing any injury at all,
make thee and thy Servant change places. O that servants could fill
remember,
Serm. 18. Duties of Maſters and Servants.
379
3.
I.
remember that they have a greater and a better Mafter that muſt be plea-
fed, whoſoever is diſpleaſed the deep ſenſe of Gods foveraignty would
quickly make the proudeſt heart ſtoop: this, this would pull down the
Atout, inſolent, rebellious ſpirit of a wicked Servant, and make him
judge obedience far more tolerable then fames ; and if any thing of in-
jury be done him by his Maſter, the thoughts of Gods juſtice and right-
• ing will quiet his mind.
I come now to the third thing propoſed, which was to thew you what
is the Maſters duty, and to exhort him to it. And this I fall do by giving
bim
1. Some cautionary Directions.
2. Poſitive Directions,
Firſt, 1 ſhall give you ſome cautionary Directions.
Firſt, Let Maſters take heed of being ſervants to fix and Satan, and rebels
to God. A bad man is not like to be a good Mafter. With what face can any
man expect others should obey him (whoſe commands are uſually unrea.
ſonable) whilſt he diſobeyeth God, whoſe commands are alwayes good
and equal. How can a drunken, prayerleſs, ſwearing wretch, look for
better ſervice than he gives to his Maſter.
By ſin man at firſt forfeited that Soveraignty that he had over the crea.
tures, and by a conſtant habit of lin, eſpecially groſs fins, which the
light of Nature duch condemn; a man proſtitutes his reaſon, debaſeth
his authority, and looſeth that majeſty which elfe he is inveſted
with. How can a drunken Mafter rebuke or punith his ſervant for tip-
ling? Is an intemperate Senſualift a fit perion to cenſure gluttony?
Can an unclean perſon condemn wanconneſs? Is it likely that the Ser-
vant Mould be faithful, who ſeeth bis Miſter cheat and lye every day? if
the Maſter be a profuſe Gameſter, and given to his pleaſure, is it like
that his Servant ſhould be frugal and diligent? Are not lying, and ſwear-
ing, and curfing, and wickedneſs as ſoon learned of a Maſter, as a Trade ?
And is it worth the while for a man to give twenty, forty, a hundred
pound to teach his child to ſerve the Devil, and a mort cut to hell, and
a ſure way to ruin and miſery of body and ſoul ? Is that man fit to
vern another that can't rule himſelf? Is be that hath drowned his rea.
son capable of inſtructing one, that which requires ſome wiſdome to
underitand, and learn, and more to teach ? Are noi Sors that can't ſpeak
ſenſe, in a ſweet frame to ſpeak to God in Prayer, or to read a Chap-
ter? What have fucb to do to take Gods 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 Gngle ſoul, but
even of all that are under their charge!Is it not enough to have your own
fins to be lay'd to your charge are all your oaths and lyes and wicked.
neſs too little to link you, but you muſt make your Servants fins yours?
Is one damnation too little, but you muſt ſeek to double it ? Are thoſe
flames ſo cool and tolerable that you are buge in adding fuel to that ter-
rible fire to make it burn ſeven times hotter? What a hell muſt ſuch a
mans houſe be, in which the Name of God is fcarce heard, except it be
Uuu 2
in
pisto
380
Serm. 18.
Duties of Maſters and Servants.
:
2.
in an oath or a curſe ! Is chere a blefling like to be in the houſe on which
Gods curſe reſts? Friends! I believe you would be loath your children
Prov. 2.33
hould have Cham's curſe, and be ſervants to a Tyrant and a Slave; a
7'ychagoras, wicked in an is both. Maſters, if you would have your ſervants obey your
commands, you muſt not break Gods. If you would hive them ſober, you
muſt not be drunk; if you would have thieni chaſt, you muſt not be fil.
thy; if you would have them true, you muſt not be falſe; if you
would have them good, you muſt not be bad your felves, Your example
fignifieth more to them than your precept : do not undo that by your acti-
ons and life, which you would build up by your words. O! little do
wicked Mifters think what a plague they are co a City, what a curſe to a
Family, and what inevitable ruin they expoſe their own and other ſouls,
bodies and eſtates c00, except infinite power and mercy ſtep in quickly
to preventie.
Secondly, Take heed of idleneſs, careleſsneſs, and truſting: your Servants
too much. A Maſters negligence tempts the Servant čo unfaithfulneſs
. When
Mafters are idle abroad, uſually the Servants are ſo at home. It can'ć well
be expected that when the Maſter is ſpending his time fooliſhly and unac-
countably in the Coffee-houſes, Ale houſes, or Taverns, thac the Ser.
vant Mould 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 fin of idleneſs,cbat So-
Ez. 16.49. domitical, ſoul-debaling, body: weakning, eſtate wafting tin ! have we
a mind to try whether God will rain ſuch another form of brimſtone
Senica. upon us, as once he did upon them ! O how many perſons are very
prodigal of ihrat commodity which will ſhortly be very precious,
Sirs, do you never take a Bible in your hands; do you never read
Rom. 12.11. how much God is diſpleaſed with loth, how oft he forbids it?'. Cản
Prov. 18. 19. you call your ſpending three or four hours together in an idle houſe in
inſignificant chat, redeeming the time? Is neglecting your Servanes
the way to make them faithful ? O think of theſe things before it is too
lace ! I know men have their excuſes, and can eally 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 Judgnient, 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 felves in
Antoninus,ls, that brave Emperors language, In the morning when thou findeſt thy ſelf un-
millirg to riſe conſider with thy ſelf preſently, it is to go about a mans work, thus
I am stirred up : am I unwilling to do that for which I was born, and brought in
to this world?' w.1s 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
were born, that thou mighteſt cake thy pleaſure ? Was it not in truth
that thou ſhouldeſt alwayes be bulie and in action. Seeſt-thou
Seeſt thou not, how
every thing is bulie in its kind to perform what belongs to it in its place,
&c. and you uſe to fay, if you keep the ſhop, the ſhop will keep you. If you
keep not your eye upon your fervant, when you hope to find an honeſt
man, you may meet a thief.
Thirdly,
n.1.
Serm. 18,
Duties of Maſters and Servants.
381
3.
cume.
40
Thirdly, Take heed who yor admit into your family. One that is born
3
of wicked debauched Parents, and hach had nothing but bad examples,
and felcome good precepes; 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 min, 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
. David was huge cautious pla!. 101.3.
in this points a lyer ſhould not dwell in his bonſe. As good fervanes bring
a blefliig along with them into the Families where they come; ſo ſome. Ger.39.5.
times wicked ſervants bring a curſe with them into the houſe where they
Little do Maſters think how much damage a neglect in this may
bring upon them, their eſtate may infentibly be waſted, their other Sera
vincs infected; their Children be corrupted, and proviſions taid in, to
feed their ſorrows all their days Never talk of what thou ſhall have
with them ; how reſponſable their. Parents be: will this ballance the haz-
zard of your Childrens Souls ? Sooner take a toad into your bojome, then
a wicked ſervant into your Famiiy.
Fourthly, Take heed of putting your Servants upon too much workIt'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, thac hach ever an ear open to the complaints of the oppreffed: by Ex,2.24.
this you make them more blockith, and leſs ingenuous, and confequenc.
ly not ſo fic co carry on your bulinefs ſo much for your intereſt, as elle
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 vaſſaluge they put poor Chriſtians too? I know you
readily cenſure both thefe, and how can you condemn either, when
you imicace both ? Is your lin leſs becauſe againſt greiter lighe? except
you deſire the curſe of God and min too, take heed of this lin. You
may learninore mercy from an Heathen then you ever prat ſed : For he tells
you, That your ſervants are the inferior, and poor friends, and are to be accoun- Seneca de Clea
ted next to children, and came not into the house for ſervitude and vallalage, but mentiá.
patroiage.
Fifthly, Take heed of letting them have too little imployment : 1ts of dair. SH
gerous conſequence to get a habit of idleneſs. It was none of the least
commendations of that worthy won it, that he would foffer none in her houſe to Prov.31:27:
eat the bread of idleneſs. As you muſt give an account of your own time,
fo muſt you alſo of your ſervants 107, bow it is ſpent. When your ser-
vants are idte, the Devil is at work. If you have nothing for them to do,
remember God hath something. Set them to reading the Word, praying,
and put them upon uſing all diligence in making their calling and election ſuro.
It is far bercer to have no Servant, then to keep one to do nothing but
look about him. This this huchlaid the foundation of ſome young mens
ru:n, this is unfaithfuineſs to God and man, by this you. wrong .
body and rout.
Sixebly, Take heed of bitterneſs and threatning; of cruelty, and injustice, fx
of
$
382
Duries of Maſters and Servants. Serm. 18.
"Y
of wronging them in meat, drink, clothing, or
or lodging and neglecting them
when tbey are fick, and denying them that tendance, pbyfick, and dare that is fit
for them at ſuch a time. Take heed of calling them names, and curling
them, and of correcting them with unreaſonable weapons, for light or
no faules; and uſing them worſe then a merciful man would do his beaſt. Are
not your Servants of the ſame meteal with your felves ? they have ſenſe
and feeling as well as you; their fier is not iron, nor cheir bones braſs; ?
Would you have God give you ſuch mercy as you give your Servant:?
If he ſhould mark what you do amiſs, what would ſoon become of you.
Did you never read the woes that God denounceth againft oppreſſors ? and do
Jou think God threatens in jeff ? can't he ealily give lite and execution to
bis woes? and where are you then man? What if God ſhould curſe
when you curſe? what if he lliould ſtrike as well as you? are you able
to bear the ſtrokes that his hand can lay on? car thy heart indure, or
thy back bear what he can affiliat? when you are juſt lifting up your
hand, conſider a little the nature of the fault, and do as thou would'ſt
bave God do by thee, and then be outragicus and cruel if you can.
Remember your Servants are Gods Servants,and you muſt not rule them
Lev.25.42,43 with rigour: read thoſe Scriptures which you find quoted in the Mar.
Deut. 24. 14. gent.
Some may wonder that I intili uşon this caution ſo long; but I
James 5.4.
with the empty bellies, the thin cheeks, cheblack and blew skins of many
poor Servants did not give me too good reaſon for what I ſay. I fail
Antonol.5.n.3. deſire ſuch Maſters to ask themſelves ſome times, whoſe Soul do I now
do 1. 5. n.21.
properly poſſeſs, a Tyrants, a Mad.mans, or a Beaſts? Suppoſe your
Servant is not ſo wiſe, ſtrong, and active as you would have him, it
may be for this, he more need: piry chen blows or curſes. But if he be
really faulty, were you never lo tón? and when puniſhmerit is due, re-
member that Religion, Reaſon, and Hananity muſt alwayes meaſure puniſla-
Think not they are in your power, and poor, and friendleſs ,
and that they have none that can or will righit them ? if this were a good
warrant for oppreſſing another, how many are there who would foon
cruſh you to pieces ?
7. Seventhly, Take heed of reglecting your Servants ſouls. Their ſouls as
well as their bodies are your charge; and you muſt be accountable fhortly for
them. O! how few conſider ſeriouſly of this ! Are not the ſouls of Ser-
vants fighted, as if they were little better then the ſouls of Brutes ?
Sirs, is that which Chriſt thought worth his blood, not worth your care?
Then
neglect of moſt Maſters in this thing is horrible. How fildome do
they ſpeak a word of God to their Servants? how great a rarity is it
for them to pray with them, and read the Scriptures before them, and
to call upon them to mind what they read? who indeavours to
convince their Servants of the corruption of their nature, and that they
are born flaves of Sin and Satan? who commends Chriſt as the beſt Ma.
fier, and commands bis Servants to obey.him ? where is the Maſter to be
found that is frequently and importunately indeavouring to convince all
under his charge of the neceſſity of faith in Cbriit, repentance, and a
holy life? how little are Maſters concerned for Gods honour and ſer-
ment.
".
vice?
Serii). 18
383
Duties of Maſters and Servants.
vice ? nay, are there not ſome that are ſo far from minding the ſouls of
their Servants, that if once they perceive a poor Servant begins to ſec
h,s face cowards Heaven, how are they ſet againſt him, what ſcoffs and
jeers (hall he then have, and ſcarce live a quiet life after it? and there 2 Kings 21.11,
are others that put their Servants upon ſin, that keep them up to work lſa. 57. 24.
ſu unreaſonably lace upon Saturday-nigbes, that they loſe half the
Lords-day with necping? how many that put their servants upon
work, and ſerving of Goods upon the Lords-day. How many
do wee fee keeping their Stalls open to ſell Fruica O where
are our Nehemiah's !
who reproves his Servants for neg-
lecting Gods ſervice, more then for neglecting of his own ? who obſerves
what company they keep, how the Sabbath is ſpent? who reproves them
for lying and cheating for their profit ? are there not too many that
put them upon telling Iyes to cover their own neglect? do ſuch Maſters
as theſe deſerve the name of Chriftians ? do they look like Gods Ser-
vants ? whoſe fault is it that Moor-fields is ſo full of idle youths ,and that
the Houſes and Taverns are fo frequented on the Lords day: who may
we thank for many of our diſorders, judgments, and miſeries, but care-
leſs Maſters ? whence is it that ſo many vile women are maintained, ſo
high, that baſtards are ſo common, and that we hear ſo oft of murder-
ed Infants ? how comes it to paſs that Priſons are fofull, and Tyburn fo
fruitful : if the matter were well canvaſſed, we ſhould find that Matters
and Parents neglect of catechifing, inſtructing, reproving, and cor-
recting them under their charge, is not the leaſt cauſe of this and other
evils. Sirs, can you prove the Bible to be a lye, and ſouls and inviſi-
bles to be but phancies? O! what then do you mean by your ſtrange
neglect of theſe affairs ? God hath made you watchmen; and if you be a. Ezek. 3.18.
ſleep, or give not warning, at whoſe hand do you think moſt the blood of the
Souls.in your Family be required: The very Heathens bave declaimed no.
tably againſt chis (in ; If, faith one, a friend bad but a dog under your care, Epi&etus.
you would not ſtarve him, but in some meaſure proportion your care of him to the
love you bear to your friend : and hath not God puc fouls under your care
and are they to be neglected ? I have been the more large upon this
Head, becauſe this lin is ſo common, and of ſuch diſmal conſequence,
and ſo little care is taken for the redreſs of it.
I come now to lay down the poſitive duties of Maffers, and that I Mall
do with ſomewhat more brevity.
Firſt, Let all Maſters endeavour to be Gods Servants:True Religion and divine
Principles in the heart, will give a man the beſt meaſures of action: the grace
of God will teach him to deny his pride, pallion, ſenſuality, and worldly
lufts, and to live holily, ſoberly, and righteouſly in tbis preſent world. Religion
in its power, how lovely doch ic make a man l with what wifdome
and prudence doth ſuch an one act ? with what ſweetneſs, and love and
yet with what majeſty. What a bravo Malter was Abrabam; and what
made him ſo, but the fear of God? this, this will make a man merciful, Mat.11.28.
patient, meek, heavenly minded, and yet diligent in his place:this will make
him exemplary, and as much as in him lies, to act likeGodin his place. And
what
1.
:
*
384
.: Riina
Duties of Maſters and Servants. Serın, 18.
thies.
what injury can ſuch a perſon do: can he be cruel that hath ſuch a Ma-
fter as Chriſt ? can be find in his heart to be unmerciful, who hath ob.
tained mercy? if a man be very holy himſelf, his example will have a
drawing power in it to allure to that which is ſo good, and be a conſtant
check to chat which is bid: Such a one is under the promiſe of Gods bler-
ſing, and he will teach him, and give him wiſdome to diſcbarge the du-
ty of his place : He is made partaker of the Divine Nature, and io inabled
1 Pet. 14.
in fome meaſure to act in a conformity to the Divine will. It was no ſmall
Epist:tu.. commendation which Paul gave of Philemox, when he ipake of the Church
Philem. 2. in his houſe.
When our first Parents were in their pure ſtate, what homage did all
the creatures give them, as their viſible Lord; and had not man by 'his
fall forfeited this prerogative, and by denying Gods foveraignty, loſt
their own, they had no doubt ſtill kept their dominion over the Crea-
Aind.now the nore of holineſs is in a man, and the niore near
God, and like hiin, the more likely to get, and keep a majelty and do.
Pjxheguratie
minion in his place. Surely great holirefs commands reſpect and roverance :
and rurber chooſe to have your inferiours reverence, then fear you; for ado
miration and love accompany reverence ; but hatred, fear. 'o what a noble
Hicrocles, thing were man, if goodneſs and purity did alwayes accompany ſuperiority
and
government, thele are, and Mall be honourable in ſpight of malice it
felt. A right worſhipping of God is the captain of all vertue, and when this
idem. Divine feed is caft into the ſoul, it layes the foundation of brave and
true honour and reſpect; ſuch a one he offers himſelf a ſacrifice to God,
and makes a Temple for God in himſelf, and then in his family, and ſuch
a Mafter, who would grutch to ſerve : How ſweet muſt obedience then
be, when nothing is commanded but what God commands, and its intereſt
1 Pet. 5.1.
and profit to obey > O Sirs ! little do you think how much power a meek,
holy, grave converſation hath? who that hath the leaſt ſpörk of ingenui.
ty in him, will not be reſtrained, if not conquered by it. O thar Ma.
fters would but try this way! and if honouring God do not more ſecure
their honour then ſeverity, then let me be counted a deceiver : this,
Sam. 1,21,
this is the moſt effectual way to make Servants good, to be good your
ſelves; this will bring them to a true relill of Religion, when it is
preſſed upon them by precept and example. I have known fome Ser.
vants that have bleſſed the day that ever they ſaw their Maſters faces.
Ar. Epift. An- O let your excellency allure and draw thoſe under you as the Sun doth
ton.1.6. n.27. mens eyes, or as meat and drink doth the hungry.
Secondly, Endeavour the good of the fouls of thoſe under jonr charge with
all your might: bee in travail to ſee Chriſt formed in their ſouls. Give them
no reſt till you bave prevailed with them to be in good earneſt for hea.
ven, allow them time for prayer, reading of the Word, hearing of good
Sermons, and for converſing with good Books : commend to them Bax-
terd. Call to the Unconverted, and Mr. Thomas Vincent's Explanation of the
Aſemblies Catechiſm, etc. and obſerve what company they keep, and if
you know a holy experienced Servant, commend their Society and ex.
ample to them, keep a constant watch over your Servants : remember
what
2,
Rom. 10.1.
Serin. 18. Duties of Maſters and Servants.
385
what temptations they are expoſed to ; know how they ſpend their time;
call them oft to an account, and look well to your Books, it will do
them no hurt, and you much good : be oft in meekneſs ar.d pity, treat-
ing with them about their everlaſting concerns : and let your carriage
bring full evidence along with it of your dear love to their immortal
fouls. Labour as well as you can to convince them of the corruption of
their nature, of the evil of lin, of their loft and uncone itate, of their
impotency and utter inability to ſave themſelves, or to make the least
ſatisfaction to Divine juftice, or to bear that puniſhment that is due un-
to them for every lin; thew them their abſolute need of a Chrift; and
that without him there is no falvation; make them to undertand what
The new birth is, what kind of change it is, and how necillary; and
warn them of the danger of miſcarriage in converſion, and of taking
up with a half work, and reſting in the outward part of Religion, and
their own righteouſneſs: Pue cbem upon labouring to know God in Chrift; Matth. 5 20.
this is life eternal to know the only true God, and Jeſus Chriſt whom he hatla sent. John 17.3.
Do what you can poſibly to convince their Judgments of the reaſoni. Prov. 3. 17.
bleneſs, profitableneſs, and ſweetneſs of Religion, wbere it is in its Rom, 12.1;
reallity, vigour and conſtancy: take off che imputations and aſperlions & I Tim.4.8.
which the unexperienced fooliſh Infidel would caft upon Chriſti-
anity. Never think you can commend Cbriſt too much to them.. O !if you Cant. 5.16.
Prov.3.15.
could allure their ſouls, captivate their hearts, and make them in love with
hins who is altogether lovely.
O! let them not alone till you ſee them deeply affected with theſe
things; expoftulate the caſe with them frequently by themſelves; ask
them what they think of the eſtate of their Souls, and leave not with
their ſullen filence : ask them plainly, how they can eat, or drink, or
ſleep, without Chriſt and pardon? and what they mean to be ſo uncon.
cerced? Tell them that deach may be nearer them then they imagine ;
and that as death leaveth them, judgment will find them : Tell them that
their ſtupidity is an effect of that deadneſs their ſouls lie under; and
that if they be not awakned quickly, they muſt be unconceivably and e-
ternally miſerable : ask them what they have to ſay against the wayes 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, dili.
gence, and care imaginable, and that you can't be facisted till you ſee
this work done : catechiſe and inſtruct them conſtantly, at leaſt once a
week : Let the Word round 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 fpiritually and constantly. Keep
them not 109 lung at work, or in the Shop, on Saturday-night. The ferres bad
their preparation for the Sabbath ; and the anciext Chriſtians did not fall
Short of them in their preparation for the Lords-day. Let che Sabbath be care
fully ſpent in ſecret, family and publick duties : and for the better di.
rection in your duties upon that day, I refer you to that excellent piece,
XXX
Mr,
..
386
Serm. 18.
Duties of Maſters and Servants.
you maft
7.
Mr. Wells his Praltical Sabbatarian, a Book, it's pity any great Family
Mould 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 , incourage 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; and
Hebr. 3.13.
if
you ſee them ſtill dull, bard-hearted, and under a ſpirit of number,
be yet the more earneſt; who knows but a little more patience and com-
paffion, and zeal may prevail : But if after long uſing the foremention-
ed means, you find them ſtill refractory, ſtubborn,and to ſight your coun.
fel, and run on in ſin, and to grow worſe and worſe, you muſt add ſharp
reproofs, and if they do no good, but they make a mock at them, and indea-
Prov. 29.19.
vour to jeer their fellow-Servants out of their duty too, then
Prov. 26, 3.
add blows to gour words : Stripes are fit for the back of a fools and if neither
exhortations, reproofs, nor corređions will prevail, but they conti-
nue ftill like ſons of Belial, rebellious to God and you; then remember
Pral. 101.
your duty is to eafe your houſe of them : conſider well wbat danger there
is of their infecting the reit of your Servants and Children, conſult
your own peace, honour, and profit. Let not a lyer, 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? remem.
ber 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 inſtrukt
3.
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 skild in the
Art of cheating, you muſt unlearn that your ſelves, and never teach
them that which will hazzard their ruin.) Some Maſters are ready to hide
the moſt profitable and ingenuous part of their trade from their Ser-
vants. Remember, şirs, 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
4.
and incourage 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
Prov.31.15.
in : let their food be wholſome, ſeaſonable, and ſufficient; let their
clothing be warm, ſweet, and decent ; let their lodging be warm, and
ſweet, and wholſome; not too far from your eye and ear: let them have
reſt ſufficient to recruit nature, and to fit them for Gods Service and
yours : And in caſe of ſickneſs, let them have ſuch tendance, phyſick,
and dyet 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,
:
Serm. 18. Duties of Maſters and Servants.
387
S.
God, and how much reputation it will get you among men. See an ex.
celent example in the Centurion. Give unto your Servants that which is Matth. 8.5,6.
juſt and equal. It was Job's commendation, that he did not deſpiſe the col.4.!.
Job 31.13
Gauſe of his hand-maid. Uſe your tongues to ſweetneſs ; a ſoft word ſooner
prevails then a hard blow or curſe.
Be punđually faithful to your contract with them; pay them their
wages to the full ; it's better to do more, then leſs then your bargain.
In a word, As the Elect of God put on bowels of pity, and put off all theft; Col.3.12.
Anger, wrath, malice, curſing : remember the wrath of man works not the Jam. 1. 20.
righteouſneſs of God. Be angry for nothing but ſin. Remember a Chrift. Eph. 4.26.
like Goſpel-ſpirit is a ſpirit of love, and peace, meekneſs, and faithfulneſs; Gal.5.22,
with theſe things God and man are well.pleaſed.
Fiftbly, Diſcharge your Servants with ſweetneſs and love, and do not
grutch 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 e-
fteem'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 fix years, he Deut.15.13,14.
should not be ſent away empty; but (ſaith the Text) thou ſhalt furniſh him li.
berally out of thy flock, ont 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 pradiſed ſtill, where the Maſter is weal-
thy, and able, and the Servant poor, and deſerving : Neither do I Col.5.13.
know where the Goſpel gives us a diſcharge from the works of Rom.13.9;10.
1 Thef.4.9.
Charity and Mercy.
I come now to Éxhort Masters to this work, to perform their Duty.
And this I ſhall preſs with a few Motides.
Firſt, Conſider what a Mafter God is to his Servants; he is moſt juſt and
righteous in all his dealings : who can accuſe him of the leaſt unrighte- Iſa. 45.21.
ouſneſs ? who can ſay he hath done bim wrong, and that he is a hard Mafter ? Pſal. 92. 15.
Come, let any teftife againſt God, and make good their charge if they Pfal. 103. 14.
can.Is not he full of pity, and ready to forgive; how ready to moderate his Ma. 3. 17.
anger when he is highly provoked. It is not without good reaſon that the Mic.7.18.
Prophet faith, who is a God like unto our God: and he is ready to teach Exod. 34.6.
bis fervants, and to help their infirmities; and if their work be hard, Job 36.22.
he doth bear the heavier part of it: He is ready to keep them company, ira, 28.26.
to ſuccour and incourage, and comfort them; he provides all things Rom. 8.26.
needful for them; he deligbes in the proſperity of his Servants, and Plal. 32. 8.
loves to ſee his Servants thrive; he gives them many a token of his love
Dan.3.25.
here: But, o what great things hath be laid up for them! eye hath not ſeen, Pfal.23.1.
mar ear heard, neither bath it entred into the heart of man to conceive it. Their Pral.34.10.
reward is exceeding great, ſure, and eternal.
and eternal. O what härm would it Pfal. 19.11.
do you to be like God? do not your Servants deſerve more kindnefs from Pfal.31.19,20,
you, then you or any other doch from God?
XXX 2
Secondly,
1.
Ifa.43.2.
388
Serm), S.
Duties of Maſters and Servants.
2.
3.
Pral. 1.3.
Secondly, Conſider what need your Servants have of your utmost care in the
forementioned particulars : They are young, unexperienced, heady, nay,
naturally ignorant, proud, dead, Children of wrath, enemies to God;
every moment in danger of miſcarrying: and at whoſe hand will their
blood be required think you, if you do not your duty to warn, reprove,
correct them?
Thirdly, Conſider how much it will be for your honour : How high an e.
ſteem will all gooimen have for you ? how great a value mult wile Ma-
giſtrate; ſee on you ? what reaſon hath the City and Corporation to riſe
up and call ſuch blefled? how great and how common a good ſuch are,
is ſcarce to be expreſied; ſuch mall have a good report in Ipight of wick-
edneſs; your Servants can'i bu: look upon you as their Counſellor,M1-
fter, Father, and give you ſuitable reſpect and honour.
4.
Fourthly, Conſider how pleaſing and accepe able this is to God: Such the
Lord is nigh eo, his eyes bebold with delight. It is not he that obſerves
hi; great Sicrifices, it is not he that makes many Prayers, it is not he
that makes thié greateſt how of Religion outwardly, that is accepted;
Hierocles, but it is he that
gives up his heart firſt to God, as a warm Sacrifice full of
John 24. 15. love, and then his houſe unto the Lord; this, this is the man that God will vi.
fit, comfort, blefs; cbii is he that ere long ſhall hear his great Maſters com-
Matth.2.5,11.
mendation, and have a welcome to Glory.
5.
Fifthly, Conſider how much profit and pleaſure you shall have here : by your
diligence and care you may be inriched; there's Gods promiſe for your
Prov. 28. 20, ſecurity : By this your Trade is like to thrive, your credit riſe greatly,
Prov.10.6. your cuſtome increaſe : And when the careleſs Mifter makes hatt co po-
verty, a wiſe, diligent, and faithful is in the moſt likely way to get,im.
prove, and keep an eſtate. I might ſay, what pleaſure and comfort a
mancan't but take in his Family, when every one ads regularly in their
place.
6.
Sixthly, Conſider how much good your faithfulneſs may do others. Your
Servants may, for ought that I know, call you their Spiritual Futhers,
and bleſs God for ever for your examples, exhortations, prayers, and
your Servants may inſtruct your Children, and be frequently inſtilling
one good thing or other into them, and influence them more then you
are aware of. Tou are a mighty
You are a mighty help to poor Miniſters, you help to plow
up the ground, and make it fit for the Divine ſeed, you pull out the
ſtones, you weed up the roots of bitterneſs, or at leaſt keep them from
thriving and growing up, you harrow in the good ſeed, you water it
with your tears, and God will make it fruitful; you pluck up th: dar-
nel and the tares : Of all the perſons living, we Miniſters are molt ben
holding to good Maſters and good Parents : we beſeech you, if you
bive any love for us, or our Mafter either, be faithful in this thing.
Eri&titus. Omike us glad when ſo many thouſands are making us fad with their
wickedneſs. I might add, your Examples draw others, and make bad Ci.
tizins good.
7. Seventhly, Conſider the danger of your negle, if you be unfaithful: you
expoſe body, roul, eſtate, wife, children, Tervants, and all, to lin,ruine,
Mame,
Seri, 18.
389
Duties of Maſters and Servants.
Mame, and the curſe of God for ever, you break the rules of equity and
humanity, you forfeit your reputation, you go the likelieſt way to work
to bring upon you diſmal calamities in your life, worſe at death, and
worſt of all after death. O conſider tbis you that forget God, and your Matth. 25.26.
duty, and read that Scripture often you ſee quoted in the Mar. Mattli. 4. 43,
gent.
49, 50, 51,
I lh all now crave leave to expoſtulate the caſe with Miſters about their
duty; for I am loch to leave you, till I have prevailed with you
to fit to your work like Chriſtians. Sirs, you have heard your
duty, and what have you to object against it?
can you prove
that that which I have de fired of you, is not required by God himſelf ? Have I
not proved whit I bave ſaid, by plain Scriptures ? and doth not reaſon and hun
manity, as well as Chriſtianity, oblige you to the putting theſe duties in pra-
diſe have I not laid down many Motives to preſs you to your duty? have
I not told you what a Maſter God is to bis Servants ? and put you upon
being followers of him as dear children? Would it be any diſparage.
ment to you to follow ſo perfect and unerring an example ? Doch not he
teach, dired, help, encourage and reward his Servants ? Is not he
faithful to his promile, tender, pityful, and elie to be reconciled,
and ready to forgive ? And are you not very well pleaſed with theſe
properties in God? And if this be amiable in God, why ſhould it not
be lovely in you ? God humbleth himſelf to look upon what is done on
earth, andis it below you to look upon and take care of your Servanti?
What great difference is there, I pray, between you and them ? Are
they not of the ſame mould ? And Thortly your bones and skuls will
not be diſtinguilhed. Why did you take them into your Family, if
you intended to take no more care of them than of a Dog? Was it not a
piece of baſe fallhood in you to promiſe and engage what you never in-
tended to perform ? Methinks I have a mind eo debite this matter fairly
with you, ſo as to leave you reſolved for your duty, or without any
reaſon or excuſe for the neglect of it. Sirs, Is there any thing of di-
Moneſty in what I have been perſwading you to ? Is it a diſhonelt thing
to pray in your Families ? to inſtruct them in the things of God ? to
be holý, diligent and faithful? What harm is there in all this? Would
it do you or yours any injury ? Would it hinder either your profit or
pleaſure ? Cangodlineſs which hath the promiſe of this life, and that which is to
come, undo you ? Should that which pleaſeth God diſpleaſe you? Is it
an unpleaſant thing to ſee the beauty of holineſs in your Family, and to
have yours ſerving God and you faithfully? Is it an unpleaſant thing to
have Gods commendation and peace ? and to have good hopes that all
yours are Gods, and ſhall be delivered from the wrath to come, and be
heirs of a Crown of glory? If you talk of pleaſure, no pleaſure.like
them that are in duty, and at the end of duty ? Well now, What have
you to ſay againſt your duty? You cry piſh, this is the way to be. a.
Ilive, a mope, a fool. Is it true indeed, that to be enlarged for God.
in ones. place is a flavery ? how come ſuch to be fo full of peace and jay?
Is that the date of lives? no body is about to debar. you of moderate
liberty
390
Duties of Maſters and Servants. Serm. 18.
you and
liberty and recreation. But will you call notbing liberty and recreati-
on, but that wbich expoſes you and yours to ruin ? but if you take this
courſe you lhall be poor, if your Servants may not lye, cheat,
break Sabbaths, you ſhall never be able to live. How then come ſo ma .
ny honeſt men (that would not do any of all theie chings for a world)
to live ſo well ? 'Were Abraham, foshua, David, Cornelius, all ſuch poor
men ? If diligence, honeſty, and holineſs undo men, what will make
them? I hope you will not ſay that curſing, lying, fraud, idleneſs ,
ſenſuality, and careleſsneſs, are better wayes of thriving? Well, once
more, what have you yet to ſay againſt what I have been perſwading you
to ? will you now without delay bewail your former neglect? and in
good earneſt fet to your work like a man, that in ſome meaſure knows
the power of divine precepts, the worth of fouls, and the greatneſs of
that charge that lyeth upon you ? O! that there were in you ſuch a
heart: 0 ! that all Maſters of Families were reſolved for that which
humanity, reaſon, intereſt, reputation, and their confort call for ;
as well as the law of God and men oblige them to ! what bleſſed Families
then Mould we have ? what noble Corporacions, what glorious Cities?
might not fehovah-Shammah be written then upon our Gates, and holineſs to the
Lord upon every door! ( when ſhall it once be !
Now in hopes that ſome honeſt hearts are affected with what hath been
ſpoken, and are deſirous to engage with all their might in their duties,
I Mall briefly add a few Helps, for the better performance of their
duty.
Firſt, Get a heart inflamed with love to God. This will make you much
,
more concerned for his honour than your own; this will cauſe you to
promote his intereſt with vigor, and remove whatſoever may be preju-
dicial to it : love will break thorow difficulties, and make duty calie ;
love will engage you, body, ſoul, eſtate, head, tongue, hand, heart,
all for God: then you can't live without prayer, and inſtructing your
Servants. If the love of God dwell in you, I never fear the diſputing
your duty.
Secondly, Get a deep ſenle of the worth of ſouls upon your ſpirits. Remem-
ber, he that madt them values them highly; he that bought them and
paid dearly for them, judged them worth his heart-blood; they that
are wiſe, believe that their utmoſt care for them is not too much; their
loſs is an irreparable loſs, and if they are ſaved and ſecured, all loſſes
are tolerable, light, inconfiderable. A due ſenſe of the worth of a
foul would make you wonderful careful to prevent its miſcarriage,
greatly follicitous to make ſure its happineſs.
Thirdly, Beg of God a ſpirit of wiſdom and government, that you may know
how to go in and out before your houſe, like a man of prudence and Religion.
You know whence every good and perfect gift comes, and if any man lack wif-
dom, they muſt ask of him that is ready to anſwer ſuch requeſts, who will give li-
berally, and not upbraid. Beg of God the gift and grace of prayer and
utterance; beg experience and knowledge, and uſe and improve fruir-
fully what talent God hath given you already. A wiſe man instru.
cted
1.
2.
3.
1 King. 3.9.
James 1.17.
Hieroclesi
..
Serm. 18. Duties of Maſters and Servants.
391
6.
7.
cted of God is a Prieſt of God, and the only man fic to do his
work.
Fourthly, Study the Scriptures much. Attend upon a conſcientious,
powerful Miniſtry, and read ſome practical Books : there you will find
the moſt excellent precepts; there you will meet with the moſt commendable
preſidents ;, chere you have the moſt powerful motives to your duty, the moſt
succeſsful helps : In a word, there you will meet with the affiſtance
of Gods Spirit ; by chem you will be kept from any unrighteous
Pral. 119.11.
thing.
Fifthiy, Do as you would be done by i remember what meaſure you mete to 5.
another, ſhall be meaſured to you again, I believe David would ſcarce have Mat.7.12.
been ſo ready to paſs ſuch a ſentence as he did, if he had well conſidered
who was at the bar , and it's likely a leſs puniſhment than burning
might have been pronounced againſt T amar, 'if fudah had remembred
who was the Father of her Child.
Sixthly, Take heed of pride, ſelfiſhnefs and ſenſuality. Theſe are the
great make-bates; theſe make the world ſo full of confuſion and trou. Prov.3.1o.
ble; from hence come war and fightings; this brings ſuch diſorder,
miſery and ſorrow unto Kingdoms, Cities, Houſes: if inſtead of theſe
we had humility, publick fpiritedneſs, temperance, the world would be James 4.1.
quickly well mended with us.
Seventhly, Think much upon your account , Death, fudgment, Heaven,
Hell, and Eternity: I had almoſt faid, believe this truly, and think of
it frequently, and be unfaithful if you can. I am perſwaded, that eve.
ry wilful omiſion of a known duty, and commillion of known ſin, hath
much of atheiſm and unbelief in it: it is but yet a little while, and Ma,
fter and Servant muſt be equal; derch knows no difference; the worms
and rottennefs will ſeize as ſoon on the one as the other; and this might a
licile ceach us humanity and moderation. Conſider that account that
muſt be given of our opportunities of ſervice, and every talent we are
intruſted with. Suppoſe Gods Meſſenger were juſt ready to knock at
your door, and you were ſurely to appear before God before to mor-
row morning, what meekneſs, diligence , faithfulneſs ,
faithfulneſs, would you
then exerciſe ? and how hardly brought to do any thing to hazard
Luke 16.2.
Gods diſpleaſure? how full of good counſel to every body? why, Heb.9.27:
how knowelt thou, ) man ! but chis hour may be thy laſt? This was Job 31.14.
that which did not a little prevail with fob to do his duty, and not to de-
Spiſe the cauſe of his hand-maid : What then, ſaid he, jould I do, when God
mal riſe up, and when he viſiteth, what mall I anſwer him ? Let death when
he comes find you doing the beſt work, and faithful in your place. I Ar. Epict. 1.3:
Mall conclude ihis with the advice of that gallant Emperour; Let it be c.15.
Antoninus
thy earneſt care conſtantly to perform every thing thou art about with juſtice to eve-
1.2.0.26
ryone, which you may well do, if you go about every act as your laft.
I am now come to the laſt thing which I promiſed to do, and that is to
Now, what is the Dury of Servants; and that I ſhall perform in the
fame method as I did before.
1. By giving them ſome cautionary Directions.
2. Some
4.
392
Duties of Mafters and Servants. Serm, 18.
It may
you, and is juſtly expected from you ; by this you give juſt occaſion of
2. Some poſitive Directions, and preſſing there with ſome Motives,
and give them fome Helps for the better performance of their Du.
ty.
1. I ſhall give Servants fome cautionary Directions.
I. Firſt, Let Servants take heed of pride. This was che lin of the Angels,
1 Tim.36 this made them Devils; this was the lin of our firſt Parents, this made
them rebellious to God. A bumble heart is ready for any work or ſtate.
that God in his providence cals him to; aoy thing but lin will down with
a humble man. Remember, pride unfits for the ſervice of God and
man, makes one think himſelf fitter to command than to be conimanded:
that makes one go on heavily with their work, impatient of reproof,
ready to anſwer again, malepert, faucy, ready to commit other fins to
gratifie their pride. A proud Servant will fcorn to be catechized, cal.
led to an account, or be kepe under thoſe bounds that reaſon and Reli-
gion ſet. Humility doth no body any harm, brings no dilhoncur or
inconveniency, but is as good a ſecurity to reputation, comfort and
profit, as any thing I know.
2.
Secondly, Take heed of diſobedience to the lawful commands of sour Maſter.
Think not that your arrogance,bigneſs, and parentage, will bear you out.
,
be you think ſcorn that your Maſter ſhould correct you, and you
ſay in your mind, that you will give him as good as he brings : know
this, that if you have a Mafter that may be low-ſpirited, weak, or
poor, and it may be ſuch a one that is loth to deal with you as Law and
Religion gives him leave ; yet are you too ſtrong for God? Is he a.
fraid of your ſwelling and big looks? Will be count you innocent? Is
not your rebellion and diſobedience to your Maſter, diſobedience and
rebellion againſt God? And can his purity ſuffer long, or bis juſtice
bear ſuch impurity always without ſome ſignification of his diſpleaſure :
Mult the great ones of the world that break bis Laws, feel bis power,
and ſhall ſuch a deſpicable wretch as thou go unpuniſhed ? Remember,
what is ſaid of diſobedience to the lawful commands of Magiſtratés, holds
Rom. 13.2. here, whoſoever reſiſteth, hall receive to himſelf damnation.
Thirdly, Take heed of negligence ,idlevefs, careleſneſs. By this you rob
your
Maſter of wbat in honelly you ſhould and might have got for him; by this
you ſecretly waſte your Moſter, and anſwer not that truſt that is puc in
diſpleaſure to your Maiter ; by this you break your promiſe made to
your Maſter, and provoke God highly: Remember what a ſentence
Mat.25.16. the wicked ſlothſul Servant muſt thortly hear.
Fourthly, Take heed of mer eye. Service. Is the eye of God nothing to
Col...22.
you and his warnings ipfignificant? Doth not be in plain words for.
bid this? O how many ſuch Servants be there, that wben their Maſter is
by, are very diligent, but when bis back is turned, then how lazy, how
wanton, how careleſs ! Would you be ſerved thus your felves, if you
were Maſters ? Doth God cake no notice at all ? and if he do, how do
you think he liketh ſuch doings? Is it a ſmall matter to make light of his
preſence? and if it be ſo, you ſhall thortly find to your colt, that his
eye
3.
4.
Serm. 18.
Duties of Maffers and Servanta I
3.93€
S.
look : is this ingenuous ? is this like co mend him, and do him any good
eye was more than your Maſters upon you, and if you will not believe
his knowledge, obſervation and eye, bis band bal! Shortly give
you ſuch a demonſtration of both as you, hall not be able to
Night.
Fifthly, Take heed of Lying. By a lye you deny Gods knowledge;
5
you make one fault two, you make your ſelf an enemy co humine foci-
ety: that is a lin which is hateful to every honeſt man, and abominable
to the Lord; the lyar ſhall be ſhut out of Heaven, and have his porti. Prov.6.17.
on in thar Lake that burns for ever. I ſpare to ſpeak how iç ſpoils a Rev. 21.8.
mans credit, and feeds jealouſies in a Maſter, and maketh him ſcarce
believe you when you ſpeak truth. O little do Servants think what fol.
ly they are guilty of, by covering their faults with a lye? Licele do they
think how dear that lin mult colt chen either here by deep repentance, or
hereafter by intolerable torments.
Sixebly, I ake heed of purloining or imbezelling any part of your Maſters goods 6.
for your own uſe. Meddle with nothing but what is your own, & is allowed Tit. 2:10.
you. You would be loth any one ſhould call you a Thief; I pray tben Lüke' 16.6
Cake a care of that which will make you deſerve ſuch a name: do not
conſent to any that are in the leaſt guilty in that kind; be noe partners
with a Thief, and make not your lelf an acceſſary to anothers wicked.
neſs, by concealing any unfaithfulnefs of that nature in your fellow-
ſervants, after you have roundly warned them your felf; cat not of the
junkers that ſenſuality, wantonneſs and theft hath provided. If you
would know what ſuch doings tend to, in a word I may cell you, they pam.
per luft many times, end in uncleanneſs, a murder , prifon, a halter; and if chat
were all it were not ſo bad in compariſon, by this you wrong God, and
man,
ſear your conſcience, and make
way
for a world of other fins, and
bring ſpeedy and ſure danınation, except a thorow repentance pre,
Seventhly, Take heed of bad companions, have no fellowſhip with the na-
fruitful works of darkneſs, but rather reprove them. O how many hopeful
7.
youths are blaſted by wicked company. I am not ignorant of the high
pretence, of love that ſuch may have, and what excuſes they may palliate
their wickedneſs with, but pleaſe noxe, to diſpleaſe God; never count him
your friend, nor one that will do you a kindneſ: that would lead you to
lin, the devil, damnation.
Eighcly, Take heed of diſcloſing your Maſters ſecrets : do not speak any
thing that may wound bis reputation ; make no mention of his faules
without you are called to it lawfully, and then not without deep regret
and trouble, upon the account of Gods honour and his ſoul. Some Ser-
vanes make nothing of prating #gainſt their Matters and Miſtreſſes behind
their backs, little conlidering that this is a lin that God will not over.
can you deſign Gods glory by it? how do you think your Maſter will
-like it, if it ſhould come to his ears, this is neither plealing to God
nor man.
vent it.
8.
YYY
Ninthly,
...
394
$
Serm. i 8.
Duties of Mafters and Servants.
Ninthly, Take heed of murmuring, diſcontent, and repining : Some Ser.
vants are of ſuch a temper, nothing will pleaſe then, their food is not
dainty enough, their clothes not fine enough, and nothing contents
them. The truth of it is, if you be of this proud, peevilli, dilcontented
humour; let me tell you, take it how you will, the worſt bit you cat,
is too good for you, your betters are thankful, and fruitful with a great
deal courfer diet : If your food be wholſome and fufficient; your clo-
thing warm and decent , remember that you have reaſon to bleſs God:
Conlider well what you deſerve, and how glad ſome of your betters
would be of your leavings, and ſuppoſe you be wronged, uſe lawful
means for your redreſs : bleffed be God this City hath excellent lawes,
and an injured Servant may be heard and helped; but if that may not be,
and you be really injured, ſuppoſe you do your duty, and can't have a
good word, nay, inſtead thereof, many a heavy curſe, many a cauſelefs
blow: Suppoſe you are beaten for that for which you ſhould be com-
Matth: 5.13. mended; remember that patience, nay, thankfulneſs, would much better
i Pet,2.20,21. become you then murmuring; for if when you do well, and ſuffer for it, ye take
it patiently, this is acceptable with God: for even hereunto were ye called, be-
cauſe Chriſt alſo ſuffered for us, leaving us an example that we ſhould follow bis
steps.
10. Laſtly, Take heed of finning to pleaſe your Maſter : If a Maſter com-
mand one thing, and God another, you need not be long a determining
which you ſhould obey. If your Mafter dr Miſtreſs thould be ſo wick-
ed as to put you upon ſinning, let Joſephs anſwer be yours , How Shall I do this
great
wickedneſs, and ſin againft God? If your Mafter put you upon telling
of lies, cheating, uling of falſe weights or meaſures, breaking the Sabo
bath, or any thing that is clearly againſt Gods honour, and your ſouls,
you muſt firſt with all the humility and meekneſs you can for your ſoul,
plead with him, urge the commands of God, the fear that you are in
of diſpleaſing of him, and wounding your own conſcience, and if
you can't by fuch means pacifie him, tell him meekly of his danger in puć-
Danez.18. ting you upon Gin, and that come on it what will, you neither can nor
will obey him.
I come now to lay down Servants duty poſitively.
I. Firſt; Honour your Maſters ; Labour to get and keep a true valuation
of them in your hearts : to this end obſerve wbat is excellent in them, re-
member your relation to them, their care over you ; let this put you
upon praying for them, and being affe&ionately concerned for them :
lec your words be alwayes humble, meek, and obliging ; let
let your bebaviour
I Tim. 6.1. be with all che reſpect and sweetneſs you can.
Remember what counſel the
1 Pet.2.18. Apoſtle gives you in this thing, Let as many ſervants as are under the yoke,
count their own Maſters worthy of all konour ; be very loth to diſpleaſe them;
fear to offend, leaſt in ſo doing you either offend God your ſelf, or
cauſe them to do it. I have ſometimes thought that the carriage of Naaa
mais Servants towards their peeviſh and unreaſonable Maſter, very well
2 Kings 5. 13. worth others imitation : The Text faith, His Servants came near, and spoke
unge kim, and ſaid, my father, if the Prophet had bid thee do ſome great thing
wouldet
Z
Serin. 18.
395
Duties of Maſters and Servants.
wouldeſt thou not have done it ? how much rather then when he faith, waſh and be
clean? love, fear, and honour your Maſter, in ſo doing you pleaſe God
and them too.
Secondly, Obey your Mafters ſincerely, cbearfully, univerſally, and con.
Stantly, as long as you ſtand in that relation to them : you muſt do what you do
for your Maſter's as you would do it for your ſelf: your Maſter's con-
cerns muſt be looked upon as your own. Yea, whatſoever you do, you muſt Col.3.227
do it heartily, as to the Lord; out of conſcience and reſpect to Gods con.
mand and honour : a Aarrering out-lide ſervice without the beart, love,
and good will, is neither acceptable to God, or man. Let your obedience
alſo be chearful; go not about your work with an ill will. Chearfulneſs
would not be a little helpful to your ſelf, your work and time would
then ſeem nothing in compariſon ; God loves a chearful giver, a chearful Eph 6.7.
worker, a chearful Jafferer : and I believe no Mifter but reckons himſelf
bercer ſerved by him that goes chearfully and nimbly about his buſineſs,
then one chat doch obey but with a lower diſcontented look, and a heavy
countenance.
By this you can't but win upon your Mifters, and even compel them
to love you, ſpeak well of you, and do well by you. Let gour obedience
alſo be univerſal, that is, in all things that God gives you leave. It is
not for you to pick and chooſe, nor diſpute and grumble. Some Servants are Col.3.22,
for eaſie, pleaſant, and more honorable works, and here they may be
commanded; but if they be at any time ſet about what liketh not their
proud, lazy, ungodly bumour, they are ready to put it off upon another;
be to excuſe it with a lye; perhaps, like rebels, Aatly to deny. o.
bedience. If a Mafter put him upon ſtrict obſervation of the Lords day,
upon learning his Catechiſm, and minding his ſoul, then his bare heart
beginneth to riſe, as if his Maſter did undervalue him, when he put him
upon the ſervice of God, as if he judged it a liberty and priviledge to
ſerve the Devil ; and as if it were an unſufferable injury to be command-
ed to eſcape the wrath to come, and a drudgery to be call'd upon to look
diligently after the ſecuring of holineſs and happineſs: Such as theſe
look as if they were ripe for hell, and would not be long before they
would come thither : that none of you that hear and read theſe lines
may be found in this number : think nothing below you but fin: your difo-
bedience can't be without fin if your Maſter command not a fin. Laſtly, let
gour obedience be conſtant, it mult begin and end with your relation to your
Mafter.
Thirdly, Another duty of the Servant towards his Maſter, is faithful. 3.
xeſs. Ingenuity calls for it: he is unworthy of truſt that doth not an. Tit 2.10.
ſwer it. The Maſter repoſeth much confidence in his Servant, and that
Mould oblige him to the greateſt fidelity. You muſt be faithful in word
and deed. Speak well of your Maſter behind his back, and keep up his
reputation and credit; and if you can't do that without fallnels to God,
if you can ſay no good by him, ſay no harm, except lawſully call'd to
it, and if you do perceive your Muſters careleſsneſs and wickedneſs makes
down the wind, and neglect his duty, it may be faithfulneſs in you
Y yy 2
bumbly
it may
.
*
him go
396
Serm. 18,
Duties of Maſters and Servants.
>
S
humbly to adviſe him in fome ſuch language as this : Sir, I intreat yan give
me leave ix a few words to expreſs my true affection, reſpect, and faithfulnefs to
you,
and for Gods Jake take it not unkindly at the hands of your poor Servant
if I acquaint you with
that which I have with regret of beart obſerved too long in
yon, many a good Cuſtomer we loofe for want of your preſence in the Shop, your
frequent abſence makes us have little to do, your credit (to my forrow God knows
1 speak it) begins to grow mucb lower then it was wont to be, my Miſtreſs takes
on beavily, we have but few choice wares, and no caſh, and little credit to fetch
more, and we can't hold long at this rate; I beſeech yen Sir leave of your compa-
ny keeping, and look into your Books, and confider how things be: o home lorb'am
110 See you or yours do otherwiſe then well! Sir, I beſeech you be not angry. I
come not to teach 104, but to intreat you, and humbly to deſire your ſerious con.
fideration of wbat I shall further crave leave to ſpeak; Sir, I beſeech you forget
not us your poor Servants; we want your belpin your Family; your inſtructions,
your prayers, your holy example would be no ſmall comfort to us: In thus doing i
am perfuaded God would bleſs you, your trade and credit might foon be recovered,
ure should ſerve you with joy, and bleſs God for you, and you and yours fare the
better for ever.
Now who but a mad man, or incarnare Devil, could
chooſe but reliſh ſuch ſweet counſel as chis, though from a Servanci
Then you muſt be faithful in your deeds:give nothing away without your
Mafters leave ; if you will be giving give what is your own give where
sind when God commands you, and Spare not : labour to preſerve and
increaſe your inafters eftare all you can by good and Jawful means : For
this is that which is commanded by Chriſt in the Parable, bath his graci-
ous approbation and plentiful reward, Well done good and faithful Servant,
thou haft been faithful in a little, enter a hon into the joy of thy Lord.
Your faithfulneſs muſt be further expreſſed by indiavorring all you cax,
the good of your Mifters children: Jabour co inſtill into them good princi.
ples, ir courage them in the learning their Books and Catechiſme, and
obedience to their parents, do what you can to prejudice them againſt
fin, and by your ſweet exjmples to be in love with God and godlineſs
betimes. I might adde alſo, it is no ſmall expreſſion of faithfulnefs to
Zech.5.2,3,
do all the good you can for your fellow Servants, give them good counſel,
pray for them, help them all you may, and carry it ſo before them, that
they may ealily diſcern an excellency in you, and that you have a loving
delign upon them, and mean no more hirm by all you ſpeak or do,
but
Gods glory, your Mutters profit, and comfort, and their ſouls lalo
vation.
Fourthly, Be very diligent in your Maſters bufineſs; diſpatch what he
4.
ſets you about with wbat ſpeed and expedition you can. A pothful ſer.
vintis a wicked ſervant : by idleneſs and careleſsneſs you may do your
Mifter more wrong in a day then you may make up in a twelve-moneth.
Belides, you muſt remember your ſtrengih and time is your Maſters, and
all of it muſt be improved for him, except ſo much as God calls for, or
your Matter giveth you.
I come now to exbore Servants to the performance of theſe duties, and that
I may, it poſſible, prevail, I thall lay before bem a few motives to inforce
this duty.
Conlig
*
Tic. 2. JO.
Ž
..
Serm. 18.
397
Duties of Maſters and Servants.
-|
II
•
n you
3:
ven
Conſider if you do conſcientiouſly perform the forementioned duties,
you will bring no little honour to your great Mafter which is in heaven; you will
show the power of his precepts, the
be inty and excellency of his laws, and
make Religion to be thought well of: by this you will leave a ſtrange con-
vidtion of the worth of Grace upon the conſcience of your Maſter.
Whereas if you ſhould be faulty in any of the fore-mentioned particu-
Jars, if you make any kind of profeſſion, it is ten to one , if God and
Religion do not preſenciy ſuffer for your faule , Is this your Sainship?ınd
it
may
be all the people of God may be railed at and wounded for your
fake : for Gods fake be faithful in the performance of your duty, and in
so doing you will put to ſilence thoſe that may condemn you, and cauſe them
to glorific jour Father which is in heaven.
Conſult your own intereſt here, it will be more in your way, then it
inay
be at firſt imagine. I might tell you what reſpect and love is muſt needs
beget in the heart of your Maſters, and when he bath opportunity, he
cannot but ſpeak well of you : it will bring you in a more conſiderable
revenue of peace and content ; by this you diſcharge your duty, and
your conſcience may have peace in it, you draw others eyes and love, .
and make you a laſting intereſt, which in time may ſignifie more then
at preſent you are aware of.
Conlider your time is but ſhort. Suppole you ſuffer a little hardſhip, Se-
Jears will not laſt alwares: yer a liccle wbile and you muſt have your
liberty, and then you and your Maſter may be companions. Methinks
the thoughts of your time being out fhould make you the more patient
and faithful; remember that the longeſt time is but short, and ere longit
muſt be furled together, and then it will be nothing, who is Maſter, and
poho is Servant, but who is faithful.
Conſider that reaſon, honeſty, and ingenuity do all call upon you to be fairb. 4.
ful, and perform your duty. Why Khould your Maiter give you mear
drink, clothing, wages, or a calling for nothing ? doth not honeſty a.id
common juſtice require that chere ſhould be ſome proportion between
what he gives you, and you bim? did you not promiſe and ingage to
be a faithful Servant ? do not your Indentures bind you to it? doch not
ingenuity oblige you to be faithful to him, who hath been ready to take
care of you in fickneſs and in health, and to tender you next a child.
I might add, the command of God reguires it, but becauſe I hinted that in
the beginning, I hall not here repeat it,
Conſider how gre
great a reward you ſhall bave in the other world; your labour
5.
Mall not be in vain in the Lord; there ſhall be a ſure reward to the righre.
Suppoſe your Maſter give you not that incouragement that your
fidelity doch deſerve, yet be not diſheartned, you have a Maſter who
is more ready to take notice of a little good in you, then a great deal of bad,
I mean the great God. Therefore be of good chear , knowing that of the Col. 3. 24.
Lord ye Mall receive the reward of the inheritance ; for ze ſerve the Lord Chriſt
.
Yet a little while, and he will righe the wronged, recomperce the diligent, re-
ward the faithful. You ſhall ere long know you ſerved a Maſter that was
moſt kind, generous, and noble. Shortly you ſhall not be called Servants,
but
1
Ous
:
3.98
Duties of Maſters and Servants. Serm. 18.
6.
of teeth.
but Friends, not Friends only, but children, not children only, but beirs, joint-
heirs with the Lord Jeſus : eye hath not ſeen, nor ear beard, neither hath it
entered into tbe heart of man to conceive what wages our great Maſter will give
to all that make it their buſineſs to have alwayes a conſcience void of offence
towards God and towards mar, and that do faithfully fill up their relation to
their earthly and heavenly Maſter with duty.
Conſider the danger of not performing of your duty as a Servant ; by this
you declare clearly that you have no true grace in your hearts: As I ſaid
in the beginning, i ſay again, be that is not relatively good, is not real-
ly good; a bad Servant is never a good Chriſtian : by this you give us juſt
reaſon to fear that you are Servants of the Devil. I ſpare to ſpeak of
your reputation, for I am ready to think, that if all other arguments
and motives have loſt their cogencie, that can't have much power': know
this, if you be not faithful to your Mafter, God will judge you as unfaith-
ful to himſelf, and wo be to that Servant whom God himſelf hall call wicked
And fothful, what follows, but take him, bind him hand and foot, and caſt
him into outer darkneſs, there shall be weeping, and wailing, and gnaſing
And now Sirs, What will you do : Are you reſolved for your duty
or no ? Have I been all this while beating the air ? Have I not ſhow-
ed you what the Lord your God requireth of you? Have I deſired any
thing of you but what I have given you Scripture-warrant for, and is
Scripture nothing with you? Can you prove that I am miſtaken, and
lay heavier burdens than God lays upon you, why then be at the trou-
ble to turn to the Scriptures you ſee quoted in the Margent ? I dare not
charge any thing upon you but what I have received of the Lord, and
are you angry with Gods commands ? Dare you impeach your Maker
of unjuſtice ? What harm is there in any thing that he enjoyns you
Could you mende his Laws, and make them better? Which of his pro-
bibitiocs can you find fault with? Are you diſpleaſed that God forbids
pride and arrogance? Would you indeed have leave to be like the De.
vil ? Do you deſire liberty to damn your ſelf, and bring confuſion in
to the houſe where you dwell? What a ſweet world ſhould we have if
every proud fool might have his will : What Would Maſters do with
Servants if their commands ſhould bave no power upon them? Who but
a mad man will judge idleneſs, careleſneſs and prodigality, commen-
dable qualities in a Servant ? Is it ſo unreaſonable a thing for a Maſter
to expect ſomething to be done when his back is turned, as well as when
he is preſent? What commerce could be carried on between man and
man without truth? Are you deſirous that God thould give you leave
to lie, ard are you willing to have it known that you are of this niind ?
Is it a Divery to have your hands tied from picking and ſtealing?
Would you have a licenſe to ſteal, and a badge of your priviledge that
every one might read? Are wicked profligate wretches the beſt compa-
nions? Can you deſire their company in the other world ? Is back-bi.
ting threarned by God in his Word, and ſhall it be excuſed in, you?
How would you like one that were alwaies grumbling, and never con-
tent
*), V.
Serm. 18.
Duties of Maſters and Servants.
399
.
tent nor pleaſed ? Is this temper hateful in another, and lovely in you ?
Is there any wrong done you, when God bids you have a care of ha-
zarding your ſoul to get your Mafter a groat? which of all the Cautions
that I have given you, are really prejudicial to your true credit, plea- Epi&tetus.
ſure, or profit? Well, I perceive you have nothing, nay I am ſure
you can have nothing juſtly to object againſt them? And dare you now
venture ſtill to be proud, diſobedient, idle? Do Sinners venture
on ftill, in ſpight of Maſter, Miniſter, and the divine probibitions,
but be it upon thy peril, for as ſure as God lives he will call you to
judgment. Will half an hours junketting make amends for the loſs of a
foul for ever? What is there in all the duties that are commanded that
you have any thing to object againſt ? Are you troubled that your Ma ..
fter muſt be honoured ? Should we not have fweer doings if Matters and
Servants were fellows? If you your ſelf ſhould ever live to be a Maſter,
tell me plainly how ſhould you like it to be ſlighted by your Servant 2.
Is Obedience a word you minike? What is a Servant good for without 0.
bedience? What is he but a burden to the earth, worſe then the dungic
felf? Are' faithfulneſs and diligence diſpleaſing to you: And I pray,
who is pleaſed with unfaithfulneſs and idleneſs, but wicked ones, fools,
and the Devil? And are ſuch as theſe to be pleaſed rather than God,
Parents, Maſters ? Well once more, What have you to ſay againſt your
duty, why it may not be practiſed ſpeedily? Have you weightier Ara
gunents againſt it, than I have for it? Come, produce your ſtrong
reafon, and thew your ſelf a man. Are the precepts of the mighty God.
nothing? Are his injunctions of no validity at all ? Are you not at all.
concerned for his honour ? Is the gratifying a curſed luſt a matter of
greater importance and neceflity than Gods glory? So little he will.
take care of himſelf, and raiſe him honour out of your fame and run.
ine, if you regard not God? Have you no refpect to your ſelf? Willy
your peace, reputation and profit, prevail nothing with you? Is the
quiet of the Family, the glory of a City, the proſperity and ſafety o£
a Kingdom, a ſmall matter with you? Why all this ſeems in ſome mea-
ſure wrapped up in Servants fidelity. Have the promiſes and rewards
of the great Maſter little efficacy : Is Heaven, glory and eternal happi-
neſs, worth nothing? The truth of it is, if all this be nothing, I know
not what is ſomething. But what do you think of judgment, wrath,
and Hell? If the former Motives ſignifie little, doth this ſo coo? Then
I muſt confeſs I know not what to add more, but you muſt cake your
courſe, and take what follows : but know this, that you were warned,
and counſel'd, and pleaded with, till you had nothing to ſay, or if
you bad, I am ſure nothing to purpoſe, and that shortly you will be
Glenced. But God forbid that all Servants Mould be of this mind,
ſome, yea many, I hope better of, though I thus-ſpeak; but the gene,
ral complaint that founds in our ears, make us judge fuch reaſonings as
theſe nor altogether needleſs. And now for the fakes of ſome that I
hope reſolve for duty, I fall add a Help or two for the performance of
their duty, and ſo I thall conclude,
Firle,
!
A
$
400
Duties of Maſters and Servants. Serm. 18.
1.
2.
one
Firſt, If you would be good Servants, labour to be Chrifts Freemen.
1 Cor.7.22. Caſt off the ſervice of Satan, and be no longer commanded by him :
Rom.6. 18. remember how cruel, how falſe, how unreaſonable a Maſter he is;
conſider what can he pay his Servants in ac laft; and know 'tis impoffi.
ble to ſerve two contrary Matters at once. Be not ſervants to your
luſts ; caſt them off as things that will not profit, and inſtead thereof
gield your ſelves to the Lord, and ſerve him with all your might ; and fo be ho-
ly as he is holy, in all manner of converſation, and the grace of God will teach
gou to deny ungodlineſs and worldly lufts, and to live bulily, righteouſly and fober-
ly in this preſent world; that will teach you to reverence, obey, to be
faithful and diligent to your earthly Maſter, as knowing your labours ſhall
not be in vain in the Lord. If the fear of God be but in your hearts, it
will teach you wiſdom, make you hate every evil way, and to do that
which is honeſt and juſt to your Maſter. A good Chriſtian can't be a bad
Servant.
Secondly, Be' not a ſtranger to the Bible. When ochers are fooliſhly
{quandring away their tune, do you ſolace your ſelf with the Word of
God; let that be much read by you, and labour to lie under the power-
ful imprelion of the prohibitions, precepts, promiſes, threatnings and
examples that are there, and then you can't do aniſs. I remember it
Epi&tetus. was the advice of an excellent Moraliſt, that we Mould oft in okr actions
think what Socrates, Zero, Plato, or ſome wiſe Philoſopher, would do in
ſuch a cafe. I had rather you wouli think oft, what would ſuch
as Eliezer the Servant of Abraham do in ſuch a caſe ; read how he carri.
ed himſelf, how naturally he was concerned for his Maſters intereft,
how diligently, faithfully and prudently he goes co work, how impor.
tunately he addreſſes himſelf to God, and how heartily he prays for
proſperity and ſucceſs in his Maſters buſineſs, how much he advanceth
his Maſters credit, and how naturally concerned for his Maſters Son,
and with what integrity and expedition he diſpatcheth his buſineſs; go
you and do likewiſe. The example of Jofeph and Obadiah, who were good
in bad bouſes, are well worth your confideration : I might add the example of
Mat.8.9.
the Centurions Servant, whom bis Maſter giveth this character of, That
he was as ready to obey as he was to command. I ſhall add an example or two
more, though you find them not in the Scripture, yet they are accord.
ing to the Scripture ; one of them I knew well: A certain Servant that
jes probable was converted by the Father, was ſo faithful, diligent, live-
ly, full of ſpiritual diſcourſe and importunate prayers for the children
and family, that it proved a means of the converlion of ſome of them ;
here's a ſervant worth gold! Another Servane I knew good for Earth
and Heaven too, that after other indeavours upon a fellow Servant,
(peac ſome time at midnight to pray for him, and heing very importu-
nace, the voice was heard into the next Chamber, where he lay, at which,
out of curioſity he role in his ſhirt to liſten, and heard one pray for
him, by which prayer he was converted. Study therefore the Scrip.
fures, and preſent the examples you find there to your imitati,
Thirdly,
on.
Serm. 18. Duties of Maſters and Servants.
401
>>
Thirdly, Get a ſtrong love to your Maſter. Love will put you upon any 3.
work; love will ſet head, hand and feet a working, and tongue a go-
ing; love makes heavy things light, hard things ealie į love is a mighcy
Engine, it can do any thing; love will make you forget length of time.
In a word, love is like to make one faithful, obedient and dili-
gent.
Fourthly, Be humble, meek and patient.. The humble man thinks nothing 4.
below him which is his duty; and if to do his duty be to be vile, he will yeč Mat.18.4.
be viler ſtill
. The humble, God will guide, exalt and ſave. Humility 1 Pet.1.19.
difpleaſeth none but the Devil,
Fifthly, Be much in good company, and hearken to their advice. Be con. 5.
ftant in prayer, and beg of God to make you faithful, and be conſcien.
cious in your attendance upon a powerful faithful Miniſtry. In a word,
live much in the thought of your great account, and in thus doing, I
quefion not but you will find grace to be faithful to God and man,
and be accepted of your Maſter here, and rewarded by God hereaf-
Thus I have according to my poor ability, ſet the duty of Mafters and
Servants before them. O that there were a general reſolution in both
to put theſe duties into practice ! O then what a bleſſed reformation
ſhould we foon have ! How ſoon would our great troubles ceaſe ! How
foon would our complaints be ſilenced, and our ſorrows be turned into
joy? O that all forts and degrees of men would but reform one, and
fill up their particular places and relations with duty! Then O what
happy times, what happy daies ſhould we yet enjoy ! Chriſtians, let's
joyn in our prayers and utmoſt endeavours for the promoting this glo.
rious work, and then our God would bleſs us, and we ſhould bleſs him
.
ter.
for ever.
Z z z
Thc
:
...
402
Serm. 19.
The Sinfulneſs and Cure of Thoughts.
Gen. VI. s.
And God faw that the wickedneſs of man was great in the earth, and
that every imagination of the thoughts of his heart was only evilcom-
tinually.
i
:
Know not a more lively deſcription in the whole
Book of God of the Natural corruption derived
from our firſt Parents, then theſe words ; Wherein
you have the Ground of that grief , which lay fu
cloſe to Gods heart,v.6.and the Reſolve thereupon
to deſtroy man, and whatſoever was ſerviceable to
that ungrateful creature. That muſt be highly of-
fentive, which moved God co repent of a fabrick, ſo
plealing to him at the creation : every ſtone in the building, being at the
firſt laying pronounced good by Him, and upon a review at the finiſhing
+Gen. 1.31. the whole, He left it the ſame character with an Emphaſis ; t very good.
Eccleſ. 3.11. There was not a pin in the whole frame, but was * very beautiful, and being
*Pſal.504.24. wrought by infinite wiſdome, it was a very comly piece of Art, What then
Ileengines
thould provoke him co repene of fo exceilent a work? The wickedneſs of
TENISO nudo
man, which wis great in the earth. How came it to paſs that muns wicka
Enfib. Præpar.
edneſs ſhould ſwell ſo high? Whence did it ſpring ? From the imaginati-
en Though theſe might be linful imaginations, might not the ſuperiour
faculty preferve it ſelf untainted ? Alas! That was defiled; The imagi,
nation of the thoughts was evil. But though running thoughes might wheel
about in his mind, yes they might leave no itamp or impreſſion upon the
will and affe&ions. Yes, they did, The imagination of the thoughts of his
heart w.us evil. Surely all could not be under luch a blemish : Was there
not now and then fome pure flaſhes of the mind? No not one; Every ja
magination. But granting that they were evil, might there not be ſome
Heeting good mixed with them : as a poiſonous toad liath ſomething
uſeful? No, Only evil. Well, but there might be ſome intervals of
thinking, and though there was no good thought, yet evil ones were not
alwaies rouling there. Yes, they were Continually; not a moment of
time that man was free from them. One would ſcarce inagine ſuch an
inward neſt of wickedneſs, but God hath affirmed it; and if any man
Should deny it, bis own heart would give him the lye.
Let
Serin. 19.
403
The Sinfulneſs and Cure of Thoughts.
.
וצר
יצר הרע
Amain : Cen.
fur.in locum,
Let us now conſider the words by themſelves,
Imagination, properly ſignifies figmentum, of 73! co afflict, preſs
or form a ching by way of compreſſion. And thus ’tis a metaphor taken
from a potters framing a veſſel; and excends to whatſoever is fram'd in-
wardly in the heart, or outwardly in tlic work. 'Tis uſually taken by
the Jews for that fountain of Gin within us : * Mercer tells us it is alwaies * Alii ratius
uſed in an evil ſenſe' : But there are two places (if no more) wherein dicunt non effe
it is taken in a good ſenſe, Iſa. 26. 3. *whoſe mind is ſtayed; and Chron. lum. "Mercer.
29.18. where David prayes, that a diſpoſition to oifer willingly co the in loc.
Lord might be preſerved in the imagination of the thoughts of the heart of the * Jiop989
people. Indeed for the moſt pare'tis taken for the evil imaginations of
the heart, as Deut. 31. 21. PJal. 103. 14, cóc. The Jews make a double
figment, a good and bad; and fancy two Angels allign’d to man, one 21011 73!
bad, another good: which Maimonides interprets to be nothing elſe but Maimon: Mo-
Natural corruption, and reaſon. This word imagination being joyn’d re Nevoch.
with thoughes, implyes, not only the compleat thoughts, but the firſt mo- Par.3.cap.22.
tion or formation of them, to be evil.
The word Heart is taken variouſly in Scripture. It lignifies properly
that inward member, which is the ſeat of the vical ſpirits : But ſometimes
it lignifies, 1. The underſtanding and mind, Pfal. 12. 2. Ivith a double heart
do they ſpeak: i, e. with a double mind. Prov. 8. s. 2. For the will,
2 Kings 10. 30. All that is in my heart: i. e. in my will and purpoſe.
3. For the affections; as, Thou shalt love the Lord thy God with all thy heart:
i. c. with all thy affections. 4. For conſcience, 2 Sam. 24.5. David's
heart (mote him : i.e. his conſcience checked bim. But Heart here is uſed
for the whole ſoul, becauſe (according to Pareus his noce) the foul is
chiefly leated in the heart, eſpecially the will, and the affections her ac.
tendants ; becauſe when any affe&iop firs, the chief motion of it is fele
in the heart. So that by the imaginations of the thoughts of the heart are here
meant all the inward operations of the ſoul, which play their part prin-
cipally in the heart: whether they be the ads of the underſtanding, the
reſolutions of the will, or the bluftrings of the affe&ions.
Only evil] The Vulgar mencions not the excluſive particle ?, and ſo
enervates the ſenſe of the place. But our neighbour Tranſlations either
expreſs it as we do, Only; or to that ſenſe, that they were Certainly,or no
other than evil..
Coutinnally] The Hebrew, All the day, or every day. Some tranſlations DM
expreſs it verbatim as the Hebrew. Not a moment of a mans life, where.
in our hereditary corruption doch not belch our its froth; even from
bis youth, as God expounds it, Gen. 8. 21. to the end of his life.
# Whether we ſhall refer the general wickedneſs of the heart in the Text
to that age, as ſome of the feſuites do; becauſe after the deluge God doch
not ſeem ſo ſeverely to cenſure it? Or rather take the expoſition the
Searned Rivet gives of it, referring the firſt part of the verſe [ and God
Gen. 8:21.
faw that the wickedneſs of man was great in the earth ] to thoſe times : and Rivet in Gen.
the ſecond part to the univerſal corruption of mans nature, and the root exercit. 5.59
of all ſin in the world. The Jeſuites argument will not be very valid, for
Z ZZ 2
the
$
3
404
The Sinfulneſs and Cure of Thoughts. Serm.199
Cartes. Prin.
the extenuation of original corruption, from Gen. 8. 21. For if mans i-
maginations be evil from his youth, what is it but in another phraſe to
ſay they were lo continually ? But ſuppore it be underſtood of the ini-
quity of that age, may it not be applyed to all ages of the world ? Da-
vid complains of the wickedneſs of his own time, Pſal 14. 3. Pſal.5. 9.
Yet St. Paul applies it to all mankind, Rom. 3. 12. Indeed it ſeems to be
a deſcription of mans natural pravity, by Gods words after the deluge,
Gen.8.21.which are the ſame in ſenſe, to thew that mins nature after that
deſtroying judgment,was no better than before. Every word is emphati-
cal, exaggerating mans defilement; Wherein conſider the Univerſality
1. Of the ſubject, Every man.
2. Of the act, Every thought.
3. Of the qualification of the act, Only evil.
4. Of the time, Continually.
The words thus opened afford us this Propoſition :
That the thoughts, and inward operations of the souls of men are naturally,
univerſally evil, and highly provoking.
Some by cogitation mean not only the acts of the underſtanding, but
thoſe of the will, yea and the ſenſe coo. But indeed that which we call
cip
. Philos. cogitation, or thought, is the work of the mind; imagination of the phan-
1 art.1.9.9. cy: 'Tis not properly thought, till it be wrought by the underſtanding;
becauſe the phancy was not a power deſigned for thinking, but only to
receive the inages inifreſ upon the ſenſe, and conco& them, that they
might be fic matter for thoughts, and ſo 'tis the Exchequer, wherein all
the acquiſitions of ſenſe are depoſited, and from thence received by the
intellective faculty. So that thoughes are inchoative in the phancy, con-
fummative in the underſtanding, terminative in all the other faculties.
Thought firſt engenders opinion in the mind; thought ſpurs the will to
conſent or diffent : 'cis thought alſo which Spirits the affections.
I will not ſpend time to acquaint you with the methods of their genes
ration. Every man knows he hath a thinking faculty, and ſome inward
conceptions, which he calls thoughts; he knows that he chinks, and
what he thinks, though he be not able to deſcribe the manner of their
formation in the womb, or remember it any more then the ſpecies of his
own face in a glaſs.
In this diſcourſe let us hrſt ſee what kind of thoughts are lins.
1. Negatively. A {imple apprehenſion of ſin is not finful. Thoughts reo.
ceive not a linfulneſs barely from the object : Thit may be unlawful to
be acted, which is not unlawful to be thought of. Though the will
cannot will, lin without guilt , yet the underſtanding may appre-
bend lin without guilt ;. for that doth no more contract a pollu-
tion by the bare apprehenſion, then the eye doth by the reception of the
ſpecies of a lothſome object. Thoughts are morally evil, when they have
a bad principle, want a due end, and converſe with the object in a wrong
manner. Angels cannot but underſtand the offence which diſplaced the
Apostate Stars from heaven; but they know not lin cognitione practicâ.
Glorified Saints-may conſider their former fins, to enhance their admi.
racions
+
Serm. 19.
The Sinfulneſs and Gure of Thoughts.
40.5
3
2,
rations of pardoning mercy. Chrift himſelf muſt needs underſtand the
matter of the Devils temptation; yet Satans ſuggeſtions to his thoughts
were as the vapors of a jakes mixed with the Sun beams, without a de.
filement of them. Yea God himſelf, who is infinite purity, knows the
object of his own acts, which are converſant about fin; as his holineſs
in forbidding it, wiſdom in permitting, mercy in pardoning, and ju.
ſtice in puniſhing. But thoughts of fin in Chriſt, Angels, and glorified
Saints, are accompanied with an abhorrency of it; without any com-
buſtible matter in them to be kindled by it. As our thoughts of a divine
object are not gracious, unleſs we love and delight in it; ro a bare ap-
prehenſion of lin is not poſitively criminal, unleſs we delighe in the ob..
ject apprehended. As a linful objeđ doch not render our thoughes evil,
ſo a divine objedt doth not render them good; becauſe we may think of
it with undue circumſtances, as unſeaſonably, coldly, &c. And thus
there is an imperfection in the beſt thought a regenerate man harh ; for
though I will ſuppoſe he may have a ſudden ejaculation without the mix-
ture of any poſitive impurity, and a ſimple apprehenſion of lin with a
deteftation of it, yet there is a defect in each of them, becauſe 'cis not
with that raiſed affection to God, or intenſe abhorrency orlin,as is due...
from us to ſuch objects, and whereof we were capable in our primitive
ftate.
2. Poſicively. Our thoughts may be branched into firſt motions, or
ſuch that are more voluntary.
1. Firſt motions; Thoſe unfledged thoughts, and ſingle threads, before
a multitude of them come to be twiſted and woven into a diſcourſe; ſuch
as skip up from our natural corruption, and link down again as fiſh in a
river. Theſe are ſins chough we conſent not to them; becauſe though
they are without our will, they are not againſt our nature ; but ſpring
from an inordinate frame, of a different hue from what God implanted
How can the firſt ſprouts be good, if the root be evil? Not
only the thought formed, but the very formation, or firſt imagination is
evil. Voluntarineſs is not neceſſary to the eſſence of a ſin, though it be
to the aggravation of it. 'Tis not my will or knowledge,which doch make
an act linful; but Gods prohibition. Lor's inceſt was not uſhered by a. Gen.19.33,35:
пу
deliberate conſent of his will; yet who will deny it to be a ſin, ſince
he thould have exercifed a ſeverer command over bimſelf, than to be o.
vertaken with drunkenneſs, which was the occaGon of it? Original lin
is not effe£tive voluntary in infants; becauſe no act of the will is exerced
in an infant about it. Yet it is voluntary ſubjective ; becauſe it doch in-
bærere voluntati. Yet theſe motions may be ſaid to be voluntary nega-
tively, becauſe the will doth not let bounds to them, and exercile that lo-
veraign dominion over the motions of the ſoul, which it ought to do,
and wherewith it was at its firſt creation inveſted.
2. Voluntary thoughts, which are the bloſſoms of theſe motions. Such
that have no lawful object, no right end, not governed by reaſon,eccen-
trick, diſorderly in their motions, and like the ſtrings of an inſtrument
out of tune. The meaneſt of theſe floating phancies are fins; becauſe
we
1.
----
in us.
..
406
Serm. 19.
The Sinfulneſs and Gure of Thoughts.
quaint
2.
we act not in the produđion of them, as rational creatures: and what
we do without reaſon, we do againſt the law of our creation, which ap.
pointed reaſon for our guide, and the underſtanding to be tò ógepovexèo,
the governing power in our fouls.
Theſe may be reduced to three heads,
1. In regard of God. 2.Of our ſelves, 3. Of others.
I. I. In regard of God.
1. Cold Thoughts of God; When no
affection is raiſed in us by them.When
we delight not in God, the object of thoſe thoughts
, but in the thought
it ſelf, and operation of our Mind about Him,conliſting of ſome
notion of God of our own conceiving: This is to delight in the act or
manner of thinking, not in the obječt thought of; And thus theſe thoughts
have a folly and vanicy in them. They are alſo finful in a regenerate
nan, in reſpect of the faintneſs of the underſtanding, nor acting with
that vigor, and ſprightlines, nor with thoſe raiſed and ſpiritual affe&i-
ons, which the worth of ſuch an object doth require.
2. Debaſing conceptions, unworthy of God; Such are called in the Heathen
Rom.1. 21. Vain imaginations; who as they glorified not God as God, ſo they did not
danogeopois think of God as God, according to the dignity of a Deity. Such a men.
their secon- tal Idolatry may be found in us, when we dreſs up a God according to our
ings about
own humors,'humanize Him, and aſcribe to Him what is grateful to us,
God,
Pral. 50.21.
though never ſo baſe : Which is a groſſer degrading of the Deity, than
Thou though- any repreſentation of him by material images :tbecauſe it is directly a.
teſt that I was goinſt his Holineſs, which is His glory, applauded chiefly by the Angels;
altogether
and an attribute, which He ſwears by, as having the greateſt regard to
ſuch an one
the honour of it. Such an imagination Adam Teemed co have, conceic-
Exod. 15.11. ing God to be ſo mean a being, that he, a creature not of a daies ſtanding,
could mount to an equality of knowledg with Him.
Pfal. 89.35.
3. Accuſing thoughts of God; Either of his mercy, as in deſpair, or of
3.
his juſtice as too ſevere, as in Cair. Of His
Of His providence ; Adam con.
Gen. 4 13.
Gen.3.12.
ceited, yea and charged Gods providence to be an occaſion of his crime:
The woman His pofterity are no julter to God, when they accuſe Him as a negli.
whom thou
gene Governor of the world, Pfal.94.11. The Lord knoweth the thoughts
gaveſt to be
of man that they are vanity: What thoughts? Injurious thoughts of His
with me.
providence,v.7. as though God were ignorant of mens actions ; or, at
beli, but an idle Spectator of all the unrighteouſneſs done in the world,
not to regard it though He did ſee it. And they in the Prophet were of
2ejh. 1.12 the fame itamp, That ſaid in their hearts; the Lord will not do good, neither will
He do evil. From ſuch kind of thoughts moſt of the injuries from op-
preflors, and murmurings in the oppretled, do arife.
4. Curions
, thoughts about things too high for us; 'Tis the frequent buſineſs
of mens minds co futter about things without the bounds of Gods reve-
Ger.3.5. Grd
knows that lation. Not to be content with whar God hath publilhed, is to accuſe
Him, in the ſame manner as the Serpent did to our firſt parents, of envy-
ihall be opening us an intellectual happineſs. Yet how do all Adams poſterity long
after this forbidden fruit !
as thy fulf,
Iluli. 6.3.
your eyes
II. In
Serm. 19. The Sinfulneſs and Gure of. Thoughts,
407
1.
3.
I have, built
II. In regard of our ſelves; Our thoughts are proud, ſelf-confident, ſelf- II.
applauding, fooliſh,covecous, anxious, unclean; And what noc?
1. Ambitions; The aſpiring thought of the firſt man runs in the veins
of his poſterity. God took notice of ſuch Strains in the King of Baby-
lon, when he ſaid in his heart, I will exalt my throxe above the Stars of God: Iſa. 14. 13,14.
I will afcend above the heights of the clouds, I will be like the moſt High. No
leſs a charge will they itand under that ſettle themſelves upon their own
Rom.16.3.
bottom, establiſh their own righteouſneſs, and will not ſubmit to the righteous-
neſs of Gods appointment. The moſt forlorn beggur liath ſometimes thoughts
vaſt enough to graſp an Empire.
2. Self-confident; E doms thoughts ſweli'd him into a vain confidence of 2.
a perpetual proſperity. And David ſometimes ſaid in the like ſtate, that Obad.?. That
faith in biis
he ſhould never be moved.
heart, who
3. Self-app.auding; Either in the vain reniembrances of our former thall bringine
proſperity, or aſcribing our preſent happineſs to the dexterity of our down to the
own wit. Such flaunting thoughts had Nebuchadnezzar at the confidera. grourd.
tion of his feeling Babylon the head, and Metropolis of ſo great an Em.
pire. Nothing more ordinary among men, then overweening refledi. not dis great
ons upon their own parts, and * thinking of themſelves above what they orght Babylon ibae
to think
4, Ungrounded imaginations of the events of things, eis her preſent, or future; of the King
for
Such wild conceits, like Meteors bred of a few vapors, do often frisk in
dom, doc.
our minds. 1. of things preſent : 'Tis likely Eve foolinly imagin’d the * Rom. 12.3.
· had brought forth the Mesſiah, when the brought forth a murderer, Gen.
4.L. I have gotten a man the Lord (as in the Hebrew)believing ( as ſome in.
terprec) that the had brought forth the promiſed ſeed. And ſuch a brisk pomy 9.91-18
conceit Lamech ſeems to have had of Noah, Ger.5.29.2. Of things to come;
Either in beſpeaking falſe hopes, or antedating improbable griefs. Suchi
are the jolly choughts we have of a happy Ettate in reverſion, wbich yet
we may fall Mort of.
Hamans heart leapd at the Kings queſtion, (wkat
shall be done to the man whom the King delighteth to bonour ?) phancying him- EN. 6 6.
ſelf the mark of his Princes favour, without thinking that a halter lliould
foon choak his ambicion. Or perplexing thoughts at the fear of ſome
trouble, which is not yet fallen upon us, and perhaps never may. How
did David torture his Soulby his unbelieving fears, that he ſhould one day ! S m. 27.1,
periſh by the hand of Saul? Theſe foreftalling thoughts do really affect us : Aid David
in
we often feel caprings in our Spirits, upon imaginary hopes, and thive-
heart,doc,
rings, upon conceited fears. Theſe plealing impoſtures and ſelf-afflicting
ſuppoſitions are ſigns either of an idle, or indigent mind, that hatha no
will to work, or only rotten materials to work upon,
5. Immoderate thorghts abont lawful things; When we exerciſe our minds S.
too thick, and with a fierceneſs of affection above their merit : not in
fubferviency to God, or mixing our cares with dependencies on Him.
Worldly concerns may quarter in our thoughợs; but they muſt not poneſs
all the room, and thruſt Chriſt into a manger ; Neither muſt they be of
that value with us, as the law was with David; ſweeter than the honey
or the honey comb.
TII, 1:8
4.
איש
..
408
*The Sinfulneſs and Gure of Thoughts.
Serm.'19.
Gen. 4.5.
Eft.5.13.
IIT. HII. In regard of others; All thoughts of our neighbour againſt the
Zach.8.17. rule of charity. Such that imagine evil in their hearts, God hates. Theſe prin,
cipally are 1, Envious, when we torment our ſelves with others fortunes
Such a chought in Cain upon Gods acceptance of his brothers facrifice,
I Tim.6:4.
was the Prologue to, and foundation of, that curſed murder.2.Cenforious,
2 Cor. 13.5. ftigmatizirg every freckle in our brothers converſation. 3. Jealous, and
evil (ver miſes contrary to charity, which thirks no evil, 4. Revengeful, Such,
made Haman take little content in his preferments, as long as Mordecai
Gen. 27.41.
refuſed to court him. And Eſau thought of the daies of mourning for his
Erau said in father, that he might be revenged for his brothers deceits.
his heart, doc. There is no ſin committed in the world, but is hatclied in one or other
of theſe thoughts. But beſide theſe, there are a multitude of other vo-
Jatile conceits, like ſwarms of gnats buzzing about us, and preying up-
on us, and as frequent in their ſucceſſions, as the curlings of the water
upon a ſmall breath of wind, one following another cloie at the heels.
The mind is no more ſatisfed with thoughts, than the firſt matter is with
forms; continually ſhifting one for another, and many times the nobler
for the baſer : as when upon the putrifaction of a human body. part of
the Matter is endued with the form of Vermin. Such changeable things
are our minds, in leaving that which is good, for that which is worſe,
when they are enveigled by an active phancy,and Bedlam affections. This
Eccleſi 9.3.
madreſs is in the hearts of men while they live, and ſtarts a thouſand frenzies
in a day. At the beſt our phancy is like a Carriers bag, ſtuffed with a
world of Letters, having no dependence upon one another ; ſome con.
caining bulineſs, and others nothing but froth.
in all theſe thoughts there is a further guilt in three reſpects, viz. I.
Delight, 2.Contrivance, 3. Reacting,
1. Delight in them. The very tickling of our phancy by a ſinful moti-
on, though without a formal conſent, is a ſin; becauſe it is a degree of
complacency in an unlawful obje&. When the mind is pleaſed with the
ſubject of the thought, as it hath a tendency to ſome ſenſual pleaſure,
and not ſimply in the thought it ſelf, as it may enrich the underſtanding
with ſome degree of knowledg.. The thought indeed of an evil thing
may be without any delight in the evil of it; as Philoſophers delight in
making experiments of poiſonous creatures, without deligbeing in the
poiſon, as it is a roxious quality. We may delightfully think of lin with-
out guilt, not delighting in ic as lin, but as God by his wiſe, providenti-
al ordering, extracts Glory to Himſelf, and good to his creature. In
this caſe, though a linful act be the material obječt of this pleaſure,yet'tis
por the formal object; becauſe the delight is not terminated in the lin,but
in Gods ordering the event of it to his own glory. But an inclination
to a finful motion, as it gratifies a corrupt affcction, is fin; becauſe eve-
ry inclination is a malignant tincture upon the affe&ions, including in
its own nature an averſion from God, and teſtifying fin to be an agreea-
ble object. And without queſtion, there can be no inclination to any
thing, without ſome degree of pleaſure in it; becauſe it is impoffible we
canoniline co that, which we have a perfe& abhorrency of, Hence it
follows
Serm. 19.
409
The Sinfulneſs and Gure of Thoughts.
action be tranſient, and cannoc be commicced again, yet the Idea and
follows, that every inclination to a ſinful motion is conſenſus inchoat us, or
a Conſent in Embryo ; though the ag may prove abortive. If we think of
any unlawful thing with pleaſure, and imagine ir either in fieri, or faéto
effe, it brings a guild upon us, as if it were really acted. As when upon the
confideration of ſuch a man's being my enemy, I phancy robbers rifing
bis goods, and cutting his throat, and rejoyce in this revengeful thought,
as if it vvere really done, 'tis a great lin; becauſe it teſtifies an approba-
tion of ſuch a butchery, if any man had vvill and opportunity to commit
it. And though it be a fuppofition, yet the act of the mind is really the
fame it would be, if the linful act I think of vvere performed. Or when
a man conditionally thinks vvith himſelf, I vvould feal ſuch a mans
goods, or kill ſuch a perſon, if I could eſcape the punillment attending
it, ic is as if he did rob and murder him; becauſe there is no impediment
in his vvill to the commitſion of it, but only in the outward circum-
ſtances. Nay though ic be a meer Ens intentionale, or rationis, vvhich is
the object of the thought, yet the act of the mind is real, and as ligni.
ficant of the inclinacion of the Soul, as if the object vvere real too, As
if a man hath an unclean motion at the light of a picture, which is only
a compoſition of well mixed, and vvell ordered colours: or at the appea-
rance of the lea of a beauty fram’d in his own phancy, 'tis as much un.
cleanneſs as if it vvere terminated in ſome ſuitable object;the hinderance
being nor in the vvill, but in the inſufficiency of the object to concur in
ſuch an act. Now as the more delight chere is in any holy ſervice, the
more precious it is in it felf, and more grateful to God, fo che more plea-
fure there is in any linful notion, the more malignity there is in it.
2. Contrivance. When the delight in the thought grows up to the
2.
contrivance of the act, (which is ſtill the work of the thinking faculty.)
When the mind doth brood upon a ſinful motion, to hatch it up, and
Ecclef.7.29.
invents methods for performance, which the wiſe man calls artificial ix.
ventions. So a learned man interprets danoziomoi noynpor, Mat. 15. 19. Dr. Hummund
of contrivances of murder, adulcery, &c. And the word ſignifies on Mat.15.9.
properly reaſonings. When mens wits play the Devils in their fouls, in
inventing ſophiſtical reaſons for the commiſſion, and juſtification of their
crimes, with a mighty jollity at their own craft. Such plots are the
trade of a wicked mins heart. A covetous man will be working in his 2 Pet.2.14.
inward fhop from morning till night to ſtudy new methods for gain ; xef diy ge-
and voluptuous, and ambitious perſons, will draw ſchemes and models puuvarukyna
in their fancy, of what they would outwardly accompliſh ; They conceive Taus Theore-
mi(chief, and bring forth vanity, and their belly prepares deceit, Job 15.35. Elaus, a heart
exercis'd in
Hence the thoughts are called the counſels and devices of the heart
1 covetous pra.
when the heart ſummons the head, and all the thoughts of it, to ſit in dices.
debate, as a private Junto, about a linful morion.
i Cor.4.5.
3. Re-acting (in after 'tis outwardly committed. Though the individual Ifa.32.7,8.
3.
image of it remaining in the memory, may by the help of an api lh fancy,
be repeated a thouſand times over with a rarified pleaſure. As both the
features of our friends, and the agreeable converſacions we have had
A a a a
with
חשבנו
410
The Sinfulneſs and Cure of Thoughts.
Serm. 19.
Kimchi in 66
claudas.
dulter erit.
with them, may with a freſh reliſh be repreſented in our fancies, though
the perſons were rotten many years ago.
Having thus declared the nature of our thoughts, and the degrees of
their guilt ; the next thing is to prove that they are lins.
The fews did not acknowledge them to be fins, unleſs they were blaf-
Pral
. as quo- phemous, and immediately againſt God himſelf. Some Heathens were
ted by Gioti- more Orthodox, and among the reſt Ovid, whoſe amorous pleaſures
us in Mat.5.20. one would think ſhould have mothered ſuch ſentiments in him. The
vt jam ferud. Lord (whoſe knowledge is infallible) knows the thoughts of men that they
adultera mens are vanity, Pſal 94. 11. yea, and of the wiſeſt men too, according to
cft:
the Apoſtles interpretation, 1 Cor. 3. 20. And who were they that be-
Nec cuftodiri came vain in their imaginations, but the wifeſt men the carnal world yields,
ni velit, illa
ed? The Grecians the greateſt Philoſophers, the Ægyptians their Tu-
potest.
Nec mentem tors, and the Romans their Apes. The elaborate operations of an unre.
Servare potes, generace mind are fleſhly, Rom.8.5,7. If the whole web be ſo, needs
licet omnia
muſt every thread. The thought of fooliſhneſs is fin, (i.c. a fooliſh
Omnibus oco
thought; not objectively a thought of folly, but one formally ſo) yea,
clufis intus a. an abomination to God. As good thoughts and purpoſes are acts in Gods
account, ſo are bad ones. Abraham's intention to offer Ifaac is accoun:
Ovido Amor. ted as an actual Sacrifice : that the ſtroke was not given, was not from
lib.3. Elig.3.
reluctance of Abraham's will, but the gracious indulgence of God.
any
1.5.&c.
Prov.24.9.
Sarah had a deriding thought, and God chargeth it as if it were an out-
Prov.15.26. ward laughter, and a ſcornful word. Thoughts are the words of the
Heb.11.17. mind, and as real in Gods account as if they were expreſſed with the
Jam.2.21.
tongue.
Gen. 18.12,15
Therefore
There are three Reaſons for the proof of this , that they are
Sarahlaughed lins.
within her 1. They are contrary to the Law, which doth forbid the firſt foamings
ſelf, ſaying, and belchings of the heart ; becauſe they ariſe from an babitual corrup-
.
tion, and teſtifie a defect of fomething, which the Law requires to be
in vifceribus in us, to correct the excurlions of our minds. Doth not the Law ob .
fuis, Targun.
Kom.7.7.
lige man as a rational creature ? Shall it then leave that part, which
I had not
doth conſtitute him rational, to flecting and giddy fancies ? No, it
known luft, binds the foul as the principal agent, the body only as the inſtrument.
For if it were given only for the ſenſitive part, without any reſpect to
laid, Thou the rational, it would concern bruits as well as men, which are as capa-
thalt not comble of a rational command, and a voluntary obedience, as man without
the conduct of a rational ſoul. It exacts a conformity of the whole
man to God, and prohibits a difformity; and therefore engageth chief-
ly the inward part, which is moſt the man. It muſt then extend to all
the acts of the man, conſequently to his thoughts; they being more the
acts of the man than the motions of the body. Holineſs is the prime ex.
cellency of the Law; a title aſcribed to it twice in one Verſe, Rom.7.12.
Wherefore the Law is holy, and the Commandment holy, juſt and good. Could
it be holy, if it indulged looſeneſs in the more noble part of the creature?
Could it be juſt, if it favoured inward unrighteouſneſs? Could it be
good, and uſeful to man, which did not enjoyna fuitable conformity to
God,
except the
Law had
vet.
Serin. 19
411
The Sinfulneſs and Cure of Thoughts.
2.
God made
tions.
God, wherein the creatures excellency lies? Can that deſerve the title
of a ſpiritual Law, that ſhould only regulate the bruitiſh part, and leave Rom.7.14.
the ſpiritual to an unbounded licentiouſneſs? Can perfection be aſcribed Jam.1.25.
to that Law, which doth countenance the unfavoury breathings of the
Spirit, and lay no ſtricter an obligation upon us than the Laws of men ?
Muſt not Gods Laws be as ſuitable to his ſoveraignty, as mens Laws are Mar.5 28.
to theirs ? Muſt they not then be as extenſive as Gods dominion, and
reach even to the privateſt cloſers of the heart ? 'Tis not for the honour
of Gods holineſs, righteouſneſs, goodneſs, to let the Spirit, which
bears more flouriſhing characters of his image than the body, range
wildly about without a curb.
2. They are contrary to the order of nature, and the deſign of our Creation.
whatſoever is a ſwerving from our primitive nature is lin, or at leaſt a
confequent of it. But all inclinations to fin are contrary to that righ-
teouſneſs, wherewith man was firſt endued. Min was created both with Eccleſ. 7. 29.
a diſpoſicion, and ability for holy contemplations of God; the firſt
man perfect :
glunces of his ſoul were pure; he came every way compleat out of the but they have
mint of his infinitely wife and good Creator ; and when God pronoun. fought out
ced all his creatures good, he pronounced man good amongſt the reſt. many inven-
But man is not now as God created him; he is off from his end ; his un.
derſtanding is fill'd with lighneſs and vinity. This diſorder never pro.
ceeded from the God of order ; infinite goodneſs could never produce
ſuch an evil frame; none of theſe looſe io ventions were of Gods planc-
ing, but of mans ſeeking. No, God never created the intelle&ive,
no, nor the ſenſitive pire, to play Domi: ian's game, and ſport it ſelf in
the catching of flies. “Marthat is in honour, and underſtands not that which Pfal.49.20.
he ought to underſtand, and thinks not that which he ought to think,
is like the beaſts that perih: he plays the beaſt, becauſe he arts contrary
to the nature of a rational and immortal foul. And ſuch bruits we all Ger. 3.6.
naturally are, ſince the firſt woman believed her ſenſe, her fancy, her
affe&ion, in their directions for the attainment of wiſdom, without
conſulting Gods Law, or her own reaſon. The fancy was bound by the
right of nature to ſerve the underſtanding i Tis then a Nighting Gods
wiſdom to invert this order, in making that our Governour, which he
made our Subje&. 'Tis injuſtice to the dignity of our own fouls, to de-
.
grade che nobler part to a ſordid livery ; in making the bruit have do.
minion over the man; as if the Horſe were fitreft to govern the Rider.
'Tis a falſeneſs to God, and a breach of truſt, to let our minds be impo-
ſed upon by our fancy; in giving it only feathers to dandle, and chaff
co feed on, inſtead of thoſe braver obje&s it was made to converſe
withall.
3. We are accountable to God, and puniſhable for thoughts. Nothing is the
3.
meritorious cauſe of Gods wrath but lin. 'The Text rells us, that they * A&s 8.22.1f
were once the key;, which opened the Avud-gates of divine vengeance, perhaps the
and broach'd bocb the upper and neither Ciſterns, to overflow the thought of
world. If they need a pardon, (as cercainly they do, then if mercy
doth
thy heart may
not pardon them, juſtice vvill condemn them. And'cis abſolutely ſaid, thee.
Аааа 2
that
be fo given
412
The Sinfulneſs and Cure of Thoughts.
Serm. 19.
V
A man of
ill ſenſe.
that a man of wicked devices [or, thoughts] God will condemn. 'Tis Gods
Provin12;2: prerogative, often mentioned in Scripture, to ſearch the heart. To vvhat
purpoſe, if che ads of it did not fall under His cenſure, as well as His
inoughts i.e. cognizance ? He weighs the Spirits, Prov. 16. 2. in the ballance of His
evil thoughts: Sanctuary, and by the weights of His Law, to ſentence them, if they be
the word be found too light. The word doth diſcover, and judge them, It divides qu.
ing uſually
taken in an
Sunder the ſoul and ſpirit, the ſenſitive part the affections, and the ratio-
nal the underſtanding and will, both which it doth diſle&t, and open, and
Het.4.12,13. judge the acts of them, even the thoughts and intents, és guruástav zij év vorov,
whatſoever is vvithin the funds, and vvhatſoever is vvithin the vas , the
one referring to the Soul, the other to the Spirit : Theſe it paſſech a Judg-
Κριτικός. ment upon; as a Critick cenſures the Erratas, even to ſyllables, and Leta
ters, in an old Manuſcript. There we are to render an account of, (as
the Syriack renders thoſe words v. 1 3. (writh whom we have to do. Of whis?
Of the firſt bublings of the heart, the notions, and intents of it. The
Jealt Speck and Atome of duſt in every chink of this little world is known
and cenſured by God. If our thoughts be not judged, God would noc
be a righteous judge. He would not judge accord ng to the merit of the
caure , if outward actions vvere only ſcann’d, vvithout regarding the
intents, vvherein the principle and end of every action lies, vvhich ei-
ther ſwell, or diminiſh the malignity of it. Actions in kind the ſame,
muay have different circumſtances in the thoughts to heighten the one a-
bove the other, and if they were only judged, the moſt pointed hypo.
crite might commence a bleſſed ſpirit at laſt, as well as the exacteſt
1 Cor.4.5. Saint. 'Tis necefl'ary alſo for the glory of Gods omniſcience. 'Tis
hereby chiefly that the extenſiveneſs of Gods knowledge is diſcovered,
and that in order to the praiſe, or diſpraiſe of men, vize to their juſti-
fication or condenınacion. Thoſe very thoughts will accuſe thee be-
· fore Gods Tribunal, which accuſe thee here before conſcience, his De.
puty, Rom.2. 15, 16. Their thoughts the mean while (i. e. in this life,
while conſcience bears witneſs) accuſing, or excuſing one another ; in the
day when God wall judge the ſecrets of men; i, e, and alſo at the day of
judgment, when conicience ſhall give in its final teſtimony, upon Gods
examination of the ſecret counſels. This place is properly meant of
thoſe reaſonings concerning good and evil in mens conſciences, agree.
üble to the Law of nature imprinted on them, which Mall excuſe then,
ir they practiſe accordingly, or accuſe them, if they behave themſelves
contrary thereunto. But it will hold in this caſe ; for if thoſe inward
approbations of the notions of good and evil will accuſe us for our con.
crary practices, they will alſo accuſe us for our contrary thoughts.
Our good thoughts will be our accuſers for not obſerving them, and
our bad thoughes will be enditements againſt us for complying with
them. 'fis probable the ſoul may be bound over to anſwer chiefly for
Afts 8.22. 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 choughts
been
Serm. 19. The Sinfulneſs and Cure of Thoughts.
413
i
I.
been firſt criminal. What therefore is the principal ſubje&t of pardon
would be fo of puniſhment: as the firſt incendiaries in a rebellion are moſt
ſeverely dealt with.
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
then that of our actions. But we muſt take actions here in ſenſu diviſo, as
diſtinguiſhed from the inward preparations to thein. In the one there is
more of ſcandal : in the other more of odiouſneſs to God. God indeed
doth not puniſh thoughts ſo vilbly, becauſe, as He is Governour of
world, His judgments are not againſt thoſe fins that diſturb liumane fo.
ciety : but He hath ſecret and fpiritual judgments for theſe , ſurable to
the nature of the fins.
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, that was Gen. 3.5.
the firſt breeder of all that lin,under which the
world groans at this day; 2 Cor. 11. 3.
For Eves mind was firſt beguiled in the alteration of her thought. Since
that the lake of inward malignity ads all its evil by thele ſmoaking
fteams. Evil thoughts lead the van in our Saviours Catalogue, as chat
Matth. 15.19.
whith ſpirits all the black regiment which march behind. As good mori.
ons cherith'd will ſpring up in good actions, ſo looſe thoughts favour'd
will break out in viſible plague-fores, and pur fire unto all that wickedneſs
which lyes habitually in the hearts as a ſpark may to a whole ſtock of
Gun-powder. The vain batlings of the ſoul, as well as thoſe of the tongue, 2 Tim 2.16.
will encreaſe to more ungodlines. Being thus the cauſe, they include ver-
tually in them all that is in the effect, as a ſeed contains in its little bo.
dy, the leaves, fruit, colour,ſcent, which afterward appear in the plant,
The feed includes all, but the colour doch not virtually include the ſcene,
or the ſcene the colour, or the leaves the fruit: So'ris here, One act doth
not include the formal obliquity of another : but the thought which cau.
ſed 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 lufts, there is cheat-
I Tim, 69,
ing, lying, ſwearing, to put off the commodity : all there ſeveral acts
have a particular linfulneſs 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 ftirring up greedy de-
fires.
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 ſmallwand great, and a
conſtant generation of whole ihoals of them ; that you may as wel nun-
ber the fim 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 :
26
1. In
The Sinfulneſs and Gure of Thoughts,
414
Serm. 19.
I.
1.
There may
with בומה
a wicked
rhought,
1. In regard of the ałts of the mind :
1. Antecedent afts. How many preparatory motions of the mind are
do z nevrès there to one wicked external act? Yea, how many linfal thoughts are
Xrobu svévoi. twiſted cogether to produce one deliberate lintul word? All which have
EASLysp as a diſtinct guile, and if weigh'd cogether, would outweigh the guilt of the
* moixerów action abſtractedly conſidered. How many repeated complacencies in the
77 vj toxund- firſt motion, degrees of conſent, reſolved broodings, ſecret plottings,
he's takboy propoſals of various methods, ſmothering contrary 'checks, vehement
no reñv supá-longings, delightful hopes, and foreſtalled pleaſures in the deſign? All
THIS X Snorata which are but thoughts affenting, or diſſenting in order to the ad incend-
&c. ed. Upon a diflection of all theſe ſecret mocions by the critical power
elona,
Plutarch. Mo. of the word, we ſhould find a more monſtrous guilt, then would be ap-
ral.p. (mikly parent in the lingle action, for whoſe like all chefe fpirits were raiſed.
500.
be no lin in a material act, conſidered in it felf, when there is
a provoking guilt in the mental motion. A hypocrite's religious ſervi.
ces are macerially good, but poyſoned by the imagination skulking in the
Prov.21.27. heart, that gave birth unto them. 'Tis the wicked mind or thoughe makes
che ſacrifice la comimanded duty) much more an abomination to the Lord.
2 Consequent alls; When a mans phancy is pregnant with the deligheful
Ezek.23.3.19 remembrance of the lin chat is paſt, he draws down a frels guilt upon bim-
Yet the mul. felf, as they did in the Prophet, in reviving the concurrence of the will to
tiplied her
the act committed, making the ſenſual ple ſure to commence ſpiricual, and
whoredoms
in calling to (if ever there were an aking heart for it) revoking his former grief by a
reinembrance renewed approbation of bis darling luft. Thus the lin of thoughts is
the daies of greater in regard of duratiin. A man bath neither ſtrength nor opportu-
her youthi,&c nity alwayes to it, but he may alwayes think ; and imagination can ſuf-
Yexdies of ply chę place of aftion. Or if the mind be tired with ſucking one objed,
her youth.
ir cin with the bee preſently falten upon another. Senses are weary, till
Pfal. 77 5,6. they have a new recruit of ſpirits : as the poor horſe may link under his
burden, when the rider is as violene as ever. Thus old men may change
their outward profanef; into mental wickedneſs, and as the primilt re-
membred his old ſongs, ſo they thuir calcin'd lins in the night, with an e-
quil pleaſure Ses that you ſee there may be a thouſind thoughts as uſhers
and lacquey to one act, as numerous as the ſparks of a new
ligheed fire.
2.
2 In regard of the objects the mind is converlant about. Such ih ughes
there are, and accended with a heavy guilt, which cannot probably, no nor
ponibly descend into our ward ads. A man may in a complacent thought
commit fornication with a woman in Spain, in a covetous thought rob
another in the Indies, and in a revengful thought tab a third in America;
and that while he is in this Congregation. An unclean perſon may commit
a mental folly with every beauty he meets. A covetons man cannoe plunder
a whole Kingdom; but in one cwinkling of a thought he may with himſelf
che poflehor of all the eilates in it. a Timon, a quos pwrcannot cut the
chrodes of all the world, but like Nero, with one glance of his heart he
miy chop off the heads of all mankind at a blow. Ambitious mens pra.
aces are confined co a ſmall (pot of land, but with a caſt of his mind he
my grap an Empire as large as che tour Monarchies. A beggar cannot
aſcend
Serm. 19.
The Sinfulneſs and Cure of Thoughts.
415
aſcend a throne; but in his thoughts he may paſs the Guards, murder his
Prince and uſurp the Government, Nay further, an Atheiſt may think
there is no God, Pfal. 14. 1. 1, e. (as ſome interpret it) wiſh there were no
God, and thus in thought undeifie God Himſelf; though he may ſooner
daſh heaven and earth in pieces, then accompliſh ic. The body is confined
to one object, and that narrow and proportionable to its nature : but the
mind can wing it ſelf to various objects, in all parts of the earth. Where
it finds none, it can make one ; for phancy can compact ſeveral objects
together,coyn an image,colour a pidure, and commit folly with it, when
it hath done; It can neftle it ſelf in cobwebs ſpun out of its own bowels.
3. In reſpect of Strength. Imaginations of the heart are only, i.e.pure.
3
Jy evil. The nearer any thing is in union with the root the more radical
ſtrength it kath. The firſt ebullitions of light and heat from the Sun are
more vigorous, then the remoter beams:and the ſteams of a dunghil more
noy ſome next that potrified body, then when they are dilated in the air.
Grace is ſtronger in the heart-operations, then in the outward ſtreams :
and ſin more foul in the imagination of the thoughts of the heart then in
the ad. In the Text the outward wickedneſs of the world is pafled over
with a ſhort expreſſion, but the Holy Ghoſt dwells upon the deſcripti.
on of the wicked imagination ; becauſe there lay the maſs. Mans * intoard * Pr', 5.9.
is
11977 barp
mediate ſpawn of this original corruption, and therefore partake more
of the ſtrength and nature of it. Acts are more diftant, being the chil-
dren of our thoughts, but the Grand children of our natural pravity.
Beſides, they lye neareſt to that wickedneſs in the inward part, fucking
the breaſt of that poyſonous dam that bred them. The ſtrength of our
thoughts is alſo reinforced, by being kept in, for want of opportunity
to act them : as liquors in cloſe glaſſes ferment and encreaſe their ſprite.
lineſs. Muling, either carnal or ſpiritual, makes the t fire burn the hoc-
+ Píal. 39.37
ter : as the fury of fire is doubled by being pent in a furnace. Outward
ads are but the ſprouts, the ſap and juice lies in the wicked imagination
or contrivance, which hath a ſtrength in it to produce a thouſand fruits
as poyfonous as the former. The members are the inſtruments,or * wea- * Rom. 6. 13,
pons, of unrighteouſneſs; now the whole ſtrength which doth managerra
the weapon lyes in the arm that welds it, the weapon of it ſelf could do
no hurt without a force impreſt. Let me add this too, that ſin in thoughts
is more ſimply lin. In acts there may be ſome occaſional good to others;
for a good man will make uſe of the light of fin committed by others to
encreaſc his hatred of it: but in our ſinful thoughts there is no occaſion
of good to others ; they lying lock'd up from the view of man.
4. In reſpect of Allyance. In thefe vve have the neareſt communion
4.
vvith the Devil. The underſtanding of man is ſo tainted, that bist wiſ- + Jam. 3.153
dome, the chiefeſt flovver in it, is not only earthly and ſenſual (it vvere
vvell if it vvere no vvorſe) but devilliſh too. If the ffovver be ſo raok,
vvhat are the vveeds ? Satans devices, and our thoughts are of the ſame 2 Cori 2.15,
nature, and ſometimes in Scripture expreſt by the fame vvord, rohum Tua 2 Cor. 10.5.
As he hath his devices, ſo have yve againſt the authority of Gods lavv,
the
416
Ilax Sinfulaeſs and Cure of Thoughts.
Serm. 19
M.Et
2
1
:
SHOES
the e power of the Goſpel, and the Kingdom of Chriſt. The Devils are
Epheſi 6. 127 called spiritual wickedneſs, becauſe they are not capable of carnal lins, Pro.
phaneſs is an Uniformity with the world, and intellectual fins are an u.
niformity with the God of it, i Ephef.2.2.3.0.3. there is a double walk.
ing, anſwerable to a double pattern in v. 2. Fulfilling the deſires of the
fleſh is a walking according to the courſe of this world, or making the world
our copy: and fulfilling the deſires of the mind is a walking according to the
Prince of the power of the air, ora making the Devil our pattern. In carnal
ſins Satan is a tempter, in mental an astor. Therefore in the one we are
conformed to his will; in the ocher we are transformed into his likeneſs.
In outward we evidence more of obedience to his laws ; in inward more
of affection to his perſon, as all imitations of others are. Therefore
there is more of enmity to God, becauſe more of limilitu le, and love
to the Devil; a nearer approach to the Diabolical nature implying a
greater diſtance from the Divine. Chriſt never gave ſo black a character
as that of the Devils children, to the prophane world, but to the Pha-
riſees, who had left the lins of men to take up thoſe of Devils, and were
moſt guilty of thoſe high imaginations which ought to be brought into
captivity to the obedience of Chriſt.
5. In reſpect of contrariety and odiouſneſs to God. Imaginations were only
5.
Rom. 8.7.
evil; and to moſt diredly contrary to God, who is only good. Our natural
enmity againſt God is ſeated in the mind. The ſenſitive pare aims at its own
gratification, and in mens ſerving their luſts they ſerve their pleaſures; buc
ſerving di the to izquorisov, the Prince in manis pofleft with principles of a more di-
vers lufts and red contrariety; whence it muſt follow that all che thoughts and counſels
pleaſures.
of it are cindured with this hatred. They are indeed a defilement of
the higher part of the ſoul, and that which belongs more peculiarly co
God. And the nearer any part doth approach to God, the more abomi .
nable is a ſpot upon it; as co cift dire upon a Prince's houſe is not ſo
heynous as to deface his image. The underſtanding, the fear of thoughts,
is more excellent then the will; both becauſe we know and judge before
we will, and we will, or ought to wii only ſo much, as the underitanding
thinks fic to be willed: and becauſe God hath beſtowed the higheſt gifts
upon it, adorning it with more lively lineaments of bis own inage. Co-
lof.3.10. Renewed in knowledge after the image of Him that created him; imply-
ing that there was more of che image of God, at the firſt creation, be-
ftowed upon the underſtanding, the ſeat of knowledge, then on any other
Hcbr. 12.3. part; yea then on all the bodies of men diſtil'd cogether. Father of Spirits
is one of Gods cicles : To beſpacter His child then, ſo neer à relation,
the jewel chat He is choice of, mult needs be more beynous. He being
the Father of Spirits, this ſpiritual wickedneſs of nouriſhing evil thoughts
is a caſhiering all child-like likeneſsco Him. The trayterous acts of the
mind are molt offenſive co God as 'tis a greater delpight for a fon , to
houſe, only to revel in it with a company of Royſters and Strumpets, then
in a child, who never was ſo much the subject of his fathes favour. And
icis more beynous and odious, if bypte zbog gley, which polleſs our ſouls,
Tit. 3.3.
be
Sern. 19.
417
The Sinfulneſs and Gure of Thougbts.
as; Plu-
be at any time converſant about ſome Idea of our own framing. It were
nor altogether ſo bad, if we loved ſomething of Gods creating, which
had a phyſical goodneſs, and a real uſefulneſs in it to allure us : but to run
wildly to embrace an Ens rationis, to prefer a thing of no exiſtence, buc
what is colour'd by our own imagination, of no virtue, no uſefulneſs, a
thing that God never created, nor pronounced good, is a greater enmity,
• and a higher Night of God.
6. In reſpect of Connaturalneſs and voluntarineſs. They are the imagi- 6.
nations of the thoughts of the heart, and they are continually evil. They 'A_76x Jonas
are as nacural as the æftuations of the Sea, the bublings of a fountain, or wagas merá
the cwincklings of the ſtars. The more natural any motion is ordinarily
the quicker it is. Time is requite to action, but thoughts have an inſtan. tarch. Mo-
cancous motion. The body is a heavy piece of clay, but the mind can ral.
ſtart out on every occaſion. Actions have their ſtated times and places, but Tázssor celo
theſe ſolicite us, and are entertain'd by us at all seasons. Neither day nor is, ha may-
night, ſtreet nor cloſet, exchange nor temple can priviledge us from them; ads 38 nebxs.
We meet them at every turn, and they ſtrike upon our ſouls as often, as Thales. Di.
light upon our eyes. There is no reſtraint for them ; The Laws of men, og. Laert.
the conſtitution of the body, the intereſt of profit or credit, are mighty
bars in the way of outward profaneſs: but nothing layes the reins upon
thoughts but the Law of God; and this man is not ſubječt to, neither can be. Rom.8.7.
Beſides, the natural Atheiſm in man is a ſpecial friend and nurſe of theſe;
few firmly believing either the omniſcience of God, or his government Ifai. 29.15.
of the world, which the Scripture ſpeaks of frequently, as the cauſe of Ezek. 9. 9.
Job 22.13,14.
moſt fins among the ſons of men. A&ions are done with ſome reluétance,
and nips of natural conſcience. Conſcience will ſtart at a groſs tempta-
tion, but it is not frighted at thoughts. Men may commit ſpeculative
folly, and their conſcience look on, without ſo much as a nod againſt it :
Men inay tear out their neighbours bowels in ſecret wiſhes, and their con-
ſcience never incerpoſe to part the fray. Conſcience indeed cannot cake,
notice of all of them, they are too ſubtil in their nature, and too quick Prov.19.2 1.
• for the obſervation of a finite principle. They are many, and they are There are
nimble too: like the bublings of a boyling pot, or the riſing of a wave, many devices
that preſently Rides into its level; and as Florus ſaith of the Ligurians, heart.
the difficulty is more to find, than conquer them. They are ſecret fins, Florus l.2.c.3
and are no more diſcerned chan motes in the air, without a ſpiritual fun. Mujor ali.
beam ; whence David cryes out, Pfal.19.12. Cleanſe me from ſecret fins : quantò labor
which fome explain of lins of thoughts, that were like ſudden and frequent erat inuenire,
fialhes of lightning, too quick for his notice, and unknown to himſelf. quàm vincere.
There is alſo more delight in them. There is leſs of temptation in then,
and ſo more of ele&ion; and conſequently more of the heart and plea-
fure in them, when they lodge with us. Ads of ſin are troubleſome , there
is danger as well as pleaſure in many of them : but there is no outward
danger in thoughts; therefore the complacency is more compact, and free
from diſtraction. The delight is more unmixed coo; as intellectual plea-
ſures are more refined chan fenſual. All theſe conſiderations will enhance
the guile of theſe inward operations. The Uſes shall
be two, though many
Inferences might be drawn from the point. Bbbb 1. Reproof.
in a mans
418
Serm.19
The Sinfulneſs and Gure of Thoughts.
Pfal 10.4
1. Reproof. What a maſs of vanity ſhould we find in our minds, if we
could bring our thoughts in the ſpace of one day, yea but one hour to an
account? How many fooliſh thoughts with our wiſdom, ignorant with
our knowledge, worldly with our heavenlineſs, hypocritical with our re-
Jigion, and proud with our humiliations ? Our hearts would be like a
Grott, furniſhed with monſtrous and ridiculous pictures. And were our
inwards opened how ſhould we ſtand gazing both with ſcorn and wonder
at our being ſuch a pack of fools? Well may we cry out with Agur, We
Prov.30,2
have not the underſtandings of men: we make not the uſe of them, as is requi-
ſite for rational creatures : becauſe we degrade them to attendencies on
a brutiſh phancy. I make no queſtion, but were we able to know the phan-
cies of ſome irracional creatures, we ſhould find chem more noble,hero.
ick and generous in ſuo genere, than the thoughts of moſt menjmore agree-
able to their natures, and ſuited to the law of their creation. How little
God is not in
is God in any of our thoughts, according to His excellency? No ; our
all his thops, our rents, our backs, and bellies uſurp Gods room. If any thoughts
thoughts..
of God do ſtart up in us how many covetous, ambitious, wanton,revenge-
ful thoughts are jumbled together with them ? Is it rot a monſtrous ab.
ſurdity co place our friend with a crue of vipers to lodge a King in a fty,
Prov, 10.20. and entertain him with the fumes of a jakes and dunghill ? A wicked man's
The tongue heart is little werth; all the pedling wares and works in his inward Mop are
as choice file not valuable with one lilver drop from a gracious mans lips. It was an
ver, doc. invincible argument of the primitive Chriſtians for the purity of the Chri-
ftian Religion above all others in the world, that it did prohibit evil
Ajud nos & thoughts : And is it not as unanſwerable an argument that we are no
cogitare persone Chriftians, if we give liberty to theni? What is our moral converſation
nuciusFelix. outwardly,but only a bare abftinence from lin ; not a diſaffection? Were
we really and altogether Chriſtians, would not that which is the chiefeſt
purity of Chriſtianity, be our pleaſure ? And would we any more wrong
God in our ſecret hearts, then in the open ſtreets ? Is not chought a beam
of the mind, and ſhall it be enamour'd only on a dunghil? Is not the una
derſtanding the eye of the ſoul, and ſh ill it behold only guilded nothings?
*Avots
'Tis the power of the fpirit : Shall we ler every Caterpillar ſuck it ?'Tis
abigas. Plat. the Queen in us : Shall every ruffian deflour it'? 'Tis as the Sun in our
heaven: and Mall we bermeir it with miſty phancies? It was created ſure.
ly for better purpoſes, than to be made the common ſewer of filthineſs
Arim. Hiftor. Or ranked among thoſe wa máumaza, which eat not only fruit, and felh,
animal. lib. 8. bur flies, worms,dung, and all ſorts of loathſome materials. Let not there
fore our minds wallow in a link of phantaſtical follies; whereby to rob
God of his due, and our ſouls of their hoppineſs.
2. Exhortation. We muſt take care for the ſuppreſſion of them All vice
Mirandul. de doth ariſe from imagination. Upon what ſtock doth ambition and revenge
1fay55.7.Ler grow, but upen a falſe conceit of the nature of honour? What engenders
the wicked covetouſneſs, but a miſtaken phancy of the excellency of wealth? Thoughts
forſake his muſt be forſaken as well as our way, we cannot elſe have an evidence of a
Way, and the true converſion : and if we do not diſcard them, we are not like to have
unrighteous
an abundant pardon; and what will the iſſue of that be, but an abun-
thoughts,&c.
dant
3
2:
man
his
Serm. 19.
The Sinfulneſs and Cure of Thoughts.
419
al
by the finful imagination of the firit inan, and continued by the imagin
dant puniſhment? Mortification muſt extend to theſe : Affections muſt
be crucified, and all the little brats of thoughes, which beget cheni, or are Gal.5.24.
begotten by them. Shall we nouriſh chat, which brought down the wrath
of God upon the old world; as though there bad not been already ſuffi-
cient experiments of the miſchief they have done ? Is it not our higheſt
excellency to be conform’d to God in holineſs, in as full a meaſure as our
: . finite natures are capable ? And is not Godholy in his counſels and in-
ward operations, as well as in his works? Hath God any thoughes but
what are righteous and juſt? Therefore the more fooliſh and vain our i.
maginations are, the more are we alienated from the life of God. The Gentiles Eph.4:17,18.
were ſo, becauſe they walked in the vanity of their mind; and we ſhall be fo
if vanity walk and dwell in ours. As the tenth Commandment forbids all
unlawful thoughts and deſires, ſo it obligeth us to all thoughts and deſires,
that may make us agreeable to the divine will, and like to God hiinfelf.
We ſhall find great advantage by ſuppreſing them. We can more eaſily
reſiſt temptations without, if we conquer motions within. Thoughts
are the murineers in the ſoul which ſet open the gates for Satan:He hath
held a ſecret intelligence with them(ſo far as he knows them) ever ſince the
fall: and they are his ſpies to ſlift him in the execution of his devices.
They prepare the tinder, and the next fiery dart ſeis allona Barco Can
we cheriſh theſe, if we confidez dlat Chat' dyed for then? Hidhis
blood for that, which put the world one of order; which was apibed
2
:
I
Wath thy
nations mention't in the Text. Hodyed co rellore Gud co his iigut, and
man to his happineſs:neither of which cia be perfectly atcained, cill thoſe
be thrown out of the poteflion of the heart.
That we may do this, Let us conſider theſe following diredions, which
may be branched into theſe heads : 1. For the raiſing good thoughts.
2. Preventing bad. 3. Ordering bad when they do intrude, 4. Orders
ing good when they appear in us.
1. For raiſing good thoughts:
1.
I. Get renewed hearts. The fountain muſt be cleanſed which breeds the
vermine. Pure vapors can never aſcend from a filthy quagmire. What 2 Cor. 5. 17.
iflue can there be of a vain heart, but vain imaginations ? Thoughts will Jer. 4.1 4.
not become new till a man is in Chriſt. We muſt be holy before we can
heart from
think holily. Sanctification is neceſſary for the diſlodging of vain wickedneſs,
thoughts, and the introducing of good. A fan&tified reaſon would both &c. How long
diſcover, and ſhame our natural follies. As all animal operations, ſo all Thall thy vain
the ſpiritual motions of our beads depend upon the life of our hearts, as
thoughts
lodge within
the principium originis. As there is a law in our members to bring us inco cap- thee? Prov,
tivity to the law of fix, Rom.7.23.ſo there muſt be a law in our minds to bring 4. 23.
our thoughts to the obedience of Chriſt, 2 Cor.10.5. We muſt be renewed in John 3.6.
the ſpirit of our minds, Ephef.4.23. in our reaſonings and thoughts, which That which is
are the ſpirits whereby the underſtanding acts, as the animal ſpirits are Aeth, is felh,
the inſtruments of corporeal motion. Till the underſtanding be born of the and that
Spirit, it will delight in, and think of nothing, but things futable to its which is born
Aeſhly original : but when 'tis ſpiritual, it receives new impreffions, new of the ſpirit,
B bbb 2
reaſonings,
is ſpirite
420
The Sinfulneſs and Gure of Thoughts.
Serm. 19.
Gret
grace.
2.
.
reaſooings and motions, ſucable to the Holy Ghoſt, of whom it is born.
A ſtone, if thrown upwards a thouſand times, will fall backward; becauſe
•cis a forced motion : but if the nature of this ſtone were changed into
that of-fire,it would mount as naturally upward, as before it fuok down-
ward. You may force ſome thoughts toward heaven ſometimes, but they
Hebr. 13. 9. will not be natural till nature be changed. Grace only gives ſtability, and
It is a good
prevents fluctuation, by fixing the ſoul upon God, as its chief end and
thing that the what is our end will not only be firſt in our intentions, but moſt frequent
heart be eſta in our conſiderations. Hence a ſanctified heart is called in Scripture a
Redfaſt heart. There muſt be an ennicy againſt Satan put into our hearts,
according to the firſt promiſe, before we can have an enmity againſt his
imps, or any thing that is like him.
2. Study Scripture. Original corruption ſtuffs us with bad thoughts, and
Scripture-knowledge would ſtock us with good ones ; for it propoſech
things in ſuch terms, as exceedingly ſuit our imaginative faculty, as well
Phil, 3.9,10. as ſtrengthen our underſtanding. Judicious knowledge would make u; ap.
prove things that are excellent: and where ſuch things are approved
toyes cannot be welcome. Fulneſs is the cauſe of ſtedfaſtneſs. The cauſe
of an intent and piercing eye is the multitude of animal ſpirits. Without
this skill in the word we ſhall have as fooliſh conceits of divine things, as
ignorant men without the rules of art bave of the Sun and Stars, or things
Pfal. 1 19.105. in other countries which they never ſaw. The word is call'd a lamp to our
Pfal.19.8. en. fect, ie the affections : a light to our eyes, i.e. the underſtanding : it will
lighrens the
direct the glances of our minds, and the motions of our affections. It en.
lightens the eyes, and makes us have a new proſpect of things : as a Scholar
newly entred into Logick, and ſtudied the predicaments, &c. looks upon
every thing with a new eye, and more rational thoughes, and is mighti-
ly delighted with every thing he ſees; becauſe he eyes them as clothed
with thoſe notions he hath newly ſtudied. The Devil had not his engines
ſo ready to aflault Chriſt, as Chriſt from his knowledge had Scripture
precepts to oppoſe him. As our Saviour by this means ſtifted thoughts of-
Litione di- fered, fo by the fame we may be able to ſmother thoughts ariſing in us.
dud lo medi- Converſe therefore often with the Scripture, tranſcribe it in your heart,
nel pettus fuum and turn it in fuccum eo sanguinem ; whereby a vigor will be derived into
bibliothecam every part
every part of your ſoul, as there is by what you eat, to every member of
Chrifti fece- your body. Thus you will make your mind Chriſt's library, as Hierom
røt. Hierom. ſpeaks of Nepotianus.
3. Reflect often upon the frame of yaur mind at your first converſion. None
have more fecled, and more pleaſant thoughts of divine things than new
converts, when they firſt claſp about Chriſt; partly becauſe of the no.
velty of their ſtate, and partly becauſe God puts a full ſtock into them
and diligent trades-men at their firſt ſetting up have their minds intene
upon improving their ſtock. Endeavour to put your mind in the ſame
pofture it was then. Or if you cannot tell the time when you did firſt
cloſe with Chriſt, recollect thoſe ſeaſons wherein you have found your
affections moſt fervent, your thoughts moſt united, and your mind moſt
clevated; as when you renewed repentance opón any fall, or bad fome
notable
eyes.
.
Ep.3.
3.
Serm. 19.
426
The Sinfulneſs and Care of Thoughts.
norable chearings from God, and conſider wbar matter it was which -
carried your beart upward, what employment you were engaged in
when good thoughts did fill your ſoul, and try the fame experiment again.
Aſapi would oppoſe Gods ancient works to his murmuring thoughts: Pſal. 77.6,7,
he would remember his ſong in the night, i.e. the matter of his fong,and 8,9,10,11,12.
read over the records of Gods kindneſs. David too would never forget, Pral,119.93.
si e. frequently renew, the remembrance of thoſe precepts, whereby God
had particularly quickened him. Yea, he would reflect upon the places too,
where he had formerly converſed with God, co reſcue himſelf from de
jecting thoughts; Therefore will I remember thee from the land of fordan,and of Pfal.42.6,
the Hermosites, from the hill Millar. Some elevations furely David had felt
in thoſe places, the remembrance whereof would ſweeten the ſharpneſs
of his preſent grief. When our former fins viſit our minds,pleading to be
ſpeculatively reacted, let us remember the holy difpofitions we had in oor
repentance for them, and the thankful frames, when God pardoned them.
The Diſciples at Chriſts ſecond appearance, reflected upon their own Luke 24.32:
warm temper at his firſt diſcourſe with them in a diſguiſe, to confirm their Did not our
faith, and expel their unbelieving conceits, Strive to recolle& truths, within us,
precepts, promiſes, with the ſame affection which poíſeſ your ſouls,when while he talk
they firſt appeared in their glory and ſweetnels to you.
ed with us by
4. Ballaſt your heart with a love to God. David thought all the day of Gods the way, and
Law, as other men do of their lukts, becauſe he unexpreſſibly loved it. pened to us
This was the ſucceſsful means be uſed to ſtifle vain thoughts, and excice the Scriptures
his batred of them. 'Tis the property of love to tbink no evil, 2 Cor. Pfal. 119.
13.5. It thinks good and delightful thoughts of God; friendly and 97,113.
Oh howl love
uſeful thoughts of others. It fixech the image of our beloved object in
thy Law! It is
our minds, that'eis not in the power of ocber fancies to diſplace it. my meditati-
The beauty of an object will faften a rouling eye. 'Tis difficult to di. on all the day
vorce our hearts and thoughts from that which appears lovely and glori. v. 113. I hate
ous in our minds, whether it be God or the world. Love will by a
vain thoughts,
but thy Law
pleaſing violence bind down our thoughes, and hunt away other affedi, do I love.
ons; if it doth not eſtabliſh our minds, they will be like a Cork, which Æneas oculis
with a light breath, and a tort curl of water, ſhall be toſſed up and ſemper vigi.
down from its ſtation. Scholars that love learning will be continually
hammering upon ſome notion or other, which may further their pro: nöxg; ditfg;
greſs, and as greedily claſp it, as the Iron will its beloved Loadſtone, refert. Ovid.
He that is wing'd with a divine love to Cbrift, will have frequent glan. Epift.7.
ces and flights towards him, and will ftart out from his worldly buſineſs, '
O'égas
ſeveral times in a day,to give him a viſit. Love in the very working is a Ci méy 77 ési.
ſetling gráce s it encreaſech our delight in God, partly by the light of his Lucian Dia.
amiableneſs,which is cleard to us in the very act of loving, and partly by logo
the recompences he gives to the affe&ionate carriage of his creacure; Πηρωθείσα
boch which will ſtake down the heart from vagaries, or giving entertain. sgaviu tramo
mene to ſuch looſe companions, as evil thoughts are. Well then, if we had Chryfoft.
this heavenly affection ſtrong in us, it would not ſuffer unwholeſome
weeds to grow upfo near 16; either our love would conſume thoſe weeds,
or thoſe weeds will choak our love.
5. Exercife
lantis inhæret :
Æneam únimo
422
Serm. 19.
The Sinfulneſs and Cure of Thoughts.
5. Exerciſe faith. As the habit of faith is attended with habitual fanctifi.
cation, ſo the acts of faith are accompanied with a progreſs in the de-
grees of it. That faith which brings Chriſt to dwell in our ſouls, will
make us often think of our inmate. Faith doth realize divine things, and
make abſent objects as preſent, and ſo furniſheth fancy with richer
ſtreams to bath it felfin,than any other principle in the world. As chere is
a neceſſity of the uſe of fancy, while the ſoul is linked to the body, ſo c.
there is alſo a neceflity of a corrective for it. Reaſon doth in part regu.
lace it, but 'tis too weak to do it perfe&ly, becauſe fancy in moſt men is
Mirand. de 1- ſtronger than reaſon; man being the higheſt of imaginative beings, and
maginat. exp. the loweſt of intelligent,fancy is in its exaltacion more than in creatures
11,12.
beneath him, and reaſon in its detriment more than in creatures above
bim; and therefore the imagination needs a more skilful guide than rea-
fon.Fancy is like fire, a good Servant but a bad Maſter; if it march under
the conduct of faith it may be highly ſerviceable, and by putting lively
colours upon divine truth may ſteal away our affections to it. Faith is the
evidence of things not ſeen, viz.nat by a corporeal,but intellectual eye; and ſo
it will ſupply the office of ſenſe : 'Tis the ſubſtance of things hoped for; and if
Pfal.42.51 hope be an attendant on faith, our thoughts will ſurely follow our expe-
Why art thou ctations. The remedy David uſed, when he was almoſt itified with diſqui-
cait down, Oh
eting thoughts, was to excite his ſoul to a hope and confidence in God,
my ſoul, and
w1.y art' thou Pfal.42.5.and when they return’d upon him, he uſeth the ſame diverſion,
diiquiered V.11. The peace of God, i.e. the reconciliation made by a Mediator between
within me? God and us believingly apprehended, will keep (or garriſon] our hearts
Hope thou in and minds [or thoughes againſt all anxious aflaulis both from within and
Phil.4,6,7.
without. When any vain
conceit creeps up in you, act faith on the inter-
ogopúcet ne ceſſion of Chriſt, and conſider, Is Chriſt ehinking of me now in Heaven,
νοήματα υμών
and pleading for me, and ſhall I ſquander away my thoughts on trifles,
which will coſt me both tears and blushes ? Believingly meditate on the
2 Cor.7. 1. promiſes; they are a means to cleanſe us from the filthyneſs of the ſpirit, as well
Havingthere. as that of the fleſh. If the having them be a motive, the uſing them will be
a means to attain this end. Looking at the things that are not ſeen, preſerves us
promiſes, let
from fainting, and renews the inward man day by day. There inviſible things
us cleanſe
:
our Telves, could not well keep our hearts from fainting, if faith did not firſt keep
doc.
the thoughes from wandring from them.
2 Cor.4.16,18
6. Accustom your ſelf to a ſerious meditation every morning. Freſh airing our
ſouls in Heaven will engender in us purer ſpirits, and nobler thoughts.
Intus exiftens A morning ſeaſoning would ſecure us for all the day. Though other ne-
probibet alie-
ceſſary thoughts about our callings will, and muſt come in, yet when we
have diſpatcli'd them, let us attend our morning Theam as our chief com-
panion. As a man that is going with another about ſome conſiderable bu-
ſineſs, ſuppoſe to Weſtminſter, though he meets with ſeveral friends in the
way,and falutes fome, and with others; with whom he hath ſome affairs,
he ſpends a little time, yet he quickly returns to his companion, and
both together go their intended ſtage. Do thus in the preſent caſe. Our
minds are active, and will be doing ſomething though to little purpoſe,
and if they be not fixed upon ſome noble objeđ, they will like mad men
and
fore there
6.
78 n.
Serm. 19.
The Sinfulneſs and Cure of Thoughts.
423
3
I.
As a inan
which ivi uld
and fools be mightily pleaſed in playing with ſtraws. The thoughts of God
were the firſt Viliters David had in the morning; God and his heart met Pfal. 139.
together as ſoon as he was awake,and kept company all the day after. In 17, 18.
this meditation look both to the matter and manner.
1. Look to the matter of your meditation. Ler it be ſome truth, which will ara
liſt you in reviving ſome languilhing grace, or fortifie you againſt Tome
triumphing corruption, for 'cis our darling lin which doch molt envenom
our thoughts. As if you have a thirſt for honour,lec your fancy repreſent Prov.23. 7.
the honour of being a child of God and heir of Heaven. If you are encli.
thinks in his
ned to covetoufnelle, think of the riches ſtored up in aSaviour, and diſpen-heart, fo ishe.
ced by him. If to voluptuouſneſle, fancy the pleaſures in the ways of wiſe
dom here,and at Guds right hand hereafter. This is co deal with our hearts
as Paul with bis hearers, to catch them with guile Stake your ſoul down to
ſome ſerious and profitable myſtery of Religion; as the Majeſty of God, The heads of
ſome particular Attribute, his condeſcenſion in Chriſt, the love of our the Catechiſm
Redeemer, the value of his ſufferings, the vertue of his blouit; the end of might be ta-
ken in order,
his aſcenſion, the work of the Spirit, the excellency of the foul, beauty of
holineſs, certainty of death, terror of judgment, torments of Hell, and both eucreare
joys of Heaven, Why may not that which was the ſubject of Gods inna- and uctuate
merable thoughts, be the ſubject of ours ? Gods thoughts and counſels were our know-
concerning Chriſt, the end of his coming, his death, bis precepts of holi- lcdge
Pfal.40.5.
neſs, and promiſes of life ; and that not only ſpeculatively, but with an
infinite pleaſure in his own glory, and the creatures good to be accom.
pliſhed by him. Would it not be work enough for our thoughts all the
day to travel over the length, breadth, heighth, and depth of the love of
Chriſt ? Would the greatneſs of the journey give us leiſure to make any
ſtarts out of the way > Having ſetled the Theam for all the day,we ſhall
find occaſional aſliſtances, eveo from woddly buſineſſes; as Scholars, who
have ſome Exerciſe to make, find helps in their own courſe of reading,
though the Book bath no delign’d reſpect to their proper Theam. Thus
by imploying our minds about one thing chiefly, we ſhall not only hin-
der them from vain excurſions, but make even common objects to be oyl
to our good thoughes, which otherwiſe would have been fuel for our
bad. Such generous liquor would ſcent our minds and converſacions all
the day;that whatſoever motion came into our hearts would be tinctured
with this ſpirit, and favour of our morning thoughts : as veſſels having
been filled with a rich wine, communicate a reliſh of ic co tbe liquors af-
terward put into them.We might alſo more ſteadily go about our world-
Jy buſineſs, if we carry God in our minds; as one foot of the Compaſs will
more regularly move about the Circumference, when the other remains
firm in the Center.
2. Look to the manner of it.
1. Let it be intent. Tranſitory thoughts are like the glances of the eye, 1.
ſoon on, and ſoon off ; they make no clear diſcovery, and conſequently
raiſe no ſprightly affections. Let it be one principal ſubject, and without
flitting from it; for if our thoughts be unſteady, we ſhall find but little
warmth: a burning glaſs often Mitted fires nothing. We muſt look at the
2.
things
424
The Simplineſs and Gure of Thoughts
Serm. 19.
2.
the ſtupid Oxe and dull
2 Cor.4.18. things that are not ſeen, as wiftly as men do aç a mark they ſhoot at. Such
FROMÁNTOV. an intent medicat.on would change us into the image, and caſt us into the
2 Cor. 3. 18. nould of thofe truths we think of; it would make our minds more buſie
about then all the day: as a glaring upon the Sun fills our eyes for fome
time after with the image of it. To this purpoſe look upon your ſelves as
deeply concern'd in the things you think of. Our minds dwell upon that
whereof we apprehend an abſoluce neceílicy. A condemned perſon would,
ſcarce think of any thing but procuring a reprieve, and his earneftneſs
for this would bar the door againſt other intruders.
2. Let it be affectionate and practical. Meditation ſhould excite a ſpiritual
Pfal. 104.34. delight in God, as it did in the Pſalmiſt; and a divine delight would keep
My meditati.
up good thoughts, and keep out impertinencies. A bare ſpeculation will
Thal be fweet: tire the ſoul, and without application, and preſſing upon the will and af.
I will be glad fe&ions, will rather chill, than warm devotion. 'Tis only by this means,
in the Lord. that we dhall have the efficacy of truth in our wills, and the ſweetneſs in
our affe&ions, as well as the notion of icin our underſtandings. The
more operative any truth is in this manner upon us, the leſs power will
other thoughes have to interrupt, and the more diſdainfully will the heart
look upon them, if they dare be impudent. Never therefore leave think-
ing of a ſpiritual ſubject, till your heart be affected with it. If you think
of the evil of ſingleave nor till your heart loath ic; if of God,ceaſe not till
it mount up in admirations of him. If you think of his mercy,melt for a.
buſing itzif of his ſoveraignty,awe your heart into obedient reſolutions;
if of his preſence, double your watch over your ſelf. If you meditate on
Chriſt, make no end till your hearts love him;if of his death, plead the va.
lue of it for the juſtification of your perſons, and apply the vertue of it
for the fan&ification of your natures. Without this practical ftamp upon
our affe&ions, we Mall have light ſpirits, while we have opportunity to
converſe with the moſt ſerious obje&ts. We often hear fooliſh thoughts
breathing out themſelves in a houſe of mourning, in the midſt of Coffins,
and trophies of death, as if men were confident they ſhould never die;
whereas none are lo ridiculous as to aſſert they ſhall live for ever.By this
inſtance in a truth ſo certainly aſſented to, we may judge of the neceſſity
of this diređion in truths more doubtfully believed.
7. 7. Draw ſpiritual Inferences from occaſional obje&ts. David did but wiftly
Pfal.8. 3,4. conſider the Heavens, and he breaks out in felf-abaſenicnt,and humble ad.
mirations of God. Glcan matter of inſtruction to your ſelves, and praiſe
to your Maker from every thing you fee:It will be a degree of reſtorati.
on to a ſtate of innocency, ſince this was Adam's task in Paradiſe. Dwell
not upon any created object only as'a Virtuoſo, to gratific your rational
curioſity, but as a Chriſtian call Religion to the feaſt, and make a ſpiritual
improvement. No creature can meet our eyes, but affords us leſſons wor.
thy our thoughts, beſides the general notices of the power and wiſdom of
the Creator. Thus may the Sheep read us a Lecture of patience, the Dôve
of innocence, the Ant and Bee raiſe bluſhes in us for our fluggiſhneſs, and
Iſa.l.3.
And lince our Saviour did ſet forth his own excellency in a ſentible dreſs,
the
Serin. 19.
The Sinfulneſs and Cure of Thoughts.
425
2.
the conſideration of thoſe Metaphors by an acute fancy would
garnilh
out divine truths more deliciouſly, and conduct us into a more inward
knowledge of the myſteries of the Goſpel. He whoſe eyes are open,can-
not want an inſtructer, unleſs he wants a heart. Thus may a Tradeſman
fpiritualize the matter he works upon, and make bis conmodities ferve
in wholeſom meditacions to his mind, and at once enrich both his fout
and his coffers ; yea,and in part reſtore the creatures to the happineſs of
anſwering a great end of their Creation, which man depriv'd them of,
when he ſubjected them to vanity. Such a view of ſpiritual truths in ſenſi-
ble pictures would clear our knowledge, purifie our fancies, animate our
afteliions, encourage our graces, diſgrace our vices, and both argue and
Naame us into duty, and thus take away all the cauſes of our wild wan-
dring thoughts at once. And a frequent exerciſe of this method would be.
get and ſupport a habit of thinking well, and weaken, if not expel, a habit
of thinking ill.
2. The fecond ſort of dire&tions are for the preventing bad thoughts.
And to this purpoſe,
1. Exerciſe frequent humiliations. Pride expoſeth us to impatient and dif 1.
quieting thoughts: whereas humility clears up a calm and ſerenity in
the ſoul. 'Tis Agurs advice to be humbled particularly for evil thoughts. Prov. 30.32.
Frequent humiliations will dead the fire wichin, and make the ſparks the
fewer. The deeper the plough links the more the weeds are killed, and the
ground fitted for good grain. Men do not eally fall into thoſe lins, for
which they have been deeply humbled. Vain conceirs love to reſide molt
in jolly hearts : but by the ſadneſs of the countenance the heart is made better. Eccleſ.7 3,47
There is more of wiſdon, or wile conſideration in a conipoſed and gra-
ciouſly mournful Spirit, whereas carnal mirch and ſports cauſe the heart
to evaporate into lightneſs and folly. The more we are humbled for them,
the more our batred of them will be fomented:and conſequently, the more
prepared fhall we be to give them a repulſe upon any bold intrulion.
2. Avoid entangling yourſelves with the world. This clay will clog our minds,
and a dirty happineſs will engender but dirty thoughts. Who were ſo Lutea falici-
fooliſh to have inward thoughts, that their houſes thould continue for to Aug de
ever, but thoſe that truſted in their riches? If the world poſſeſs our ſouls. Pſal 49.6, 11
it will breed carking thoughts : much buſineſs meets 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. Thoſe that 1 Tin.:.5.9.
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 ſenlleſs phancies. Miſts
and fogs are in the lower region near the earth ; but reach not that
next the Heavens. Were vve free from earthly affe&tions, theſe groſs va-
pours could not ſo eaſily diſturb our minds; but if the World once fetele
in our hearts, vve ſhall never vvant che fumes of it to fill our heads. And
ascoverous deſires will ſtuff us vvith fooliſh imaginations, ſo they vvill
ſmother any good thought caſt into us; as the thorns of vvorldly cares
choak'd the good feed, and made it unfruitful, Matth.13.22. As vve are to re-
joyce in the vvorld, as though we rejoyced not, fo, by the ſame reaſon, we
ſhould think of the world as though we thought not. Aconformity with the
Сccc
world
2.
ܪ
426
Serm. 19
The Sinfulneſs and Cure of Thoughts.
Rom. 12.2.
world in affection is inconſiſtent with a change of the frame of the mind.
3. 3. Avoid idleneſs. Serious callings do naturally compoſe mens ſpirits:but
too much recreation makes them blaze out in vanity. Idle ſouls, as vvell
as idle perſons, vvill be ranging. As idleneſs in a state is both the mother
and nurſe of faction; and in the natural body gives birth and increaſe
to many diſeaſes, by enfeebling the natural heat: ſo it both kindles and
foments many light and unprofitable imaginations in the ſoul; vvhich
vvould be ſufficiently diverted, if the ađive mind vvere kept intent upon
Matth. 25.26.
ſome ſtated vvork. So truly may that which vyss ſaid of the ſervant, be
Thou wicked applyed to our nobler part, that it vvill be wicked, if once ir degenerates
and ſlothful into ſothfulneſs in its proper charge. As empty minds are the fitteſt ſub-
ſervant,
jects for extravagant fooleries, fo vacant times are cbe fitteſt ſeaſons.
Matth. 13.25. While vve ſleep the importunate enemy v vithin, as vvell as the envious ad-
verſary vvithout us, vvill have a ſucceſsful opportunity to ſovv the tares.
Whereas a conſtant imployment fruſtrates the attempt, and diſcouragech
the Devil, becauſe he ſees vve are not at leaſure. Therefore vvhen any lin.
ful motion ſteps in, double thy vigour about thy preſent bufine's, and the
fooliſh impertinent vvill ſneak out of thy heart at this diſcountenance.So
Exod.5 9.
true is that in this caſe, which Pharaoh falliy imagined in another, that the
more we labour, the leſs we ſhall regard vain words. As Satan is prevented
by diligence in our callings, ſo ſometimes the Spirit vilits us, and hills uc
Julin 21. 3, 4. with holy affections at ſuch ſeaſons; as Chriſt appeared to Peter and other
Diſciples, when they were a fiſhing, and uſually manifeſted his grace to
men, when they were engaged in their uſeful bulineſies, or religious fer-
vices. 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 aflilt 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 ſan-
difie our minds, and by prepoſlefling them with ſolid buſineſs we ſhould
leave liccle room for any ſpider to weave its Cobwebs.
4. Awe your hearts withthe thoughts of Gods omniſcience, eſpecially the diſcover
ry of it at the laſt judgment. We are very much Atheiſts in the concern of this
Attribute : for chough it be notionally believed, yet for the moſt part, ic
Pial. 139. 2.
is practically deny'd. God underſtands all our thoughts afar off: as He knew
every creacure, which lay hid in the Chaos, and undigelted lump of matter.
Éslief.4.6. God is in us all; 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 allmen
Ezek. 11.5.
to the world, but is obvious to that all-ſeeing eye, which knows every one of
thoſe things that come into our minds. God knows both the order and confuſion
of them, and can better tell their natures one by one then Adam named the
creatures.Phancy then, that you hear the ſound of the laſt Trumpet, that
you fee Gods 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 ſin-
ful
Serm. 19.
427
The Sinfulneſs and Cure of Thoughts.
i
ful glance?Say with the Church, Shall not God ſearch this out? Is it fit either Plal.44.21.
for Gods glory, or our intereſt, that when He comes to make inquiſition
in us, Heilould find ſuch a naſty dunghil, and ſwarms of Ægyptian lice
and frogs creeping up and down our chambers? Were our heads and
hearts pofleft by this ſubſtantial truth,we ſhould be alhamed to think,what
we ſhall be alliamed to own at the laſt day.
,5. Keep a conſtant watch over your hearts, David deſires God to ſet a watch 5.
before the door of his lips; much more ſhould we delire, that God would keep Pral. 141.3.
the door of our hearts. We ſhould have grace ſtand lentinel there eſpeci-
ally; 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 freal away our hearts;there-
fore when they are ſo near us, we fould watch againſt a Sirprize; and the
more carefully, becauſe they are ſo extraordinary ſudden in their riſe,
and quick in their motion. Wur minds are like idle School-boyes that will
be frisking from one place to another, if the Maſters back be turned, and
playing inſtead of learning. Let a ſtrict hand be kepe over our affections,
thoſe wild beaſts within us ; becauſe they many times force the under-
ſtanding to paſs a judgment according to their pleaſure, not its own ſen. Ohere is thusa
timent. Young men ſhould be moſt intent upon their guard; becauſe their gãs. Plato.
phancies gather vigor from their youthful heat, which fires a world of
fquibs in a day;(which mad-men, and thoſe which have hor diſeaſes are ſub-
ject to, becauſe of the exceſſive inflammation of their brains): and partly
becauſe they are not ſprung up to a maturity of knowledge, which would
breed and foſter better thoughts, and diſcover the plauſible pretences of
vain affections. There are particular ſeaſons wherein we muit double our
guard; as when incentives are prefent, that may ſet ſome inward corrup.
tion on a flame, Timothy's office was to exhort younger, as well as elder 1 Tim. 5. 2:
women : and the Apoſtle wiſheth him to do it with all purity or chaſtity, ty neon agie
that a temptation, lyingin ambulh for bim,might not take his thoughtsand reig.
affe&tions unguarded. Engage thy diligence more ac ſolitary times,and in
the night ; wherein freedom from bufineſs gives an opportunity to an un-.
ſanctified'imagination, to conjure up a thouſand evil ſpirits : whence
perhaps it is that the Pſalmiſt tells us, God had tried him in the night, and Pral.17 3.
found him holy. The folitary Cave tainted Lot with inceſt, who had pre. Gen. 19.30.
ſerved himſelf freſh in the midſt of the ſalt lufts of Sodom. In ill company,
Cllulam mea
wherein we may be occaſionally caſt, there is need of an exacter obrer? rum cogitatio
vation of our hearts : leaſt corrupt ſtreams, which riſe from them, as va- cebam. Hie-
pours from lakes and minerals, being breathºd in by us, may tincture our ron.
fpiries or as thoſe widquale, which (as Phyfitians tell us) exhaling from
conſumprive perſons, do by inſpiracion ſteal into our blood, and con.
"vey'a contagion to us. And though above all keepings and watchings, we
are to keep and watch our hearts, becauſe out of them are the iſnes of life : Prov. 4.23
yet we muſt walk the rounds about our ſenſes, and members of the body,
as the wiſe man there adviſech, v.24. the mouth which utters wickedneſs;
the eyes, v.25.which are brokers to make bargains for the heart; and v.26.
Сс Сс 2
the
,
:
428
-Serm. 19.
The Sinfulneſs and Cure of Thoughts.
1.
the feet wchare agents to run on the errands of lin. And the rather muſt vve
vvatch over our ſenſes, becauſe vve are naturally more ready to follow
the motions of them, as having had a longer acquaintance and familiarity
Plotinus de vith them, before vve grevv up to the uſe of reaſon. Beſides, moſt of our
ſcribes thoughts creep in firſt at the vvindovvs of ſenſe:The eye & the ear robb'd
thought thus, Eve of original righteouſneſs:and the eye rifled David both of his juſtice
man keras men's and chaſtity. If the eyes behold ftrange women, the heart will utter perverſe things,
masoby ó. Prov.23.33. Perverſe thoughts vvill ſparkle from a rouling eye. Revel
fogó tus oj xos- rout is uſual vvhere there is a negligenc government. He that hath no rule
yayla. Enxe. over his own fpirit, is like a city tbat is broken down, and without walls ; vvhere
ad. 1. lib.
any thieves may go in and out at pleaſure.
Cor do couli
3. The third ſort of directions are for the ordering of evil thoughts,
funt proxenete vvhen they do intrude, and,
peccari.
Prov.25.28. 1. Examine them. Look often into your heart to ſee vvhat it is doing :
and what thoughts you find dabling in it,call to an account:enquire what
buſineſs they bave, vvhat their errand,and deſign is, vvhence they come &
Pfal.42. 11. vvhither they tend.David aske his ſoul the reaſon of its troubled thoughts;
Why art thou ſo ask thy heart the reaſon vvhy it entertains ſuch ill company, and by
difquiered o vvhat authority they come there, and leave not chiding, till thou haſt puc
it to the bluſh. Bring.every thought to the reſt of the vvord. Afaph had en-
vious thoughts at the profperity of the vvicked, Pfal. 73.2,3. vvhich had
almoſt tript him up and laid him on his back. And theſe had blovvn upA.
cheiſtical thoughts, that God did not much regard, vvhether his commands
vvere kept or no; as though God had untied the link becvveen duty and
revvard, and the breach of his lavvs vyere the readieſt means to a favou.
rable recompence; v.13.1 have cleanſed my hands in vain, But when he weigh-
ed things in the balance of the ſanctuary, by the holy rules of Gods pati.
ence and juſtice,v.17. He ſees the bručilhneſs of his former conceitsjv.22.
So fooliſh was I and ignorant, I was as a beaſt before thee; and v.25.he makes an
improvement of them co excice his deſire for God, and delight in Him.
Let us compare our thoughts with Scripture rules. Comparing fpiritual
things with ſpiritual,is che way to underſtand them; comparing fpiritual
fins with ſpiritual commands, is the way to know them; and comparing
ſpiritual vices with ſpiricual graces, is the way to loath them. Take noc
then any thing upon truſt from a crazy phancy : nor, without a ſcrutiny,
believe that faculty, whereby dogs dream, and animals perform their na-
tural exploits.
2, 2. Check them at the firſt appearance. If they bear upon them a palpable
mark of Gin, beſtow not upon them the honour of an examination. If the
leprofie appear in their foreheads, thruſt them as the Prieſts did Vzriah
out of the Temple : or as David anſwered his wicked ſollicitors, Pfal.119.
115. Depart from me ye evil doers : for I will keep the fommandments of my God.
Though we cannot hinder them from haunting us, yet we may from lodg-
ing in us. The very ſparkling of an abominable motion in our hearts, is as
little to belook'd upon, as the colour of wine in a glaſs by a man enclined to
drankenneſs. Quench them inſtantly, as you would do a ſpark of fire in
2 heap of ſtraw. We muſt not creat with them: Pauls reſolve is a good
pattern
Serm. 19.
429
The Sinfulneſs and Cure of Thoughts.
1117,
33
pattern, not to confer with fleſh and bloud. We do not debate whether we Hic Annabul
Thould ſhake a viper off our hands. If it be plainly a linful motion, a trea- virtute non
morå frangia
with it is a degree of diſobedience;for a putting it to the queſtion whe-
ty
ther we ſhould fuckle it, is to queſtion whether God Mould be obeyed or Gai...16.
no. If it favour not the things of God hear not its reaſons, and complement ic
with no leſs indignation than our Saviour did his officious Diſciple úpon
his carnal advice, Get thee bobind me Satan, Matth. 16.22,23 Excuſe it not,
becauſe 'cis little : Small vapours may compact themſelves into great
clouds, and obſtruct our light of heaven; a little poylon may ſpread its
venom chrough a great quantity of meat. We know not how big a ſmall
motion, like a Crocodile's egge, may grow, and how ravenous the breed
may prove; it may, if entertain’d, force our judgment, drag our will,
and make all our affections Bedlams. Beſides, ſince the phancy is that pow-
er in us upon which the Devil can immediately imprine his ſuggeſtions,
and that we know not what army he hath to back any linful mocion, i €
once the gate be ſet open, let us cruſh the brat berimes, and Bing the head
over the wall to diſcourage the party.Well then, let us be aſhamed to che.
riſh chat in our thoughts, which we ſhould be aſhamed Mould break out in
our words or actions, therefore as ſoon as you perceive it bale, ſpit it out
with deteſtation, as you do a ching you unexpectedly find ungrateful to
your palate.
3. Improve them. Poiſons may be made medicinable. Let the thoughts of
old lins ftir up a commotion of anger and hatred. We feel ſhiverings in
our fpirits, and a motion in our blood at the very thought of a bitter po.
cion we have formerly taken; why may we nor do that ſpiritually, which
the very frame and conſtitution of our bodies doth naturally, upon the
caling a loathſome thing to mind ? The Romans fins were tranſient, but
the ſame was renewed every time they reflected on them; they readed a Rom. 6:21.
deteſtation inſtead of the pleaſure: fo ſhould the revivings of old fins in Whereof you
our memories be entertain'd with our ſighs, rather than our joy. We are now a-
Thamed.
should alſo manage the opportunity to as to promote fome further de.
Pral. 119.59. I
grees of our converſion. There is not the moſt helliſh motion, but we may thought cn
itrike ſome ſparks from it, to kindle our love to God, renew our repen. my ways:and
tance,raiſe our chankfulneſs or quicken our obedience.Is it a blaſphemous turned my
motion againſt God?It gives you a juft occaſion thence to awe your heart feet unto thy
teftimonies.
into a deeper reverence of His Majeſty : Is it a luftful thought? Open the
floud-gates of your godly ſorrow, and groan for your original lin: Is it
a remembrance of your former fin?Let it wind up your heart in the prai-
ſes of him,who delivered you from it : Is it to tempt you from duty Eo.
deavour to be more zealous in the performance of it: Is it to fer you at
à diſtance from God ? Reſolve to be a light ſhining the clearer in that
darkneſs, and let it excite you to a cloſer adherence to him: Are they en
vious thoughts which ſteal upon you ?. Let thankfulneſs be the product,
that you enjoy ſo much as you do, and more than you deſerve. Let Satan's
fiery darts enfame your love rather than your luit, and like a skilful Pi.
lor,
make uſe of the violence of the winds, and raging of the Sea to further
you in your ſpiritual voyage. This is to beat the devil and our own hearts
with
430
Serm. 1 9.
The Sinfulneſs and Cure of Thoughts.
with their own weapons, who will have little ſtomach to fight with thole
arms wherewith they ſee themſelvs wounded. There is not a remembrance
of the worſt obje&s but may be improved to humility and thankfulneſs;
as St. Paul never thought of his old perſecuting, but he ſank down in hu.
miliation, and mounted up in admirations of the riches of grace. .
:. 4.Continue your reſiſtance, if they ſtill importune thee, and lay not down
thy weapons till they wholly ſhrink from thee. As the wiſe man ſpeaks of
Ecclef.10.13. a fools words, ſo I may,not only of our blacker, but our more aerial phan-
cies, The beginning of them is fooliſhneſs, but if ſuffered to gather ſtrength
Ephef.6.16. cbey may end in miſchievous madneſs; therefore if they do continue, or re-
Above all ta. aſſume their arms, we muſt continue and reaſſume our ſhield. Reſiſtance
thield of faith makes the devil and his imps fly:but forbearance makes them impudent. In
avanaborles
a batile when one party faints and retreats, it adds new ſpirits to the ene-
taking up a. my, that was almolt broken before : ſo will theſe motions be the more vi-
gain, gorous, if they perceive we begin to flag. That encouraging command,
fam.4.7. Reſiſt the devil and he will fly from you, implies not only the begin.
ing a fight, but continuance in it, till be doth fly ; Wemuſt not leave the
field, till they ceaſe their importunity,nor.encreaſe their courage by our
own cowardiſe.
5.
s. Join fupplication with your oppoſition. Watch and pray are ſometimes linke
Matth. 26.41. together : The diligence and multitude of our enemies ſhould urge us to
watch that we be not ſurpriz'djand our own weakneſs and proneneſs to
preſumption ſhould make us pray, that we may be powerfully aſſiſted. Be
as frequene in foliciting God, as they are in foliciting you:as they knock
at your heart for entrance, ſo do you knock at heaven for aſſiſtance. And
take this for your comfort, As the Devil takes their parts, fo-Chriſt will
take yours at his Fathers throne; he that pray'd that the Devil might not
winnow Peters faith, will intercede that your own heart may not winnow
yours. If the waves come upon you, and you are ready to ſink, cry out
with Peter, Maſter I perill; and you ſhall feel his hand raiſing you, and the
winds & waves rebuked into obedience by him. The very motion of your
hearts heaven-ward at ſuch a time, is a refuſal of the thought that preſſeth
upon you,& will be ſo put upon your account. When any of theſe buzzing
Aies diſcompoſe you, or more violent hurricanes fhake your minds, cry
PI..35.11.
oue with David, Unite my heart to fear thy name; and a powerful word will
ſoon filence theſe diſturbing enemies, and ſettle your ſouls in a calm.
4. A fourth fort of dire&tions is concerning good motions; whether they
ſpring naturally from a gracious principle, or are peculiarly breath'd in
by the Spirit. There are ordinary bublings of grace in a renewed mind, as
there are of lins in an unregenerate heart;for grace is as ađive a principle
as any, becauſe itis a participation of the divine nature. But there are o-
ther thoughes darted in beyond the ordinary ſtrain of thinking:which like
the beams ofithe Sun,evidence both themſelves and their original. And as
concerning theſe motions joyn'd cogether, take there Dire&ions in ſhort.
1. Welcom and entertain them. As 'cis our happineſs, as well as our duty, to
file evil motions, focis our miſery,as well as our fin, co extinguiſh hea-
venly, Strange fire ſhould be preſently quench'd, bue chat which deſcends
from
Serm. 19.
434
The Sinfulneſs and Cure of. Thoxghts,
7.il
ON.
from heaven upon the Altar of a holy ſoul, muſt be kept alive by, quickning meditati. Punashera
When a holy thought lights ſuddenly upon you, which hath po connexion with co. Po-
any antecedent buſineſs in your mind (provided it be not unſeaſonable, nor hinder
lycarp. Epift.
you from any abſolutely neceſſary duty either of religion, or your calling) receive it
ad Pbil. terms
as a metlenger from heaven: and the rather becauſe 'tis a stranger ; You know not
holy perſons.
but you inay entertain an Angel, yea, ſomething greater than an Angel,even the Holy
Ghoſt Open all the powers of your ſouls, like to many Organ-pipes, to receive the
breath of this Spirit when he blows upon you. 'Tis a ſign of an agreeableneſs between
the heart and heaven, when we cloſe with, and preſerve ſpiritual motions. We need
not ſtand long to examine them : they are evident by their holineſs, ſweetneſs and ſpi.
rituality. We may as eaſily diſcern them, as we can exotick plants from thote that
grow naturally in our own loil: or as a palate at the firſt tafe can diftinguish between
a rich and generous wine,and a rough water. The thoughts inftill'd by the Spirit of
adoption are not violent, tumultuous, full of perturbation : but, like himſelf, gentle
and dove like folicitings, warm and holy impulſes, and (when cheriſhed) leave the Galis. 22.
foul in a more humble, heavenly, pure, and believing temper then they found it. 'Tis
a high aggravation of fin to reſiſt the Holy Ghost, Afts 7:51. Yer we may quench his mo-
tions by neglect, as well as by oppoſition, and by that means looſe both the profit and
pleaſure, which would have attended the entertainment. Salvacion came both to Za
cheus his houſe and heart, upon imbracing the firſt motion our Saviour was pleaſed to
make him; Had he ſleighted that, 'tis uncertain whether another ſhould have been be-
ftowed upon him. The more ſuch ſprouts are planted and nouriſhed in us, the leſs
room will ſtinking weeds have to root themſelves, and diſperſe their influence. And
for thy own good thoughts, feed them, and keep them alive, that they may not be like
a blaze of ſtraw which takes birth, and expires the ſame rinure. Brood upon them,
and kill them not ; as ſome birds do their young ones by too often flying from their Pfal.139.23.
neſts. David kept up a ſtaple of round and good thoughts: he would ſcarce elle Try me, and
have deſired God to try, and know them, had they been only fome few weak flaſhes ar know my
uncertain times.
thoughts.
2. improve them for thoſe ends, to which they naturally tend. 'Tis not enough to
give them a bare reception, and forbear the linothering of thein; but we muſt confi-
der what affections are proper to be rais'd by them, either in the ſearch of ſome trutlı,
or performance of ſome dety. Thoſe gleains, which ſhoot into us on the ſudden,
have ſome leſſon ſeal'd up in them,to be opened, and learned by us. Wien Peter upon
the crowing of the cock call'd to mind his Maſters admonition, he thought thereon and And Peter
wept: he did not only receive the ſpark, but kindled a ſurable affection. A choice calid to mind
graft, though kept very carefully by us, yet if not preſently ſet, will wither, and dif- the word that
appoint our expectation of the deſired fruir. No man is without ſome ſecret whiſpers Jeſus ſaid
to diffwade him from ſome alluring and buſie fin; as Cain had by an audible voice, unto him,&c.
Gen.4.7. which had he obſerved to the damping the revengeful motion againſt his bro- and when he
ther, he had prevented his brothers death, his own deſpair, and eternal ruin. Have thought
you any motion to ſeek Gods face as Duvid had? Let your hearts reply,Thy face, Lord thereon he
will I ſeek. The addreſs will be moſt acceptable at ſuch a time, when your heart is wept.
tuned by One, that ſearcheth the deep things of God, and knows his mind, and what ayres Job 33.14,17.
are moſt delightful to Him. Let our motion be quick in any duty which the Spirit God ſpeaks
doth ſuggeft, and while he heaves our hearts, and oyls our wheels, we fall do more once, ye
in any religious ſervice, and that more pleaſantly and ſucceſsfully, than at another twice, that her
time with all our own art and industry; for his injections are like water poured in- may with-
to a pump to raiſe up more; and as Satan's motions are not without a main body to draw man
ſecond them, ſo neither do the Spirits go unattended without a ſufficient ſtrength to from his pur.
affift the entertainers of them. Well then, lye not at anchor, when a freſh gale pore,
would fill thy fails, but lay hold of the preſent opportunity. Theſe reaſons are of. Pral.27.8.
ten like thoſe influences from certain conjun&ions of the Planets, which if not (ac. 1 Cor.2.10
cording to the Aſtrologers opinion) preſently applyed, paſs away, and return not a.
gain in many ages: So the Spirits breathings are often ſo determined, thar if they be
not entertained with ſutable affections, the time will be unregainable, and the fame
gracious opportunities of a ſweet entercourſe may be for ever loft; for God will not
have his holy Spirit diſhonoured in alwayes ſtriving with wilfull man. When Judas Gen.6,3.
neglected
2.
Mark 14.722
1
432
Serm. 19.
The Sinfulneſs and Gure of Thoughts.
f
f
negle&ted our Saviours advertiſement, John 13.21. the Devil quickly enters and hur-
ries him to the execution of his trayterous project, v.27. and he never meets with any
motion afterwards, but from his new Maſter, and that eternally farall both to his bo-
dy and ſoul.
3.
3, Refur them, if poſſible to a liſt your Murning meditation; that like little brooks ari.
fing from ſeveral ſprings, they may meer in one chanel, and compoſe a more uſeful
ſtream. What ftragling good thoughts ariſe, though they may owe their birth to ſeveral
occafions, and tend divers wayes, yet lift them in the Service of that truth, to which
you have commitred the government of your mind that day: As Conftables in a time
of neceflary buſineſs for the King, take up men that are going about their honeſt and
Jawful occalions, and force them to joyn in one employ for the publick ſervice. Many
accidental glances (as was obſerved before) will ſerve both to fix and illuſtrate your
Morning propoſition. But if it be an extraordinary inje&tion, and cannot be refer-
red to your ſtanding Thefes, follow it, and let your thoughts run whither it will lead
you: a Theme of the Spirit's ſetting is better than one of our own choofing.
4. Record the choicer of them. We inay have occaſion to look back upon thein ano.
ther time, either as grounds.of comfort in fome hour of temptation, or directions in
ſome ſudden emergency; but conftantly as perſwalive engagements to our neceflary
Luk.2.19,51.
duty; Thus they may ly by us for further uſe, as money in our purſe. Since Mary
kept and ponder'd the thort ſayings of our Saviour in her heart, committing and fit-
συμβάλλεσα.
ring them as it were in her cominon-place book; why ſhould not we alſo preſerve the
Sup.co, whiſpers of that Spirit, who receives from the ſame mouth and hand what he both
ouves pó ww. ſpeaks and shows to us? It is pity the duft and filings of choicer metals, which may
Helych.
one time be melted down into a maſs, ſhould be lor in a heap of drofly thoughts. If
John 16. 13,
we do not remember them, but like children are taken with their novelty, more than
their fubftance, and like John Baptiſt's hearers, rejoyce in their light only for a reaſon,
14.
it will diſcourage the Spirit from ſending any more; and then our hearts will be
empty, aid we know who ftands ready to clap in his hellith ſwarms and legions. But
howvever we do, God will record our good thoughts as our excuſers, if we improve
them, as our accuſers, if we reject them, and as He took notice how often He had
1 Kings 11.9. appeard to Silemon, fo He will take notice how often His Spirit hath appeared to us,
and write down every motion, whereby we have been ſolicited, that they may be wit-
neties of livierdeavours for our good, and our own wilfulneſs.
5.
5. B.sck them with ejaculations. Let our hearts be ready to attend every i jection
from heaven with a motion to it : ſince 'tis ingratitude to receive a preſent without
returning an acknowledginent to the Benefactor. As God turns His thoughts of us into
promiſes, ſo let usturnour thoughts of Him into prayers; and ſince his regards of us
are durred in beams upon us, let them be refle&ted back upon Him in thankfulneſs for
the gift,and earneftneſs both for the continuance and encreaſe of ſuch impreſſions;
Fal.51.11. as David siray'd that God would not take his holy Spirit from him, which had inſpired
him with his penitential reſolutions. To what purpoſe doth the Holy Ghoſt deſcend
i Cor.2.12. upon us, but to declare to us the things which are freely given us of God? And is it fit
for is to hear ſuch a declaration without a quick ſuitable reflection? Since the Com-
John 14.26. forter is to bring to cur remembriince what Chriſt boch ſpake and did, it muſt be for the
Tame end, for which they were both ſpoken and acted by him, which was to bring us
to a near coverſe with God. Therefore when the Spirit renews in our minds a Go-
ſpel truth, let us türnitinto a preſent plea, and be Gods remembrancers of His own
promiſes, as the Spirit is our remembrancer of divine truths. We need not doubt
Rem:"8. 27. fome rich fruit of the application at ſuch a ſeafon : ſince without queſtion the impreſ-
fions the Spirit ſtamps upon usare as much according to Gods will as the interceſtions
he makes for us. Therefore when any holy thought doth advance it ſelf in our
fouls, the moft grateful reception we can beſtow upon it, will be to ſuffer our hearts
to be immediately fired by it, and imitate with a glowing devotion the Royal Propher,
1 Chron. 29. in that form he hath drawn up to our hands; O Lord God of Abraham, Iſaac, and of
18. ffrael cur fathers, keep this forever in the imagination of the thoughts af the heart of thy
fervant, und prepare my heart unto thee. This will be an encouragement to God to ſend
more ſuch gueſts into our hearts. And by an affe&tionate entertainment of ther, we
Thall gain both a habit of thinking well, and a ſtock toon?...
.
.
:::
SERM. X X.
335
***00:499*****99 ။
fiddal : సంతలో to district
more
SERMON
X X
i
Hlow, muit we govern our Tongues?
...
Epher 429
29. Let no corrupt Communication proceed out of your mouth
bitt-that which is good to the uſe of Edifying, shat it may miniſter Grace to the
Hcarers.
Nilfe word is a mohibition and admonition, every corrupt word
s rofi far on you uſeful Diſcourſe is enjoyned.
0" esot pire
Vis scorript fpcech that is forbid?
Soutra
entirent to hihy wiwican ſpeech, others cxtend it to all wicked
fram
e il reaches alſo unto idle, empty, unprofitable Dil-
COLE opas apprehenſion I am led by the import of the Original
wament i retning, which fignifies rotten ; and 'am further confirmed by the
Anticles in thelattor clauſe of the Verſo ( But that which is good to the uſe
of Echifying to where he ſcems to intimate, that the deſign of Diſcourſe
beint the Edificati«n of one another; as rotten unfound Wood, that will
bear no fer els; is not put into Building, fo neither ſhould ſapleſs words,
that have no heait in them, be uſed in our Converſing. Down-right evil
words thay bc here condemned eminently, unclean filthy words eſpecially,
but io empty words I apprehend alſo included, as in 5. Eph. 4. they are
particularly expreſſed (neither filthineſs nor fooliſh talking.)
2. What is underſtood bv. it's goodneſs to the uſe of edifying ?
In the Original it ſounds pretty harſh ( to the edifying of uſe) which I
take to be an Hebraiſm, and æquivalent to uſeful Edification. Some way
or other profitable our Diſcourſe ſhould be, to the imbettering and not
worſting of our felves, or Companions; and the goodneſs here fpoken of,
is it's aptneſs to this end. Though our Diſcourſe hath a higher or lower
degree of goodneſs in it, as it promotes and refers to a greater or leffer
good; That which referrs to the imbettering of our Souls, is eminently
good
:
336
SER M. X X.
How muſt we govern our Tongues ?
...
good Diſcourſe; and that which vulgarly carries the name of it ; But we
are not confined to this if the Body, the Eftate; the name of our Brother
be induſtriouſly promoted, yea, if his mind be innocently cheared, the
Diſcourſe, by this Rule ſeems allowed and approved.
3. What is that Grace that ſhould be ſtill miniſtred by it?
Some underſtand it of Grace in the moſt noble ſenſe, the begetting and
Arengthening which, by our converſe we ſhould ſtill be indeavouring; but
I cannot apprehend this ſingly meant, nor do I think the Apoſtle here
ſpeaks, of the adæquate ſcope of our Diſcourſe, for that he ſeems more
generally to have laid down in the words laſt explained; But I conceive he
points at a by end, that will reſult upon our eying the fore-mentioned
grand end, intimating that if our words are ſo uſeful, they are likely to
be grateful to the hearers, and deſervedly procure us grace and favour
with them; Or elſe he here directs us, fo to ſeaſon our ſpeech that it may
be favoury, and have a good reliſh with all men; a reliſh of our wiſdom,
of our Charity, or ſome ſuch like gift or Grace, that God hath beſtowed
upon us; And this way the Apoſtle ſeems to expound himſelf, Cet. 4. 6.
( Let your ſpeech be alwayes with Grace, ſeafoned with Salt) the one is exe-
getical of the other if I miſtake not: we ſhould not ſpeak as we ſpit, what
comes next, but have that reſpect to matter and manner, as no man ſhall
reaſonably be diſguſted at what we ſay, whereby he hopes we may be able to
anſwer every one, attaining by this practice the tongue of the Learned; The
Salt there adviſed is to prevent the putrefaction before cautioned. This
grace of ſpeech Chriſt was eminent in, whereon it is ſaid of him, Pfal.45.
2. Grace is poured into thy Lips. And by this as well as other Excellencies,
begrew in favour with God and Man, Luke 2.52.
From the various expreſſions in this latter clauſe I gather
1. That the deſign of our ſpeech should be alwayes to ſome good
uſe.
2. That ordinarily we ſhould aim at the promoting one another in
grace.
3. That accordingly we ſhould ſtudy that there be an aptneſs and Ido.
neity in our ſpeech to theſe purpoſes, Prov. 15. 2. The Tongue of the wife
ufeth knowledge aright, but the mouth of Fools poureth, or belcheth out fooliſh-
nefs.
But to wave particulars, I ſhall only purſue this this general Obſerva-
tion.
That our very Lips are under God's Laws.
If we would apprave our felves univerſally Chriſtians we muſt look to
our words, as well as hearts, and deeds, fames 1. 26. If any man among you
ſeem to be Religions and bridle not his Tongue, this mans Religion is vain.
The Caſe then I would ſpeak to in anſwer to a query I may well expect
from you, is,
How we may, and ſhould order and govern our Tongues, that we may
not by them talk away our Religion, but rather evidence, and confirm
our holy profeſſion.
In handling which I would proceed by theſe gradations, lhewing.
he
zóerti.
Obf.
I. That
SER M. XX. How muft we govern our Tongues? 337
i
1. That there is a great difficulty in governing the Tongue; it is noted
as a very unruly Member, beyond other Members, yea, beyond every
thing elſe, he ſpeaks even deſpairingly of our inaſtering it, fames 3. 7,8.
Every kind of Beaſts, and of Birds, and of Serpents, and things in the Sea
is tamed, and barb been tamed of mankind, buithe Tongue can no man tame, it
is an unruly evil. We find this by too fad Experience, perſons that in their
Actions are blameleſs, are frequently in their words very faulty, and
ſcarce reckon themſelves guilty. The double Guard that Nature hath fet
over it, of lips to ſecure and Impriſon it, of Teeth as it were to puniſh
it, fuffices not to reſtrain it. It breaks thorough all the bounds of God and
Nature, and hardly acknowledges any Maſter.
Now the Tongue is ſo ungovernable,
1. In that it is a proud Mümber, being with it's endowments of rati-
onal Diſcourſe peculiar to man, whereas our other Members are generally
common to Beaſts; hereon we pride our felves hugely in it, David calls Pfal. 57.8.
it his Glory, and it is certainly an Organ of great Excellency and uſe,
without whici. we were uncapable of Communion and Commerce, the
chief advantages of humane life, all of us have on this Account a great
Opinion of it, are much pleaſed to hear our ſelves talk, promiſe our felves
great matters fro:n our Tongue, that ſhall get us favour, that ſhall get us
honcur, wien we deſpair in every thing, we have hope in that; That
can inake cvistoud by it's pleadings, and that can make good evil by it's
reproaches, that ſhall revenge us on our Enemy that is otherwiſe too hard
fur
us,
and defend us at the Bar when ought is objected againſt us, you
cannot imagine what confidence men have in their Tongues, and therefore
no wonder they (tand up fo for the Liberty of them, Pſal. 1 2. 4. With our
Tongues will we prevail, our lips are our own, who is Lord over us? Herein
lies the impotent mans great power, and hereby he thinks to be even with
every one, the hands many times are bound and can do nothing, it is a
relicf and pleaſure that we can ſay what we liſt, if not before the face, yet
behind the back, truly or fallly. The Tongues power lies in it's Liberty,
which makes us foloath to have it abridged. When no way elſe Jeremiah's
Enemies could hurt him, by this Dart they thought to wound him, Jer.
20. 10. they therefore that are feebleſt, and moſt deſtitute of other wea.
pons, are loatheſt we ſhould blunt or any way reſtrain them in the uſe of
this.
2. In that the Tongue is an Active Member, much beyond any others,
opportunity muſt be waited for their Actings, wearineſs is contracted by
their Actings, but the Tongue is alwayes ready, and never weary that it
muſt be continually watched.
Active this Member is in it ſelf compared therefore to a fire, James 3.6.
The Tongue is a fire, it's volatility and Activity, as alſo it's impartiality
in reſpect of Friend or Foe, is hereby noted.
Actuated alſo it is by many ſtrong Springs within that it is hard ſtop-
ping it's motion, or finding out ſometimes, whence it has it's Impreffion.
Pride, Anger, Envy, Malice, Hatred, all the wickedneſs of the Heart
ſeeks it's vent by the Tongue, and falls in upon it like ſtreams on a Mill
A
wheel
338
How muft we govermour Tongues ? SERM. XX
wheel that
of it-ſelf is difpofed to perpetual motion; how can it but move,
and how can it regularly move, that is impelled by ſuch various and vici-
ous principles? The Tongue, fayes he, James 3. 8. is full of deadly poy ſon;
all the ill humours are gathered to it, hence it is a great difficulty to cure
or check the malignity of it.
And yet moreover it is acted and vehemently incited from without, the
Devil is ſtill provoking of it without occaſion, and by prelenting occaſions
to ſhew it's tricks, ſo that there is little hope of it's lying ſtill, or acting
according to God's will. What can be expected from a Member that
for it's own Activity is a fire, that is fed with ſuch fewel, that is inflamed
by ſuch an Incendiary? For ſo the Apoſtle tells us, that it is ſet on fire of
Hell, James 3.6.
3. In that it is not aware of it's iniquity, what miſchief it doe's, how
guilty it is, wherсon it is very hard either to prevent it or repent of it.
What words did they drop, and yet how do they ſtand up in the defence
of them, as if nothing had been ſaid amiſs, Mal. 3. 13, 14, 15. Your
words have been ſtout againſt me, ſaith the Lord, get ye ſay, what have we
Spoken ſo much againſt thee? The Tongue is never in fauit, if we might be
Judge, and that it's own Advocate, even they that are ſevereſt in cenfu.
ring others words, have alwayes fome:hing to ſay for their own. And
the inſenſibleneſs Tongue fins may ariſe.
1. In regard of it's flight and nimbleneſs in it's actings, eſpecially when
it Acts in an accuſtomed way, it vaſtly out-runs our Obſervation, as in
your ordinary Curſers and Swearers you may fe. Not one in ten of their
horrible Execrations is ſo much as noted by them, they patter them over
as a Parrot doth his leffon, without any preſent ſenſe or after reflection,
and are ready if haſtily charged, to ſwear they did not fwcar, and curſe
themſelves if they curfed.
2. In regard of the imperceptible wound it makes, it draws no blood,
it doth not immediately invade it's Neighbours Goods, and it cannot fee
what hurt it does, any wound it makes, it thinks it can lick it well again
ſtrait, but therein is a great deceit, it may lick it's own lips and think so,
and that ordinarily fuffices : Alas, can they not bear one of it's laſhes ?
We did but talk, as we heard, as we thought, and that is nothing till it
comes to be our own caſe.
3. In regard of the pleaſure it takes in all it doth, that drowns all ſenſe
of evil in it, it cannot be fire that taſts ſo ſweet; whereas many other fins
are not Acted without great pains, men draw at them like Horſes, they pro-
ceed out of us, as the Devils out of the poor men, tormenting and tearing
of us, that we are ſenſible of the evil of thein: Theſe fins of the Tongue
are vented with eaſe, we are not waſted, nor any way wearied by them;yea,
they eaſe us in their venting, we were big to be delivered of them, that
fome pleaſure comes that way to lis; and ſeveral things in us are mainly
tickled by them; now Pride on a conceit of wit, then prophaneneſs, in
our very boldneſs. 'Agan, Malice and Revenge; that it hath wreak’t it
felf with ſuch eaſineſs: one Devil or other is ſtill ſet on laughing in us, and
thus theſe fins go down merrily with us, and are little ſuſpected or cenfu-
red
i
.
SER M. X X.
How muſt we govern our Tongues ?
339
red by us, they look too pleaſantly to mean any harm to us. Thus you
find ſome tickled by thoſe ſpeeches, through which others were damned
2 Pet. 2.13. Spots they are and blemiſhes (Manues ) [porting themſelves with
their own deceivings.
4. in regard of the applauſe it ordinarily hath.
Whiſperers anu Tale-bearers how welcome are they to a great many for
their ſtory'r fake. They procure oftentimes favour to themſelves, while
they are breaking the moſt intire Friendſhip. The prophaneſt Scuffers even
at Religion it felf, for ſome ſpark of wit in that their greateſt fully, are
entertained commonly by laughter,one corruption or other in hearers cryes
up every thing that is ill ſaid,and many things purely for being ill ſaid, and
theſe prating Fools are hardned in their ſin, in that cheſe laughing Fools
make a mock of it, Prov. 14.9. Upon theſe Accounts then it appears no
ſmall difficulty to govern the Tongue, the more pains is to be took with it,
the ſeverer warch is to be ſet over it.
2. Secondly, The Tongue is a very miſchievous Out-Law, no Mem-
ber like it if it get looſe, what expreflions has the Apoſtle of it, a world of fam. 3. 6.
iniquity he calls it, kuowing by nothing greater to ſet it out, and intiina.
ting all ſin to be gathered together in it, Uncieanneſs, Injuſtice, Hereſie,
Hard-heartedneſs, and what not? And yet as if he had not ſaid enough
he adds, that it defiles the whole Body: It begins it's miſchief at home, like
a recoyling Gun that lays it's ſhooter in a ſhattered condition on his back
while it wounds his Brother at the heart; one cannot beſpatter his Neigh-
bour but he dirties, and daubs himſelf, the ſin is his, and the ſhame ſhall be
his, who ever may at preſent ſuffer by him. Can he charge any further
miſchief on the Tongue? ( it ſetteth on fire the courſe of Nature, all the
turbulent motions of theſe lower Sphæres, are from the petulancy and in-
ordinacy of this little Member, that laſhes every thing out of it's genuine
pace; it ſows Jealouſies, it ſtirs up heats and Animoſities, it foments en-
mities, provokes to Injuries, it fets all the World together by the ears,
that we had better been without Tongues, then that they ſhould be with
out government. Yet more particularly.
1. It lets fly at every one, no body is ſecure from it, Majeſty and In-
nocency that are Fences againſt moſt cvils, fet nonc beyond the reach of
the Tongue. The God of Heaven, and the greateſt and Holyeit men on
Earth, do often ſuffer by it. We are told of ſome that ſhould curſe their 1ſa. 8.21.
King and their Goul. And are not afraid to speak, evil of Dignities. 'It is a 2 Pet. 2.10.
meddleſome Member, that will let no body alone, a very Waſp that is
buzzing about in every corner if it's wings be not clipped, another Iſhmael,
it's hands are agaiuſt every one; very extenſive it is then in it's Of.
>
..
}
fence;
2. It lets fly every way in a way of detracting, reviling, flattering,
lyiug, &c. No Member has ſo many and ſuch contrary wayes of offend-
ing, that it never lacks opportunity of doing miſchief, be it in good hu-
mour or in bad: either by it's glozing it deceives us, or by it's roving it
tires us, or by it's levity it deadens us, or by it's Ribaldry it daubs us, or:
by it's Infolency it affronts us.
3. No
34.0
How muft we govern our Tongues ?
SERM. X X.
3. No ſuch Wounds as thoſe that are made by it, it hits us e'ne wlaere
it lifts, in our Eſtates, in our Lives, in our Names, by falfe witneſs or
privy ſlander, it inay undo us in all that is dear to us at once, eſpecially
in a credulous uncharitable day ( as this is ) hence you may obſerve that
Pfal.69.19,20.
he which bore all the evils of the World without any finching, is fome-
thing moved by what he fuffered from the Tongue, that commonly touch.
es where we be moſt tender, it's Darts ſink deepeſt, and it's wounds heal
ſloweſt of any other; And in this reſpect the Tongue may be expreffed not
Pſal. 140.3. onely by a Rod, by a Scourge, by a Sword, but by the ſting and poyſon of a
Pſal. 42. 16. Serpent, to note the anguilh of it's biting, and the difficulty of it's Cure-
Prov. 14. 3. ing.
Can we infer nothing from all this? Sure we may conclude,
1. That in all Reaſon and Righteouſneſs ſuch a Member ſhould be ſtrict.
ly kept in, even as an Ox that is wont to goring ; Or,
2. That if we keep it not in, God will cut it out, his Righteouſneſs
requires one if our Righteouſneſs fail of the other. If our Tongue muſt
take it's courſe, and go uncontrouled, it ſhall not go unpuniſhed; the firſt
ſignal Judgments in the Primitive times were for the fins of the Tongue.
Ananias and Saphyra for their lye are ſtruck dead, AEts 5. 3. And Herod
for his vanity and vaip-glory in his ſpeech is eaten up with Worms, while
alive, Acts 12. 23. And doth not the ſcorched Tongue of the Rich man in
Luke 16. 24. Hell tell us that Tongue fins ſhall be ſeverely required of us?
3. That the Tongue when reduced into Order is an Excellent Subje&t;
no Member ſo able, fo Active as that, it is the ſame for good, as it was
for evil when rightly ſet, none is more uſeful or Ornamental to Religion
then that. You hear what a value God ſets upon it, the very hearts of
others are not to be compared to it, Prov. 10. 20. The Tongue of the Zuft
is as choice filver, the Heart of the Wicked is little worth.
To fhew particularly what a good Subject it is, ſuch as none like it,
Note,
1. That it is a faithful Intelligencer to God, and to that purpoſe holds
a continual correſpondence with him, betraying it's boſome Friends that
it finds Enemies to him, and diſcovering all plots that are againſt him, not
a ſin fhall ftir in our own hearts, but God ſhall hear of it, that he may
timely ſuppreſs it,not a ſinner ſhall tumultuate in the World, but it ſhall
notice him thereof with a ſharp Zeal for his Honour and Intereſt, Pfal.
119. 126. It is time for thee, Lord, to work, for they have made void thy Law.
Pſal. 74. 22, 23. Áriſe, O Lord, plead thine one Cauſe, remember how the
Fooliſh man reprocheth thee daily, forget not the voice of thine Enemies, the
tumult of thoſe that riſe up againſt thee increaſeth continually. This Office ad-
vanceth the Tongue unto no finall capacity in the Kingdom of God, not
that God needs it, but he likes and requires it, and with a communication
of like Secrets that concern us he ordinarily requites it.
2. It payes a continual and conſiderable Tribute to him of Praiſe and
Thankſgiving, yea, it doth not onely pay it's own fhare, but would wil.
lingly Collect it of others, for it's great and greatly beloved Prince. Pſal.
145. 21. My mouth shall ſpeak the praiſe of the Lord, and let all fleſh bleſs his
holy
A.
SER M. XX How muft we govern our Tongues ?
341
.4
holy name for ever and ever. It's onely grudging is, that it hath ſo ſcanty
an Offering, that it can ſpeak no louder, and fing no fweeter, when it
hath ſuch a Subject as God's praiſes, whence is that, Pfal. 51.15. O Lord
open thou my Lips, and my mouth fhall hew forth thy praiſe.
It buſies it ſelf in bringing in, and reconciling Rebels to him, ſeeks
every way
the inlargement of his Kingdom by making advantagious re-
• ports of him, as in the s. Cant. 10. by beſeeching Perſons to lay aſide
their enmity to him, 2 Cor. 5. 20 David promiſes this Service to God
with ſome hopes of ſucceſs, Pfal.51. 13. I will teach Tranſgreffours thy
wayes, and finners Mill be Converted to thee. It is needleſs to tell you how
Serviceable the Tongues of good men have been, and yet are, to this pur-
poſe, which work, as it is the glory of God, ro of all works is the
joy
of
Angels, Luke 15. 10.
4. It is alſo a uſeful Fellow-Subject, it hath to give, and is ready to
give, good advice and counſel to others by which it is hogely helpful to
them. The Tongues Charity and Liberality is Famous, and believe it
when it is become a good Tongue, it is as before noted, a ſilver Tongue,
and it's gifts are beyond thoſe of Silver and Gold; Two expreſſions note
to this effect, Prov. 10. 21. The Lips of the Rigbtcoms feed many. Their
words are others Bread, and the beſt Bread they can get. But are they
Drink too? See the 10 Prov. 11. The mouth of a Righteous man is a Well of
Life, a Well for plenty, for purity, and a Well whoſe Waters have a
fingular Encomium, they are Waters of Life, to this let me further add
what you find, Prov. 12. 18. The Tongue of the wiſe is health, whence it may
be called, the wholfome Tongue, Prov. 15. 4.
Two inferences I would hence make.
1. That it is worth our while, to uſe our utmoſt diligenee to bring our
Tongues into Order, ſince they are ſuch excellent Organs of Gods Ho.
nour, and ſo eminently ſerviceable unto our Brethren upon their Regu-
lation.
2. That it muſt needs be Gods great delight to ſee them in Order, and
obſerve them Acting in this their glory; now he loves to hear us ſpeak,
accordingly he provokes us to it, as if it yielded ſweet Melody to him,
Cant. 2. 14. Omy Dove, let me hear thy Voyce, for thy Voyce is ſweet. Elſe
where what a high commendation does he give of it, Cant. 4. 11. Thy
Lips, O my ſpouſe, drop as the Honey.comb, Honey and Milk are under the
Tongue. But above all we may ſee this in that 3. of Mal. 16, 17, where
they are repreſented talking, God hearkning, writing and reſolving what
he will do for them, and expreſſing what account he made of them, their
words ſeemed to hang as Jewels in his Ears, and their Perſons he will lay
as Jewels in his Royal Cloſet, they shall be mine in the day that I make up my.
Jewels.
4. That it is the great Glory of a man to have a good government over
his Tongue, the bare holding of it in makes a Fool ſeem wiſe, Prov. 17.
28. Even a Fool when he holdeth his peace is counted wife, and he that shutteth :
his Lips is eſteemed a man of underſtanding. And the lolling out of the
Tongue both Naturally and Morally is reputed a great indication of Folly,
342
How muft we govern our Tongues? SER M. XX.
Prov. 10. 18. He that uttereth a ſander is a Fool. For what can he proa
poſe to himſelf in it, to compenſate for what he ventures by it, his Bro-
thers Credit is waſted, but his own Conſcience it may be wounded, as
having tranſgreſſed both Charity and Equity, and two to one if in the like
or a worſe kind he be not requited, and go unpityed. Yea, ſhould all
others ſpare him, he is even with himſelf, for whatever he hath ſaid of his
Neighbour, he hath ſcarce given him a worſe Name, then he has took to
himſelf of a flanderer.
But the right ordering of our Tongue, as to what is let out, and what
is kept in, does not onely ſpeak a good man, but makes him glorious and
eminent among other good men, James 3. 2. If any man offend not in word
the ſame is a perfect man, and able to bridle the whole Body, he not have a mea.
ſure of his own parts, a command of his paflions, and in-ſight into
Seaſons and Occaſions. It is a inodeft expreſſion, that ne which can do this,
is able to command himſelf, indeed if we could fiud the man he is fit to
govern the World.
Whereas on the other hand he is fit for nothing that has a looſe and lia
centious Tongue, and it is generally a tuken of an impoteni min, y what
you can make of him, an ill Neighbour I will warrant you he vilpive,
he muſt be pratling of every thing, and every one, everything he fees,
every thing he hears, he turns into a ſtory, one would got he housik
over ones Wall, come into ones Houſs, talk with node a Sera
vants, he is either filhing out of them, vi dropping to when what is not
convenient. His Eye, his Ear are ſtill proceed for fewel'to'that fire his
Tongue is inflamed with. His bumou' is out, Jul 41. 6. If he come to
ſee me he ſpeakeih l'anity, his heart {itbereh iniquity to it felf, when he goeth
abroad he telleth it. As bad a Neignicourashens, cis yer a woric Friend,
he triflcs away our time, he tyres our patience, he betrays oer frufts, there
can be no confidence in him, we muſt ſtijl be r pon the Watch, ond may
as well make a whole Town our Friend as fach a one. Lut yet tov a much
worſe Relation he makes, 'tis next dwelling in a Mill, to dwell with him;
his clack is alwayes going, onely not in 10 good tunc and crder as that we
allude to; the wiſe man could not think of a Condition fo intollerable, as
the beeing yoked with ſuch a Relation, Prov.25. 24. It is better to dwell in
the Corner of an Houſe-top, than with a brawling Woman and in a wide Houſe.
And a brawling man is as very a trouble-houſe, and in fome ſenſe more in-
tollerable, as more piæter.natural. In ſum, a well governed Tongue is
not more our glory, then an unruly one is our ſhame, that we are
pricked on both ſides by Honour and diſhonour, to endeavour as much as
may be the regulation of this Member, as we conſult the Credit of our
whole man. Theſe things that we ingeneral have premiſed may be impro-
ved as motives, and moral helps for the government of the Tongue. But
more particularly in order to it's right management we muſt conſider,
1. It's juſt meaſure.
2. It's due matter.
3. It's proper ſcope.
1. As to the meaſure, and here we muſt note the extreams that are to be
avoided,
.
;
:
.
SERM. X X.
Homo muß we govern our Tongues?
343
avoided, and the mean that is to be obſerved.
1. The firſt extreme is over-ſilence; a rare fault, but a fault againſt
the
very
intent of the Tongue, and is a burying of that Talent, it is juſtly
chargeable with a great deal of evil, and fufpitious of much more, And
this in fome is natural from frigidity, and exceſſive melancholy; they are
the eaſieſt pardoned, though not altogether excuſed, when otherwiſé du.
ly qualified and called, Exod. 4. 10, 11, 12
In ſome this is contracted by others iniquity, theſe are moſt to be pity.
ed, the violent ſuffocation of the thoughts is not without great vexation
of their hearts, as Lot might be an inſtance, 2 Pet. 2. 2. 8. And David, ,
Pſal. 39. 23. I was dumb with filence, I held my peace even from good, and
my ſorrow was ſtirred, my heart was hot within me, while í muſed the fire
burnt.
In others this is affected out of Moroſeres doggedneſs, or deſign, in theſe
the offence is moſt aggravated, the filence is mof ſinful, but more parti-
cularly.
When are we guilty of over-much ſilence ?
1. When Juſtice is obſtructed by it, iny Neighbour has ſuffered wrong,
I know it, without my teſtimony he cannot have right, I conceal it, my
ſecrecy involves me in the iniqnity, Lev.5.1. A pretence of peaceable-
neſs and good Neighbourhood ſtops the mouths of ſeveral in this caſe, but
peace of Conſcience, and the cauſe of Righseouſneſs, ſhould be prefer-
red before all peace, and above every other conſideration take place, if
the matter eſpecially be momentous.
2. When Charity is omitted, and is not like from other hands to be at
leaſt ſo ſeaſonably, and advantagiouſly adminiſtred, there is oft-times
great Charity in a word, and it is the greateſt cruelty iinaginable to ſpare
that word, and is often further heightned from the parties to which it is
grudged. For inſtance, if we are made privy to any thing, the diſcovery
of which is for great publique good and conceal it for private advantage,
beyond what is fitting for our private capacity, and a juſt reward for our
ingenuity. We highly tranſgreſs againſt publique Charity, and are un-
worthy of the benefits of Society, this we learn from the Lepers caſe,
themſelves being Judges, 2 Kings 7.8, 9. Again, if we alone are privy
to a Brother or Friends fault, wherein he goes on, and is not like of him-
ſelf to come off, bolſtering himſelf up in the opinion of it's ſecrecy, a
word of reproof from thee might fave him, and thou art the greateſt Éne-
my
he has if thou with-holdeſt it from him, Levit. 19. 17.
Further, thy own Soul is in a dark and diſmal ſtate, thy Neighbour or
Friend is full of light, by ore queſtion thou mighteſt do much to thy own
illumination, and yet thou pineft away and perilheſt for lack of know-
ledge, where is thy love to thy ſelf in the mean timne ? Tongue Charity is
the cheapeſt of all Charity, and yet many, certainly not without great
guilt, let their Couotries, Friends, and own Souls ſtarve for lack of it.
3. If our ewn Spirits be fowred by it, words kept in, are many times
like humours:ſtruck in, go to the heart and offend the vital parts. Malia
ciouſneſs, cenforiqufneſs, are often fo fed, vent might give relief in this
B
caſe)
.
344
How mul magasrana u Tongwos?
SER M.XX.
i
caſe, and be the onely means for our Cure, if moderately and diſcreetly
given, many can write their probatum eft to this.
4. If our Company, whom we may and ought to pleaſe ſo far as we
can, be grieved or offended at it. Silence where we may be free, and have
wont to be free, and it is juſtly expected we ſhould be free, as among
Friends, Relations, &c. Speakes very cuttingly, and ſhould not caufleſsly
be long kept left it be ill interpreted, it intimates anger at them, or con-
tempt of them, it renders you wholly inſignificant to them, you had as
good ſend your Horſe among them, if you will not converſe like a man
with them
5. If our Calling and Commiſſion from God be to ſpeak, we may not
be ſilent as to any one thing committed to us to fpeak, in this cafe. You
Afts 4. 20. know who ſaid, we cannot but Jpeak, woe is us if we do not ; Paul no other
way
could clear himſelf of their blood, than by proteſting that he had not
ſhunned to declare unto them the whole counſel of God, Acts 20. 27. And
our Saviour doth mainly comfort himſelf, as having hid or kept back no-
thing given in charge to him, Pfal. 40. 9, 10, 11. Loe I have not refrained
my Lips, O Lord thou knoweſt I have not hid thy Rigbreouſneſs within my heart,
I have not concealed thy loving kindneſs, and thy truth, with-hold not thou thy
tender mercies frono me.
6. If the Cauſe and Honour of God call for a publique teftimony no
one in his way may innocently with-hold it, how ever mean be his capa-
city; Children therefore in Chriſts day were called forth to it, and juſti-
fied in it, Mar, 21. 15,16. And when offence was took on a like 'occaſion,
he tells them, that if thoſe should hold their peace the ſtones would immediately
cry out.
You ſee then that there is a time to speak as well as keep filence, happy he
he that hits his time, and he that heeds it, will hardly miſs it, or if he
does, ſhall the more eaſily be excuſed it. We commonly ſay that little
ſaid is ſoon amended, true, but yet for not ſpeaking as well as not doing in
ſome caſes we may be condemned. It is therefore our duty to rouze our
Tongue when it is ſluggiſli, as well as hold it in where it is laviſh, calling
upon it as he, Pfal. 57.8. Awake up my Glory, or as you have another in-
ſtance, Fudges 5.12. Awake, Awake, Deborah, Awake, Awake, utter a
Song,
2. The ſecond extreme to be avoided is Loquacity, or over-much ſpeak-
ing, a fault many are incident to, through the levity of their temper, and
looſeneſs of their Tongues, and it is a very hard task for them to talk much
and talk well, he is peremptory, Prov. 10. 19. that in the multitude of words
there wants not fin. And I ſuppoſe he ſpeaks modeſtly, and that he means
that there is a great deal of lin.
But let our quæry be
Queft. When any one may be ſaid to talk too much?
Some few of many inſtances take as follows.
1. When talking excludes thinking, the Tongue out-runs the wit, a
little of this talk is too much, as being to no purpoſe butto betray our fol-
ly, abuſe our Brothers patience, and waſt precious time, Orre may talk
Eccl. 3.7.
.
16
SERMFFX
Monist we govern our Tongues ?
345
to Children at this rate to ſave a needleſs expence of fenfe, where there
is but little, but it is an intolerable prefumption upon men, to entertain
them with words more crude than our belches, that we fetch not so low
as our breath, and that little differ from an Aſfés braying when it will not
give way to hearing, eſpecially when wifer and better men be preſent;
if they were inferior and weaker, it were meet they ſhould be allowed
their turns, every one may be ſuppoſed to have brought ſomething where.
with the whole might be edified; in ingroſſing all the talk to thy ſelf, thou
art chargeable with unſeemly vaunting, th011 art in the ready way to emp-
rying, there is no hope of thy replenishing, go hoop and hallow in the
Woods, if thou wilt be anſwered only by thy own Eccho, proud men and
paffionate men are apt fo to offend, they have no ears, and ſo are unlike
to edifie, and for any thing they are like to get, had as good keep out of
Company. Mark advice of one that underſtood the government of the
Tongue as well as any other, James 1. 19 Let every man be ſwift to hear,
flow to ſpeak, pow to wrath, the laſt direction is to make good the fora
mer.
3.
tie
When talking ſhuts out working either in our common or Chriſtian
Calling, fome men have got fuck a vein of talking, that it is their great
buſineſs, and for which they neglcct all bufineis, ſo many hours in a day
they ſnatch from all occaſions on purpoſe to chat, this is more then can be
juſtified; the Apoſtle blamce it in the Women of his day, 1 Tim. 5. 13,
they learn to be idle, wandring about from Houſe to Houſe, and not only
idle, but tatle s alſo, and hutie bo jes ſpeaking things they ought not. And
ſure it is more to be reproved in men that ſhould be more ſtayed, and
might be much better imployed; but the Tongue is not onely wont to take
the hands off of buſineſs, but to take upon it the buſineſs of the hands, as
in the great duty of diſtributing to the poor, that will ſerve them with good
words, when the hands ſhould be miniſtring good things, the vanity of
which he upbraids, fames 2. 15, 16. And ſo it is apt to run all Religious
Offices into meer talk, which is like grain that hath only a ſtalk.
4. When the whole man is turned into Tongue, that ſure is a talkative
man. And ſuch there be a great many, that cannot utter half their mind
the Natural way, whether it be from the fulneſs or filthineſs of the mat-
ter they are ſtrffed with you may gueſs, I am apt to think that they are full
of filthy matter, that the Tongue is e'ne aſhamed to utter; or clre ſtraight-
ned to vent faſt enough, and therefore hands, and feet, and eyes muſt
ſpeak too for greater riddance, they talk in Characters for haft, fome.
cimcs
you have ſigns for words, at other times words for Sentences, you
muſt gueſs their meaning: for inſtance, He is ---- l'le ſay no more
that is their way to brand a man, Icaving you to think the worſt you can,
and at leiſure to put it in, reſerving hereby a Liberty for themſelves to
creep out if called in Queſtion, this is the greateſt talker I know, he ſpeaks
when he ſays nothing, and ſays moſt when he utters leaſt Hunc tu Romane
Caveto, look to this man, I durſt almoſt warrant him a filthy beaſt, or
crafty knave, though it may be he onely counterfeits one -- the wiſe man
doth fo repreſent him, Prov. 6. 12,13,14. He walketh with his mouth,
and
B 2
346
Hon mouf we gozjern par: Torgues? SERM, XX
and talketh with his Feet; what a Monſter is this Man ?
3. The mean that lyes between theſe two extremes, is, neither to
wrap this Talent up in a Napkin, nor yet laviſh it away, but prudently
to uſe it as we ſee opportunity to improve it, that in the latter day we
may give an Account
of it.
Rules. In order to the obſervance of which mean I would give the following
Directions.
1. Reſt not in Ignorance that will real up thy mouth in ſilence if thou
beeſt ſenſible of it, or let looſe thy Tongue with impudence if thou over-
lookeft it. Open thy Eyes, open thy Ears, open thy Heart to receive in-
ſtruction, that thou may be fit for pertinent communication, lay in be-
fore thou layeſt out, and particularly know thy ſelf, know whereof thou
art about to ſpeak, to whom thou doft ſpeak, and thou ſhalt not be to
fock how to ſpcak, whether any thing or nothing, whether much or little,
whether interrogatively or doginatically, the knowledge of thy own mea-
ſure will be a great help to keep the right meaſure in this whole mat-
ter,
2. Give not way to idleneſs, imploy thy heart, imploy thy hands,
charge every part with ſomething, and then this buſie Member may ſub-
mit to it's ſhare, and go to it's burthen, but if the whole inan be difenga-
ged, and un-imployed, all the vigor of the man doch ordinarily run to his
Tongue, he muſt be doing ſomething though next to nothing, and talls
commonly into a humour of exceſſive talking, as you may obſerve in
Children that are not come to work, and old people that are partit, unleſs
Grace or gravity of manners check it. The Athenians were this way
tainted, that nothing but News would be diſgeſted, and in gathering and
ſpreading that, they were perpetually Exerciſed, Aits 17.21. but buſineſs
diverts and ſpends the humour, and ſomething tames and moderates this
as well as other Members
3. Avoid Drunkenners, that looſens the Reins of the whole man, and
eſpecially prevents the Government of the Tongue, and ſets it on run-
ning and rambling without fear or wit. It makes men ſpew that were wont
onely to ſpit, it brings up all that is in our minds as well as ſtomacks, in
vino veritas, all will out when the Wine is in, Prov. 23. 13. Perſons of
an aery light temper, .inay find this inconvenience forthwith, upon a ſip
or two of Winc or ſtrong Drink, and for every glaſs of Liquor abate an
Ounce of wit; they thould be more cautious than other men. Wine is
indeed proper for them of a forrowful heart, to raiſe their dejected Spirits
to a due temper, but one that for ordinary is rather touched with too much
levity is quickly over-born with it, and his Tongue ſoon trips however
firm his Feet may ſtand.
4. Watch againſt all paſſionateneſs, that is a degree of madneſs, and
precipitates wiſe men into great Extravagancies of Speech, many can
fcarce hold their hands, but fewer can hold their Tongues under the tranſ-
port of it. If ever the teeth are uſeful to bite in the Tongue, it is when it
is inflamed by Paffion, and has broke in heat from the Government of
Reaſon, either refrain Anger, or refrain ſpeech altogether when angry,
as
SERM XX Wh. *************
347
Horo muft we govern our Tongues ?
1:7 ET
as you would not proclaim your own Folly.
5. Keep under Pride, that never keeps a decorum, but puts you
for.
ward beyond what becomes you, in contempt of others that are not In-
feriors to you, whereas Humility will repreſent them at leaſt even with
you, that you would be awed into a graceful modeſty. If we think we
have all the wit we ſhall next arrogate to our felves all the talk, and by
thinking our ſelves wiſe inake our ſelves Fools.
6. Keep up Charity, which will ſecure from the tranſports of ill will
and Envy.
2. The matter of our Diſcourſe is to be regulated, and here occurs a
two-fold confideration of it.
1. Something it is our ſin to make matter of our Diſcourſe.
2. Other things it is our Duty.
1. As to ſinful matter we muſt wholly reſtrain our Tongues, let no cor-
rupt Communication proceed out of your months, and again, Pfal. 34. 13.
Keep ohy Tongue from evil.
The particular evils of the Tongue are not to be reckoned up in a ſingle
Sermon.
Some general Rules I will therefore lay down, whereto the moſt conſi-
derable may be reduced.
1. Thoſe things are evil, and not to be uttered, whereby God imme-
diately is diſhonoured, and by this we are admoniſhed to take heed of
venting Hereſies, uttering Blaſphemies, all raſh Swearing, forſwearing ,
and taking Gods Name in vain. Sins all of an high Nature, and com-
mitted generally in height of Spirit, and look as like preſumptuous fins,
for which God hath appointed no Sacrifice, as moſt we can reckon up, in-
Num, Is. 30
regard of the finall temptation to them and the impudence that is common
in them.
2. Thoſe things alſo our Tongue is to be reſtrained from, whereby our
Brother is wronged as to his outward man, whether as to Life, Eſtate, or
Name, unrighteouſneſs is the evil of ſuch Specches, a manifeſt evil, and
is aggravated from the degree wherein he ſuffers, and from the directneſs
of our intention in bringing it upon him, though whether directly, or in-
directly of malice and ſet purpoſe, or out of pure weakneſs our Brother
ſuffers and we ſin, that we were no more tender of him, in concernes that
are ſo dear to our ſelves, and about which we have been ſo ſpecially cauti.
oned of God, and of this Nature eminently are ſlander and falſe Teſtimo-
ny.
3. Thoſe things muſt more eſpecially be forborn, whereby our Brothers
Soul is like to be defiled, and his manners corrupted, in that the greateſt.
Charity is here tranſgreſſed. As for inſtance, all unclean Speeches, by
which Luſt may be drawn forth, provoking Speeches whereby paſſion may
be ſtirred up, all inticements to evil, and incouragements in evil, any thing
whereby our Brothers ſpirit may be ligh:ned, or his heart hardened.
4. Such things wherby the fundamental Laws of Society are violated
and all confidence in one another deſtroyed; I will inſtance particularly in
three.
1. Lying,
3.1.
348
SERM. XX.
How muft we govern out. Tommes ?
1. Lying, that makes words ſignifie juſt nothing, and cuts off all com.
munion between one anothers Souls, that we can never know each others
minds, we are hereby at a far greater loſs than if we could not ſpeak at
all, how deteſtable this fin is you may learn by what you read, Rev. 21.
8. Rev. 22. 15.
2. Tale-bearing, that is a Trade ſet up directly againſt all Friendſhip,
and the great bane of Love in the World, which yet has too much coun.
tenance from the generality of the World, but God that is alwayes more
then our ſelves ſollicitous for our good, has eſpecially cautioned againt it,
Levit. 19. 16. And warned us of the evil effects of it, Prov. 18.8.
3. Revealing of Secrets, which deſtroys all confidence, and breaks the
moſt facred Bonds of Friendſhip. And as to thefe we may be doubly faulty.
1. In reference to ſuch Secrets as are committed to us ſub ſigillo, theſe
every one is convinced he ought to keep ſo for his truths ſake, and to an
ſwer the confidence that was put in him, though many are never quiet till
they have broke this Bond, but are rather irritated by their being
bound, Prov. 11. 13- A Tale bearer revealeth Secrets.
2. In reference to ſuch as come to us without ſuch a formal Bond out
of weakneſs or good nature; if there may be wrong to the party confi-
ding in us by divulging what he hath ſo committed to us, the very matter
of the care obligeth us, in juſtice though not in fait fulneſs, we are bound
to be his Secretaries, if a far greater good may not come by the diſcover
ry. And let me here give a ſpecial caucion in a caſe wherein you may be
lyable to Tempiation.
Take heed what you do tell to a Friend, left he ſhould after prove an
Enemy, this is prudence. Take heed you diſcover not, when a Enemy,
what was told you as a Friend, that is Picty.
5. The matter of the Diſcourſe is fauity, when the very ends of it are
over-looked, and you fruitiuſly and fooliſh yq.ander away both time and
Talents, not conſidering that idie words are alſo evil words, and to be
reckoned for another day, Matth. 12, 36, 37
How ſhall we reſtrain our Tongues from all this evil?
1. By purging the Seeds of it out of our hearts, our Saviour looked
upon it as an unnatural thing, and not to be expected, that they that are
cvil ſhould ſpeak good things, in as much as out of the abundance of the
heart the mouth ſpeakerh, Mat. 12. 34. That therefore muſt be firſt cleanſed
that the mouth may be kept clean; while their filthy thoughts, malicious
purpoſes, impetuous paſſions, and idle imaginatibns allowed there, by
the Tongue as well as other wayes they will have their vent: by every
Member the heart will be diſcharging is ſelf of it's abundance, whence
again he obſerves, that out of the heart proceed evil thoughts, murthers, adul-
teries, Thefts, falfe-witneſ , Blaſphemies, Mat. 15. 19. Mind therefore
how you tre ſtill directed to lay the Ax unto the Root, and crucifie the
evil affections of the heart, that you may prevent the "Extravagancics of
the Tongue, Ephef.4.31. Let all Bitterneſs, and Wrath, and Anger, and
Clamour, and evil ſpeaking be piu away from you with all malice ; he difpaired
Clamour and evil ſpeaking ſhould be reitrained except Wrath and Malice
were
Queft.
SER M. XX. How muj we govern onr Tongas?
were extirpated. - And to the fame purpoſe Col. 3. 8, 9. Put off Anger,
Wrath, Malice, and then he haih fime hopes, they might alſo forbear
Blafphemy, filthy Communication, Lying. Let your firft care then be of the
Heart, aud it's firſt motion for every Member thence hath it's impreffi!
ons and all pretence of care izhout a regard to this will be but a palliati-
on, and ve may expecta me violent Eruption.
2. By ſtopping our Ears, and hutting our Eyes againſt every thing that
may
feed the fore-mentioned evil huinours, if they be fermented afreſh
they will flow anew, and be aware of remainders of them in the beſt of
you: If we would effcctually keep a fire from ſmoaking, we muſt keep
it from burning, and to ſecure it from burning keep it from blowing and
freſh ſupplyes of fewel, we can cafily apply this, no refining of the
Tongue without purging of the Heart, no keeping that pure, if any thing
that defiles is ſuffered to enter there; the ordinary paffages into which are
by the Eye and Ear, avoid therefore in profecution of this Direction, all
vain, id angry, envious, malicious Companions, left they be infuſing
into thee their Venom. Bid adieu to all Prophane Ranters and
Ribaulds, to all Tale-bearers and Whiſperers they will kin-
dle the fire of Luſt or Anger if there be a fpark in thee; and next to them,
avoid all Books that are ſtuffed with prophane Jeſts, or that gender to ex-
cellive heats, theſe affault us like formed Armies when occaſional words
are like ſlight Sallyes of a ſmall party. And laſtly, beware of vain and
filthy fights, and the more artificial, the more dangerous, as more affect-
ing the fancy, linking deeper into the memory, and preſſing more impor.
tunately into the mouth, they tickle us into the talk of them.
3. By laying the Laws againſt all idle and evil ſpeaking before our cyes,
in their reaſonableneſs and rigor, their reaſonableneſs will appear, if we
conſider them, as for us, would we any body ſhould abuſe us with lyes
or load us with reproaches ? no; why then it is well God hath provided
by his Law that they ſhall not, and is it not a like equal, thou Thouldeſt
not deal by another, as thou wouldeſt not be dealt by thy ſelf? The Law
then is good, and the puniſhment is as great. Thy Soul may go for an ill
word, conſider of it, ha's an evil word fufficient pleaſure to compenſate
for eternal pain? Sure it is wiſdom to forbear ſuch words if we may pay
ſo dear for them.
4. By conſidering the odiouſneſs of it in others, and in them we may
fee it in it's true colours, things are too near us to be aright diſcerned by us,
when they are obſerved in our ſelves. A Lyar, a falſe-witneſs, a Back-
biter, a Tale-bearer, how do you like ſuch men? Would you have your
Child trained up in ſuch things? Why then will you allow them in your
ſelves? How came they to be more tolerable in you than other men? Is it
that it is no matter what becomes of you? How comes it that you have
caſt off all care of and love to ſelf, that you would have every body better
than your ſelve?
s. By reflecting upon the reproaches we have had from bur own hearts
for it, and the inconveniencies we have ſuffered, and the damages others
have reaped by it, beyond our poflible reparation, is it not time then to
..
take up?
6. By
350
How muft we govern our Tongues ? SER M. XX
..
*
2.
Coin
It is
6. By remembring that God obferves it, and will Judge thee for it, a
Reverend man would aw thee, if there was danger, eſpecially of the
Pillory; and how canſt thou caſt off the fear of God, to talk before him
ſo looſely? How wilt thou like to have all thy vain and vile words road
and aggravated at the laſt day? It will be one part of that days work,
Zude. 15. 16.
here is matter that it is our Duty to Diſcourſe of, the general Na-
ture of which I thall lay before you; as,
; 1. Such, as though of a common and inferio: Nature, as referriog to
things of this Life, yet is of conſequence to our ſelves or Neighbours to
be debated, for the right underſtanding or better managing, of our joynt,
or ſeveral concerns, this as tending to Juſtice, Chandy, Peace, or the
like, by the good uſe it may be of, is Sanctihed and becomes our duty,
and we may not without fin decline it, whe: duly provoked to it; for as
mean as theſe matters feem, God hath concerned hi acto make ſevere
Laws, that we worſt not one another in sein, by which we are obliged
to improve, and imbetter eech other as we in, and forei voſt of all
when by a word it inay be done. How does ;ob's C2G approve
him in his having been a faithful Coenfillor, for eyes to the
Blind. And what a Character does Chris v. * wers, 4.at,
$: 9. they ſhall be i alled the Children of God
mand to Wo; ldly bui ntfsiix dai con
Worldly Diſcourſe, eſpecially when i haus:
a vain Superſtition of feme, not to touch thuis
decline neceſſary profitable talk of them, as it ili
Savice
to God, to be uſeleſs !!!!To men, while by his provisi among
them. Know then, where by weakneſs your Brotx'racis sovice, and
by a greater ſtock of wiſdom you are able to give it, it is is duty in or-
der to the prudent management even of his Worldly affairs to ask it, and
you's as freely to give it, for you therefore, have it, and cnnot other-
wife give a good account of it.
Let me onely caution, that on this pretence you Lanch not out into diſ-
courſe of this Nature.
l'ní a 'onably, as on the Lord's Day, inneceſſarily for meer talke's
fak“, mmoderately, to tha burying of all other Diſcourſe, or hindering
more important buſineſs of your own or Bro.hers, it would alſo be care-
fully avoided that we intrude not cur ſelves, as búſie bodies into the Dif-
courſe of others metters, while we are unconcerned, and to Perſons un-
concerned, for which we are like to go unthanked, whereby our Brother
may be wronged, and no body is edyfied.
2 It may be our duty to Diſcourſe of what is done in the World where-
in God's Juſtice, Power, Wiſdom, Faithfulneſs or goodneſs is advanced ;
One deſign of God's marvellous working is to furniſh us with fit matter
for talking. His Signs in Egypt are particularly noted to have had this re-
ference, that they migbe tell in the Ears of tbeir Sons, and Sons Sons, what
things he had wrought in Egypt, that they might know, that he was the Lord,
Exod. 10. 2. God's works are one of his Books that we ſhould much
${confer
15 to
Caution.
SERM. X X.
How muft we govern our Tongues ?
351
confer about. David pleaſes himſelf to ſee the whole World as fet about
a round Table, conferring their Notes of what they had ſeen and obſer-
ved of God in his works, frow Generation to Generation, Pfal. 145. 5,
6. I will ſpeak of the glorious Honour of thy Majeſty, and of thy wondrous
:orks, and men thall ſpeak of the might of the terrible Acts, and I will declare
thy greatneſs
, they ſhall abundantly utter the memory of thy great goodneſs
This ſeems to be talk for the Gencrality of men, ihere is ſomething in
it peculiarly pleaſing to all palats, and an Example often affccts, when a
Precept would be overlooked; and I am confident, if we could pru-
dently Diſcourſe of the works of God, we might more advantage the
prophaner ſort of men, then by talking to them out of the Word; for
they are prejudiced agaiuſt that, and ſhut upon it ftrcight as perceiving
whereto that would, but they are pleaſed with ſtory, and lye more open
to it, that there is greater hope e're they be aware of their being caught
with it, Pfal. 107.42. That this Diſcourſe may be profitable, take the
following advice.
1. Make wiſe Obſervation, look with both Eyes on what happens, look
jito it, look after God in it, and ſpye what Attribute is eminently glori-
fied by it, Pſal 107.43. Whofo is wife and will obſerve theſe things, even
they shall underſtand the loving kindneſs of the Lord,
2. Make faithful reprefentations, lye not for God, the Romiſh Legends
by their multitude of Fables, have greatly miniſhed the veneration of all
Miracles, one flye ſpoyls a whole pot of Oyntment, the fame does one
lye in a moſt uſeful Hiſtory.
3
3. Make Charitable Interpretations, as to perſons or parties, be not
too levere in cenſuring them, that God makes Examples, it was the fault
and folly of the Jews. Chriſt tells us, they were out, and we as well as
they may be out; let us be warned by them, Luke 13. 1, 2, 3.
4. And make pious applications, and ſtill put in your ſelf as cor cerned
where you note any thing to be learned, 1 Cor. 10. 5. 11. Pſal. 90. 11,
12. Many prophane the Providences of God by their ſlight Diſcourſes of
them, without regard to God or his glory in them, but you cn the other
hand by obſerving Rules, may hallow his name and ſpread his fame.
3. It is yet more eſpecially our duty to be Diſcourſing to one another
of what God hath ſaid to the World for our mutual Direction, caution,
and confolation; this is to be our familiar and frequent Diſcourſe, where.
in we ſhould be moſt delighted, and whereby we may be moſt cdificd, Deut.
6.6,7. Thoſe words which I command thee this day, ſhall be in tbine heart ,
and thou ſhalt teach them diligently unto thy Children, and ſhalt talk of them
when thou fitteſt in thine Houſe, and when thou walkeft by the way, and when
thou lyeſt down, and when thou riſeft up, Col. 3. 16. Let the word of Chriſt
dwell in yon richly in all wiſdom teaching and admoniſhing one another.
What will we adviſe in order to the more calie and profitable manage-
ment of this Duty?
i. Furniſh your felves with all variety of pious matter that you may
have a word to adapt every occafion, and bring out of your Treaſure new
or old according to the Seaſon, hence you will have a preſentneſs of mind
C
V!
P.
to
5
352
How mongle we groente wo Tongres?
SERM, XX.
&
to the work, and there will be a peculiar gratefulneſs in the words as fa-
vouring neither of force or affectation, in this ſenſe Chrift had the Tongue
of tbe Learned, and thus he would have every Scribe inffructed, this would
Mat, 13.52.
make our Diſcourſe ſtill pertinent that it could not well be rejepped, Prov.
ofa. 50.40. 25. 11. a word upon the wheels he calls it, in reſpect of readineſs and re-
gularity.
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 flow from your mouths, and glow up-
on your Companions hearts, you ſeem in earneſt, and they know not how
to take in in jeſt.
3. Fortifíe your felves for ſuch Diſcourſe, reckoning you may meet
with diſcouragements, but put on the brow of braſs, be not diſmayed nor
alhamed, let iniquity be aſhamed and ſtop it's mouth, but while vanity
and all manner of Ribaldry paſſes currant in every Company, let not good
Diſcourſe to creep into a corner, as if it alone were guilty. Say as Panl,
I am not aſhamed of the Goſpel of Chriſt, and reſolve to walk and talk accor.
ding to it, ſay the World what they will of thee for it.
4. Watch óccaſions to fall moſt handſomely 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 felves 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 were directly put by,and
yours preferred.
5. Labour to make your good Diſcourſe every way as grateful as it may,
wiſely confidering perſons you are converſing with, what is to be ſaid, and
how every thing may take beſt thit you ſay, becauſe the Preacher was wife
Eccl. 2. 10. be fought out acceptable as well as profitable words, and no doubt accep able
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 tlem tó
one, and ſome to others, and ſome to all.
To begin with thoſe that are more general and adorn all Diſcourſe, ſich
are meaſure, ſeaſon, ſuitableneſs, ſwcetneſs, 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 para
fions conſidered, their perſons or parts duly reverenced, when th:ir Ears
are impertinently entertained, or perpetually with the ſame things tired.
And then more particularly, modeſty wins much on Superiors, familie
arity on Inferiors, a pleaſant Lepor or Saltneſs upon Equals, freeneſs on
Friends, Courteouſneſs on Strangers, meekneſs op Offenders , plainneſs
on the Ignorant. You need take leaſt care to pleaſe the wiſe, for hc heeds
the matter, and can make allowances for the manner of the Diſcourſe.
Is that Lepor or Saltneſs of Speech we ſpoke of allowable in holy Dif-
courſe
The grounds of doubt are in that the Apotle feemas to reckon it inconve-
when inany Diſcourſe, Ephef. 5.4. And it may look like a tranſgreſion of
that
SER M. XX.
How muft we gooer Tongues
353
that peculiar gravity that ſeems proper for our Religious Diſcourſe.
Firft, it is generally granted that the word (Hotporalia ) by which this
Jefting or facetious expreſſing our ſelves, condemned here by the Apoſtle
is noted, is of a good ſignification, and was of good Reputation among
the foberett Heathen, and imported as they deemed one of the great vir-
tues, 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 gencrally ſuppoſed that this Lepor or Saltneſs of Speech, was
ordinarily abuſed, and under pretence of wit moſt meu 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 moreidly ſquandring away their wit, without reípect to thoſe
chief ends, for which God gave it, and they are obliged to uſe it, mind-
ing 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 lets fl, e at, as alſo they apprehended, that Tranſlated the word by
ſcurrility, into which thuis Lepor was degenerated. Now our wit may be
reckoned to be abuſed,
1. When we are conceited of it, and uſe it purely in Oftentation 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 immoderatc in it, and either vainly or extravagantly
laviſh it, wit ſhould be uſed like Salt, ſparingly, a graiu or two docswell,
a meal ſurfeirs, 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 ou r Pro-
phanoneſs, or to our Brothers by over-ſharpneſs; and we ſhould be eſpe-
cially 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 conceitedncſs.
4. When to any baſe ends we proſtitute it, as firſt, to expoſe holy
things or Perſons to the ſcorn of Fools, lefning 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 Laughear, among thoſe eſpecially which we ſhould rather provoke to
weeping. From all this at 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 froin Scripture Examples, even in moſt ſerious and weighty matters.
And I note eminently three occaſions where there may ſeem needful fome
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
C2
ſpeaking
.
35.4
How muß we govern our Tongues ? SER M. XX.
>
201. 12.,II.
ſpeaking was waved by Nathan, 2 Sam. 12.1. &c. And again, by ano-
ther 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 neceſfity
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 keeneſs upon them, for which purpoſe it is moſt frequently uſed in Scrip-
ture, as you may ſee notable inſtances, 1 Kings 18.27. 2 Kings 17 32,
33. the proud Fool will not be convinced otten 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 fort of men, Prov. 26.5. Anſwer a Fool according to his Folly, left he
be wiſe in his own Conceit; according to his Folly, that is, according as
his Folly does deſerve, anſwer him tharply, ſmartly, utterly ſilence him,
that he may take care to ſpeak wiſer another time repone illi verbera & vira
gam) as one ſays, anfwer him words as ſmart as Rods, the Fools back re.
quires them, Prov. 26. 3.
3. If as Nails we would drive our words (to which alſo they are con-
pared ) 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 thim
are bearing alluſion to his Sons names, ſuch as Jehudah, podudah; Dan,
Jadin; Gad, Gedud, &c. the Mothers impoſed their names for one Rel-
Ton, but ſomething in their future condition the Father ſees that agrees
well enough to their names, whereon he chooſeth"to read their deftinies as
it were by them, for the more eaſic remembrance of them. I would not
thefe Examples ſhould be abufed, to prevent which let me only caution.
That we gravely, {paringly, and for like neceſſary ends, do imitate
them, or pretend no Patronage from them. To proceed.
6. Naturalize this Diſcourſe if poſible, 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 chicfly, got by frequency. We muft in a manner con-
firm our felves to this dialect, that we may get this Excellency in it, for
which purpoſe let your converſe be moſt with thoſe that ſpeak this Lan..
guage,& converſe with all that are any way capable in this Language; pro-
voke 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 & among your familiars,
initiate your felves herein they will bear with your ſtammerings, which you
imight 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, hat
all Scholars that have been bred in Chriſts School underſtand you, you here-
in have converfe with them; and it is no great matter if you are a Barba
sian to others, if it quits you of their Campany it does you a kindneſs, if:
this
-
:
SERM. X X. Horo muft we govern our Tongues ?
355
*
this way you can be quit of vile and vain Companions, it is the honoura-
bleſt way you can be rid of them, and ſo far as ſeparated from them you
have Heavens happineſs on Earth better a grcat deal-they ſhould be angred
and cſtranged from you upon the holineſs of your Diſcourſe, then you
grieved or defiled by the commonnefs or Prophaneneſs 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 ingage 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., it being the Lan- Motivesi.
guage 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 burging place. And the Field and ebe 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, Pfal. 39.
4. &c. Lord make me to know my end, and the meafure of my dages what it
is, that I may know how frail I am. But turn him to the Word, he ha's
ſomething there; God, Chriſt, Men, Angels, Liſe, Death, things pre-
ſent, things to come, all things are his, confine then to your own matters,
eſpecially ſmce 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 prat.
tle 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 fecms 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 fome:
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 Dottrine, for Rea
proof; for Correction, for Inſtruction in Righteouſneſs, that the man of God!
may be perfect, throughly furniſhed unto all good works. Yea, ſuch Diſcourſe
doe's not onely fit us for the work of this world, the beſt, the nobleft
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 alwayes in their eyesign
he is ever, in their mouth, the work of Heaven will.not be uncouh ti,
356
SERM. XX
Har manuft me governor Tongues ?
2.
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 pleafant next to the Songs of Angels, the pious
conference of holy mea, is the ſweeteſt melody our ears can be entertain-
ed 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
ford 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 played th: Knave, and ſuch
a man hath play'd the Fool, fuch a Family is at great Diſcord, or in great
diſtreſs; ſuch a Nation is involved in War, or ſuch a Perfon háth thed the
blood of War in Peace, for ordinary we hear nothing but what it is a vexati-
on to hear,noihing but what may make our Ears to tingle,or if onghi feins
at preſent to tickle them, as prophane Jeſts and idle ſtories may for a wiile
do, this tickling ends in torment, the Erris put out of Order, and the
Heart as being defiled is not a little diſcompoſed, he Houd fee rolul plea.
fure in the Speeches, that he abhorred the Songs of Smers, is having no
harmony in them, their Mirth was rather his Sorrow, Eccl. 7. 5. it is
better to bear the rebuke of the Wiſe, than for a man to hear tbe 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 pera
formed by others, we hear of an end that ſhall be put to all earthly trou.
bles, 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, excepr 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 with you had -
1. Táken, it may be as to your ſelves you were in Company with Per-
fons eininent for grace and knowledge, here was an opportunity of doing
your own Soul good, but by the ſtream of your impertinent tattle, all sa-
voury Diſcourſe was diverted, that Seaſon was neglected, afterwards
you ſee your lack of knowledge, the Inſtrument is removed, 'Ah Fools do
we not then cry out of our ſelves, the opportunity is gone, and we are
undong. How muſt it gall an awakned: Jew to think what Diſcourſe he
had with Jeſus Chriſt; is it Lawful to give Tribute to Cæfar? Here is a
Woman caught in Adultery, why do not thy Diſciples Fait? &c. Ah had
I nothing elſe to inquire of my Saviour ? Would it not have been more
pertinent to have asked what I ſhall do to be ſaved? But he is gonc, and
muſt dye in my ſins: how many Perſons have we ſent away, that have
had a word of wiſdome in their hearts, having learnt only what a Clock it.
was, what weather, what News, forgetting to ask our own hearts, what
all
*
SER M. XX How muft we govern our Tongwes? 357
all this was to us, and inquire of them things worthy of their wiſdome
and our learning. Secondly, as to others, you may ruc the opportunities
you have loft, here lay a poor wretch with one foot in Hell, would be
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 adınonition as a complacent impertinency, which will
redound to neither of your advantages you part, the man syes in his fins
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 hardneri, the Lord reward your neglegcnce, oh give not poor
Souls occafion 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 forbear-Object.
ing holy Diſcourſe.
No, Friend, it was want of mind, thou art not ſtreightned in thy Suh. Anſw.
ject, but in thy ſelf, Religious matter has no End; Eternity is not ſuffi.
cient for it, but chouart 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 it's fcope, what is aimed at in every motion of it, either
immediately or ultimately, for without ſome fcope it is vain talk, and ac-
cording to the goodneſs or badneſs of our ſcope, it is ordinarily good or
bad to talk. I fay ordinarily, for ſome talk is ſo bad that it is ſcarce capa-
ble 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 fimplicity pardoned, and the good aimed at in them, as of lin-
cerity rather rewarded. As Paul, Rahab, and the Egyptian Midwives
might be inſtances, but let us take heed of making them Examples. Bnt
ordinarily, as I ſaid before, the Scope doe's much unto the Specification of
the Speech, ſo much.
1. That fair ſpeeches become foul if dirty deſigns be couched under
them or carryed on by them, he cryes out therefore for help againſt the
Flatterer, as if he was a Murtherer, Pfal. 1 2. 1, 2, 3. Help Lord for the
faithful fail; they ſpeak, vanity
every one with his Neighbour with flattering
lips, &c. the Lord Mall cut off all flattering lips, Pral. 55. 21. His words:
are ſofter than Qyl, get are they drawn Swords. The like may be ſaid of the
fawning Woman, that intices to vice, Prov. 5. 3,4. The Lips of a ſtrange
Woman drop as an Honey comb, but her end is bitter as Worm wood, 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, or colour
finful practiſes, hereby they are prophaned, and the holyer they be the
wickeder woe to you, yee devour Widdows Houſes, and for a pretence
make tong Prayers.
3
3. Qur
1
358
How muf we govern our Tongues ? SER M. XX.
3. Our moſt common ſpeeches, that might otherwiſe ſeem culpable,
are not only allowable, but commendable as they may be referred unto
fome good purpofe. As firſt for the remiſſion of a mind, over-bent and
burthened with ſerious matter, that one may return with more vigor to it.
Secondly, For the prevention of worſe Diſcourſe, where better will not
be entertained. Thirdly, For inſinuation into bad men, that we may gain
an opportunity of doing good upon them, and for introduction into bet-
ter Diſcourſe, which abruptly cannot be brought in.
So much then depending upon the Scope of our Diſcourfe, let me give
two Cautions hereon.-
Firſt, That none Pride themſelves in the material goodneſs of their Dif-
courſe, if the deſign be bad, it is like a fair Apple rotten at the core.
2. That we judge none rafhly, for the ſeeming commonneſs of their
Diſcourſe, if it be not their common dialect, and eſpecially if they are
among common
ſpirited People, there may be a pious guile in it, a reaſon
for it, and it is Charity to ſuppoſe it, but let every one judge himſelf, who
onely hath a Capacity to know himſelf, and let us all be cautious howa
ever that we lay not a ſtumbling block before a weak Brother.
Caution. .
SERMON
.
inte
!
SER M. XXI.
359
*************************
Political t తంతు తంతంలో
F
SERMON
X XI
How may Detra&tion be boſt prevented or Cured?
PSALM X V. VERSE II 1.
He that bi' biieth not with his Tongue, ner doth evil to his Neigh.
bour, nor takeib up á neproach againſt his Neighbour.
3
A
Mong the many Sins for which God is contending with England,
and eſpecially with the Profeſſors of Religion in it, I doubt
not bnt one, and that none of the leaſt is, the grofs miſgo-
vernment of their Tongues. The abuſes of the Tongue are
many, one whereof is the malignity of it. And whereas in David's time
a malignant and virulent Tongue was the badge and cognizance of an
Atheift, Pfal. 59.7. Bebold, they belch out with their mouths, Swords are in
their Lips, for who ſay that they doth hear ? Now alas this Spot is become
the Spot of God's Children, and high profeſſors of Religion. A man
can ſcarce come into any Company but his Ears ſhall be filled with certis
fures, detractions, reproaches, Party againſt Party, Perfon againſt Per-
ſon: Inſtead of that old Chriſtian Love and Charity, for which the An-
cient Chriſtians were noted and applauded even by their Adverſaries;
( Behold, ſaid they how the Chriſtians love one another.) Mens hearts are ge-
nerally full of rancour, and their Tongues of ſharp reflections, con.
temptuous and reproachful expreſſions, cenſures and flanders, againſt their
abſent, and oft-times innocent and more worthy Brethren. This is the
Diſeaſe which I would endeavour to adminiſter ſome Phyſick to from theſe
words.
The Coherence is plain. David propoſeth a Queſtion, verſe 1. Lord,
wbofball abide in thy Tabernacle ?? Who ſhall dwell in thy holy Hill? By which
you
360
How may Detraction be beſt prevented or Cured? SERM. XXI.
Doct.
you may underſtand either Sion, where the Ark then was, or Moriah ,
where the Temple was to be Built, and by either of them, the Church of
God here, and eſpecially the Heavenly Temple hereafter.
So that it is as if David had ſaid, and asked, what is the qualification
of the true Members of God's Church, of the Citizens of the New Jeo
rufalem ? By what properties are they known and diſtinguiſhed from other
men To this David doth not anſwer, that they are ſo differenced by
their high Talkes, by their crying out upon the ſins of other mea, or the
wickedneſs of the times, by their frequent attendance at God's Taber-
nacle; but by the uprightneſs of their Hearts, by the good Government
of their Tongues, by the holineſs of their Lives. Verſe 2. He that walk-
eth uprightly, and worketh Righteouſneſs, and ſpeaketh the Truth in bis bears.
And in this 3d verſe that I have now read, He that back-bitetq not with his
Tongue, nor doth evil to his Neighbour, nor taketh up a Reproach againſt his
Neighbour. It is the laſt clauſe which I intend to ſpeak to, becauſe it will
comprehend the former. Nor takeh up & Reproach against his Neighbour.
The words I ſhall explain in the handling of the Doctrine, which is
this.
It is the Duty, and muſt be the care of every true Chriſtian, not to take up a
Reproach againſt bis Neighbour.
i ſhall frit explain the point, then prove it, and laſtly, apply it.
For Explanation, 3 things are to be inquired into.
1. Who is iny Neighbour ? There are ſome men of Name in the world
that will tell you, that in the Language of the Old Teſtament, by Neigh-
bour is to be undeſtood one of the ſame Countrey and Religion, Popularis
Ifraelita, and it is the peculiarity of the Goſpel that every man is made
my Neighbour. But if we examine Scripture, we ſhall find this to be a
groſs miſtake. I need not go farther for the confutation of it, than to the
Decalogue it felf; Thou shalt not bear falſe Witneſs againſt thy Neighbour.
I ſuppoſe it will ſeem a very hard ſaying to affirm that it is Lawful to bear
falſe Witneſs againſt a Stranger. So when God commands, Thou ſhalt
Hoe lye carnally witb thy Neighbours Wife, Levit. 18. 20. 1 prefume thefe
Gentlemen would not allow themſelves that Liberty with the Wife of
a Stranger. If God may be his own Interpreter, this Controverfie will
quickly be ended from Levit. 19 ch. where if you compare two Verſes
Verſe 18. Thou ſhalt love thy Neighbour as thy ſelf, with Verſe 34. But the
Stranger that Dwelleth
with you ſhall be unto you as one born amon you, and thou
shalt love bim as thy ſelf; you will not need the help of an Artiſt to form this
Concluſion, that the Stranger is in Gods Account, and ought to be in
mine Account, my Neighbour. To the fame purpoſe you may pleaſe to
compare two other places of Scripture together, Dent. 22.4. Thou ſhalt
not ſee thy Brothers Aſs nor bis Ox fall down by the way, and hide thy felf from
them: thou shalt ſurely help him to lift them up again, with Exod. 23. 4, s.
If rhou meet thine Enemie's Ox or his Aſs going Aſtray thou shalt ſurely bring
bim back again. If thon ſeeft the Aſs of him that hateth thee lying under his
Burthen thom fhali help. bim up. He who is my Brother, which is nearer than
2 Neighbour, in the one place, is mine Enemy, and he that hateth me in
another
SERM. XXI. Homo many Detraction be beff prevented ar Curell?
31
.
another place. And it is furcher obfervable to this end, that the Hebrew
word yn and the Greek wusio a Neighbour is ufually rendred in Scripture
by irupos, another, as Rom. 13. 8, 9. He that loveth another bath fulfilled the
Law, for, the Law faith tloufhalt love thy: Neighbour asithy ſelf. Moſt true
therefore is that of St. Auguſtinc, Proximus eft omnis homo homini, evetiye
man is a Neighbour to any other man. Nay, the more intelligent part of the
> Jews were of this Opinion, and Kimcha upon theſe words faith, Ho ist
Called my Neigbbour with whom I have any buſineſs. And the Saribe, of whom
we read, Luke 10. knowing the miſtakes of many of Brethren, asks our
Saviour this Queſtion, Verſe 29. Who is my Neighbour?! And our Savi.
our gives him an Anfwer, the ſum whereof is this that even the Samarja
tan was to be looked upon as his Neighbour.
2. What is a Reproach?
I anſwer ingeneral, it is nothing elſe but an evil Report, or an evil
Speech,unduly uttered concerning another.
Now a Report is evil two wayes.
1. When it is evil in it felf, a falſe Report : when a man bely.es his
Neighbour, and bears falſe Witneſs againſt him, either in judicial pro-
ceedings, or in common Converſation? Theſe kind of evil Reports Dao
vid was Exerciſed with, Pfal. 35.11. Falſe witneſs did riſe up; they laid to
my.charge things that I knew not.
2. When it is evil to a mans Neighbour, when your Speech tends to
your Neighbours diſparagement and defamation. And here I muſt inform
you that a man may be guilty of Reproaching men by Commendations ,
as David ſpeaks of his Enemy, Pſal. 55. 21. His words were mostler ihan
Oyl, yet were they drawn Swords. It is the uſual Practice of ſome men to
ſmooth the way to a reproach by a Commendation, and to raiſe a mans re-
putation that he may tumble it down with more advantage.
2. When a man publiſheth a Neighbours ſecret Infirmities or fins. This
all cafuits allow to be a kind of Detraction : and good Reaſon; for though
the matter may be true and good; yet the principle from whence this pro-
ceeds is evil. It proceeds from want of Love to my Neighbour, and of
the juſt care that I ought to have of his Credit: And the Ends either of
Speaker, or of the Speech, in it's own Nature, or of both are evil, even
to bring his Neighbour into contempt or diſgrace.
3. When a man aggravates the real or ſuppoſed faults of his Neighbour
either in Opinion or in practice. Certainly the Profeſſors of this Age, and
this City, are deeply guilty in both theſe reſpects.
1. In aggravating other mens real or ſuppoſed Errours and miſtakes.
Often-times men call that an Errour through their own Ignorance or pre-
judicate Opinion, which in the judgment of far wiſer and better men than
themſelves, and in reality, is a precious Truth of God: And the pardona.
ble miſtakes of their Neighbour they decry as fundamental and damnable
Errours, or at leaſt as Errours dangerous to Salvation. I am far from
pleading for Etrours that are really damnable, or highly dangerous, fuch:
as thoſe of the Papifts, Socinians, Quakers, and the like: But there are
otherand leſſer, differences among Pronostumeswho holding the Head as
D 2
the
362
How may Détraction be beft prevented.or Cared? SERM. XXI
>
7
the Apoſtle ſpeaks, differ in Doctrines of leſs moment, or in the me-
thods and modes of Worſhip, in Rites and Ceremonies, which poſſibly
one man thinks to be neceffary, another to be Ławful and indifferent, ano-
ther ſinful , and by theſe differing Opinions it is lamentable to conſider,
and I confefs. I cannot think of it without horror and loathing, how Pro-
teſtants traduce and defame one anotber. The one is Superſtitious, Idola-
trous, a Formaliſt, a Prophane Perſon, and one that hath no ſenſe of Religion.
The other is an Heretick, a Schiſmatick, a Fanatick, a licentious lawleſs
Perſon that follows his own ſenſuality, and hath not the fear of
God before his Eyes. Thus they murually rail at one another, as if
they had neither ſenſe nor Conſcience. Nay, the Diſeaſe is grown to
that heighth , that not content to cenfure mens Opinions; they will
alſo judge of their Conſciences, and ſecret intentions, as if they
maintained fuch Doctrines against the light of their own Conſciences.
A Cenſure which proceeds from deep Ignorance of the merits of the
Cauſe. It were, I confeſs, a very deſirable thing that all men were of one
mind, and Chriſtians indeed are to labour for it, and to pray for it, 1 Cor.
1. 10. I beſeech you Brethren, by the Name of our Lord Jefus Chrift, that
you all ſpeak the ſame things, that there be no Diviſions among you, bur that you
be perfe&tly joyned together in the ſame mind and in the ſame judgment. But if
a man conſider the great weakneſs of moſt mens underſtandings, the In-
finite variety of their parts and apprehenſions, Educations, Inclinations
Intereſts, or what the Scripture hath forc-told, There muſt be Hereſies
that they that are approved may be made manifeft, I think he will concludo
that he who ſhall cxpect this abſolute harmony and uniformity in this
World muſt either dream or dote. And therefore the Holy Ghoſt hath
directed us what to do in caſe of ſuch differences of judgment, to wit, to
talk charitably toward thoſe that differ from us: Rom. 14. 15. if thy Bro-
ther be grieved with thy meat now walkeſt thou not charitably: And to agree
with others as far as we can, Philip. 3. 15; 16. Let us therefore as many as
be perfect berhas indeed, and if in any thing you be otherwiſe minded, God ſhall
reveal even this unto you. Notwithſtanding whereto you have already attained
let us walk by the ſame Role, let us mind the ſame things. But for thoſe mu-
tual reproaches and cenſures one againſt another, I must take the boldneſs
to charge you all as you tender your Salvation, to have a care of them; for
though theſe.points wherein you differ be difputable, yet this is out of all
diſpuţe, that you qught to love your Neighbour as your ſelf, and that you
ought not to take up a Reproach againft your Neighbour. And therefore take
heed left while you condemn another man for diſputable and leffer Errors,
you do not run into an indiſputable Crime and fundamental Miſcarrie
age. ::
20 Men are guilty of reproaching their Neighbours by aggravating their
Errors in practice and converfation. When men cenſure and reproach
others for things indifferent; and, of ſmall moinent. As for Example; In
their Habits and. Garbs I am not lgnorant that there are great miſcarriages
ia mens Habits, and that the Buſh that hangs at the door doth frequently
difcoyer what 18 wickin, and tell the pride of mens hearts, and there are
certain
SERM. XXI. How may Detractionbe beſt prevented or Cured?
363
bour two ways.
certain bounds and limits to be obſerved, that mens habits be agreeable to
their Quality, Eſtate, Calling, and Condition in the World: but yet there
is à juſt Latitude in theſe things, the Lawfulneſs of them doth not conſiſt
in a Mathematical point, theſe are to be regulated by the Cuſtoms of times
and places: Now if a man fee another that doth a little vary from his
fancy or practice, whoſe Garb is a little more Ornamental chan his, though
not much extravagant, if now he judgeth the ſtate of this man, and con-
cludes him to be a prophane or carnal Perſon, this is a reproach. So again,
when a man commits ſome miſcarriage towards his Neighbour through
careleſsneſs, or forgetfulneſs, or miſtake, it is a common thing for men to
charge it as a malicious deſign intended for their hurt; this is a Reproach.
And you may eaſily multiply Inſtances in your own thoughts.
3. Queſtion what is it to take up a Reproach againſt a mans Neigh
bour?
I anſwer: It is a defective manner of expreſſion : and therefore is di--
verſly ſupplied; but eſpecially and moſt reaſonably two ways, and ac-
cordingly a man may be guilty of taking up a reproach againſt his Neigh-
1. When he takes it up into his mouth. The Hebrew word is often fo
uſed : As Exod. 20.7. Thou fhalt not take the Name of the Lord thy God iz
vain. Not take it, that is not lift it up upon thy Tongue, or not take it in-
to thy Mouth. So Iſaiah 14.4. Thou ſhalt take up this Proverb againſt the
Proverb againſt the King of Babylon; that is, thou ſhalt take it up into thy
lips, thou ſha't utter and publiíh it. Thus Ezek. 26. 17. They shall take up
a lamentation for thee: which is explained in the following words, and ſay
to thee, how art thou deſtroyed: And therefore elſewhere the word, Lips or
mouth, is added: as Pfa: 16.4. Their drink-oferings of blood will I not offer,
nor take up their names into my lips. Pfa. 50.16. What haft thou to do to de
clare my Statutes. or that thou ſhouldest take my Covenant into the mouth?
And this phraſe of taking up, may poſſibly reſpect the ſcituation of the
Mouth above the Heart ; which, according to the Opinion of the He-
brews, is the ſeat of the Underſtanding : As if he had ſaid; If there
ſhould riſe in thy heart any evil thought or device againſt thy Brother, let
it die there, let it never come up into thy mouth. Now in this reſpect a -
man may be guilty of this ſin of taking up a reproach againk his Neigh
bour two ways.
I. When he is the Author and firſt raiſer of a reproach: Such as Sane
ballat was, Neh. 6. 8. There are no ſuch things
, as thou ſuyet , but thou feign-
eft them of thy own heart.
2. When a inan is the Spreader or Promoter of it. Suppoſe it comes -
from another Fountain, if thou art the Conduit pipe by whom it is con-
veyed to others, thou art guilty of it. Levit. 1.9. 16. Thou shalt not go up.
and down as a Tale-bearer among thy people.
2. When a manicakes it into his Ear: So fome expound theſe words,
thou ſhalt not receive, not adınit; not endure a reproach againſt thy Neight
bour. You know the Receiver of ſtoln goods is as obnoxious to the Law,
as he that takes them away: So then a man may be guilty of this fin, not
onlyy
:
364
How may Detra£tion be beſt prevented or cured? SERM. XXI.
..
only by ſpeaking, but alſo by the hearing of a reproach againſt his Neigh-
tour; and ſo he may be three ways.
1. When a man quietly permits it, and gives no check to it. This is
certain, the great Law of Charity commands me not only to do no hurt to
my Neighbour, but alſo to ſuffer no hurt to be done to him, which it lies
in my power to prevent or remove. If another fet his houſe on fire, I muſt
len i my help to quench it; I muſt pull my Neighbours Oxe out of the Pit,
though another man hath caſt him in; and conſequently, when the good
name of my Neighbour is invaded by another , if I patiently bear the re-
proach, I make my ſelf guilty.
2. When a man hears a reproach againſt his Neighbour greedily, and
with delight. It is a ſin, and that of no ſmall ſize, for a man to take pleaſure
in the fins of others; and therefore the Apoſtle makes it an aggravation of
fin, Rom. 1. 32. Who knowing the judgment of God, that they which commit
ſuch things are worthy of death, not only do the ſame, but alſo have pleaſure in
them that do them: i Cor. 13.6. Charity rejoyceth not in jäiguity, but rejoycerb
in the truth. Conſider, I beſeech you, the commonneſs of this ſin, if a re-
proach be faſtned upon one who is a mans Enemy, or of another Party,
men commonly hear ſuch reproaches with delight, not conſidering that
this is not only a blemiſh to his own Party, but alſo a blot to Chriſtianity,
a reproach to the Proteſtant Religion, a fin againſt God, and againſt the
Goſpel, a ſcandal to men; and theſe things ſhould rather call for tears,
than laughter, and approbation. And therefore when a man lecms to ap-
prove another mans reproach, and encourage the reproacher, he involves
himſelf in the guilt of it. It is the ſaying of a very Learned Man upon the
Proverbs, That it is not eaſie to know whether is a greater finner, or whether
is the greater plague to a Commonwealth, he that spreads a reproach, or he that
willingly receives it.
3. When a man eaſily believes a reproach. It is ſaid indeed, I Cor.
13.7. Charity believeth all things; but the object of this belief is the good
of my Neighbour, and not his evil. Charity readily believes well concern-
ing its Neighbour, where there is the leaſt colour or foundation for it; but
it is flow to believe evil concerning hlm: and when a man is prone to be
lieve evil concerning another man, it is a great ſign of an uncharitable dir.
poſition, the reaſon is, becauſe men do moſt readily believe thoſe thing;
which comply with their own deſires and inclinations; as in Wars ind
differing Factions, every man is apt to believe good tidings concerning his
own Party. Good men are the leaſt fufpitious, and floweſt to believe evil.
of others, of which yon have a remarkable inſtance in Gedaliah , when
Johanan told him of Iſmaels deſign to murther him, it is faid, he believed
him not, Jer.40.14. And when it was preſſed upon him a ſecond time,
and Johanar offered to puniſh the Conſpirator, and to prevent the Execua
tion of the Treaſon, he ſaid, Thou shalt not do this thing, for thou ſpeakeft
falfy concerning Iſmael, verſe 16.
You may obſerve how backward fond Parents are to believe any ill re-
port concerning their Children; and whence doth this proceed? even
from an inordinate love and kindneſs to them: and therefore on the con
trary,
.
SERM. XXI. How muy Detraction be beſt prevented or Cured?
365
trary, mens credulity unto evil reports, coneerning their Neighbours, doth
proceed from want of love and affection to them. So much for the Ex-
plication.
2. The Proof of the Doctrine ſhall conſiſt in the repreſentation of the
finfulneſs and injury of this practice of cenſuring , back-biting, and rea
proaching of others. And that I may more effectually diſſwade and afa
fright my ſelf and you from it, I ſhall diſcover to you how pregnant a fin
this is : There is a complication of injuries in it. It is injurious; Firſt, ta
God; Secondly, to your ſelves; Thirdly, to the Party cenſured or reproached;
Fourthly, to other men.
1. To God and Chriſt in divers particulars.
1. It is an invaſion of Gods Prerogative. You know how dangerous a
Crime this is , when it is committed againſt an Earthly Prince: nor can
you in reaſon think it leſs criminal and hazardous, when it is committed a.
gainſt him who accepteth not the perſons of Princes, and who is greater than
the Kings of the Earth. And therefore obſerve how ſeverely God rebukes
this fin in the Epiſtle to the Romans, Chap. 14. when men did cenſure and
Reproach one another, either for the Obſervation of dayes and meats, as
guilty of Superſtition, or for the neglect of them, as proceeding from lia
centiouſneſs, what faith the Apoſtle? Who are thon that judgeſt another mans
Servant : verſe 4. And, But why doft thou judge or ſet at nanght thy Brother?
For we muſt all ſtand before the Judgment- ſeat of Chriſt
, verſe 10.' As if he
had ſaid, thou doft ſet thy ſelf in the Throne of God, and thou doft take
God's work out of his hands.
2. This is a manifeſt breach of the Laws of God and of Chriſt, the
things, as I ſaid before, which thou doſt cenſure and reproach another for,
are often-times doubtful and lyable to diſpute, but the Command of God
againſt this ſinful practice, is evident, and without controverſie. He,
whom thou cenſureſt, poſſibly may ſin, but thou that doft reproach him,
certainly doſt ſin, and that againſt clear Light, and ſo thou doſt put thy
felf into the Number of thoſe that rebell againg the Light, which is men.
tioned as a great aggravation of ſin, Job 24. 13. The Law of God hath
ſo evidently forbidden this fin, that if thy Conſcience doth not ſmite thee
for it, if thou canſt go on quietly in this fin, it is a ſign thou art in a deep
ſleep, if not dead in Treſpaſſes and ſins. That this practice is ſo great a
breach of the Laws of God, and of Chriſt will appear by theſe particu-
lars.
1. It is againſt perticular and expreſs Scriptures, forbidding this practa
ice. The Text is evident, it is not like ſome places of Scripture, which
are hard to be underſtood, and ſoon wreſted, but it is ſo plain, that be that
runs may read it, none ſhall dwell in Gods holy Hill' that allow themſelves
in this practice. Again, Exod. 23. I. Thou shalt not raiſe a falfe. Report:
againſt thy Brotber. A falſe Report, either that which thou knoweſt to be
falſe, then thou art guilty of Forgery: or that which in the Iffue ſhall be
found to be falſe, in which caſe thou art guilty of raſhneſs and uncharita.
bleneſs. In the Hebrew it is a vain Report, a report that wants the foli..
dity of a through information, and of real uſe to thy Neighbour, jam.4. 11.
Spel
Mies
366
How may Detraction bebeft prevented or cured? SERM. XXI.
A
Beli
Speak not evil of another, for be that ſpeakech evil of bis Brother, and judgerho
bis Brorber, ſpeakech evil of the Law, and judgerb the Law, and ſo, in the
groffeſt ſenſe, is an Antinomian, Titus 3. 2. Miniſters muſt put people in
emind to ſpeak evil of no'man.
2. This is againit the fundamental Law of Love and Charity, which is
the chief of the Laws of God, ſo great a Law that the reſt of the Laws
of God muſt give place to it; Sacrifice, Sabbaths, The Worſhip and Ser.
vice of God muſt frequently give place unto this duty of Mercy and Cha-
rity to men; by which you may ſee, as how great a duty this is, ſo how
great a ſin the violation of this command is. God accepts no mans per-
fon, he regards no Service, where this is wanting. Though men pretend,
or expreſs never ſo much love to God, though they do or ſuffer never fo
much for him, yet if they have not Charity, it profireth nothing, 1 Cor. 13.
3. & 1 John 3. 10. In this the Chi!dren of God are manifeſt, ard the Chil-
dren of the Devil, whoſoever doth not righieouſneſi is not of God, neither he that
loveth not bis Brother, 1 John 4. 20 If aman ſay i love God., und hateth his
bis Brother, he is a Lyar : for be that loveth nor his Brother whom he hath ſeen,
bow can he love God whom he hath not ſeeth?
But poſſibly ſome may ask, who the is my Brother to the love of whom
I am thus obliged? Poſſibly he is one of iny own party and Religion, and
ſuch I do love. No, every man is iny Brother in this ſenſe and the object
of thy Love. 'Tis true, good men ire che principal objects of thy Live:
but not the only objects of it, the ominaists of tip Goſpel in this matter
are general, 1 Pet. 2. 17. Honour all min love the Brother hood, that is,
Love them in a more eminent degree, 'val 6. 10. As we have opportunity
let us do good to all men, eſpecially to ihe Houſhold of Faith. But now, ail
Perſons, yea, even thoſe that cenfure and reproach others, will pretend
they love them: but be not deceive!, if thou doſt ſincerely love thy
Neighbour, thou wilt be ready to do all good Offices for him, to ſeek his
Good, to maintain his Credit, to Interpret all things in the beſt ſenſe, to
cover his failings, 1 Pet. 4 8. Charity will cover a multitude of ſins. Didſt
thou love thy Neighbour, thou wouldit not be fo apt to cenſure him, ſo
greedy to hear, nor ſo ready to believe, evil reports concerning him. When
God ſhall come at the laſt day,to try mens Love to their Brethren, by the
Rules and Characters of it which he did preſcribe in the firſt Epiftle to the
Corinthians, 13th. Chapter. I doubt multitudes of Perſons will be found
deeply guilty, that thought themſelves in a manner wholly Innocent. You
ſhould do well to ſtudy that Chapter and to labour throughly to underſtand
it, and that I commend to you as an excellent Antidote againſt this wicked
practice.
2. This is a ſin againſt that great and Royal Law of Chriſt, which even
the Heathens have adınired, and the Emperor Severus did ſo highly ap-
plaud, Mat. 7.12. Whatſoever ye would that men ſhould do to you, do
fotothem, for this is the Law and the Prophets. Now let your own Con-
Sciences anſwer the Queſtion, would you be thus dealt with by others ?
Would you have all your Infirmities ſharply cenſured? Your ſecret miſ.
cerriages publiſhed to the World? The whole courſe of your Lives ripe
up
>
Je even
.367
filling of tbe Law, and the Law is inforced by Chriſt, John 13. 34. A new
SERM. XXI. How may Detraction be beſt prevented or Curedi
up, and all our actions ſevercly examined? No, no, they that are ro for-
ward to cenſure the real or ſuppoſed miſcarriages of others, would have
their own inore tenderly dealt with : And generally thoſe that are moſt fc-
vere Judges of others are moſt partial to themſelves : they that will
moſt freely defame other men will not endure to be reproved and admo--
niſhed themſelves. They that will turn the edge of the Sword to others,
would have the back only turned to themſelves
3. It is ſin againſt the great Law of maintaining Peace amongſt men.
This is preſcribed as a remedy against this very fin, Rom. 14. 9. Let us
therefore follow after the thing s that make for Peace, and things wherewit la we
may E ifie one another, Heb. 12.4. Follow Peace with all men. Rom. 12.
18. if it be posſible, as much as ljeth in jou, live peaceably with all mer. Не
faith indeed, if it be posſible, beca!fc in ſome caſes it is impoſſible to have
peace with wicked men uithu's the neglect of our Duty, and without the
lors of Truth and Holineſ, but as far as it is poſſible, we are obliged to
promote it. But what Peace can there be in the midſt of Cenſures and
Reproaches? The Natural Off-ſpring of ſuch Parents are Contentions,
Divifions, Aniinolities; wii's Peace lyes bleeding and languiſhing.
4. It is againſt hat great Command laid upon all Chriſtians, of excel
ling other nxen. Chriſt requires more from Chriſtians than he doth from
other me), Mat 5:47. What do ye more than others ? Chriſtiaus muſt be
free from the Vices of other men, Eph. t. 17. This 1 [uy therefore, and
teſtifie in the Lord, that ye walk not as other Gentiles walk. So Luke 22 25
26. The Kings of the Gentiles Exerciſe Lordſhip, they are Proud, Ambiti-
ous, Imperiouis. But it ſhall not be ſo among you. Chriſtians muſt be in the
World like Lights Shining in a dark place. They muſt have all the Virtues
that others have, and they muſt be clean from all the Vices and Luſts in
which others Live. Now the very Heathens have condemned this Pra.
ctice of Reproaching and traducing others: Detractors were infamous
amongit thein, and therefore it is a ſhame tliis ſhould be practiſed by
Chriſtians.
3. Thi: is a ſin againſt the whole deſign and ſcope of the Scriprures.
Theſe ar”, as I may ſay, the two Poles, upon which the Heavenly
Globe
of the Scripture turns; the Love of God, and the Love of our Neigh-
bour. Thou ſhalt love the Lord thy God with all thy Heart, and thou ſhalt love
thy Neighbour as thy ſelf. Mat. 22. 37, &c. Rom. 13. 10. Love is the ful-
Commandment give I unto you that ye love one another. So then, all the Scrip-
ture hath but one Neck, and this the Detractor cuts off, and ſo makes
himſelf the greateſt Anti-Scripturiſt in the World.
3. This is a great injury to God, becauſe it is a Confederacy with God's
greateſt Enemy, the Devil. God judgeth of mens Relations by their
Works, and not by their talks, John 8. 9. If ye were Abrahamis Chile
dren, , you would do the Works of Abraham And verſe 44. Ye are of your
Father the Devil, and the Lufts of your Father ye will do. Now, this among
others, is the Devils great Work and Office, who is herce called the Ac-
cufer of the Brethren, Rev. 12. 10. And from whence he hath his Name,
E
Diabolus,
T
A
368
How may Detraction be beft prevented or Cured? SERM. XXI
Diabols, which is a Calumniator, a Slanderer, a Reproacher. And theſe
Men as they do the Devil's Work, ſo they are called by the Devil's name,
1 Tim. 3.12. Not Slanderers, in the Greek, not Devils. And as they do
the Devil's Work, ſo they ſerve the Devil's great Deſign. God is Love,
and therefore his deſign is to promote Love in the World. The Devil is a
malignant and hateful Spirit, and his work is to promote hatred, conten-
tion, and ſtrife among men: And that is effectally done by this way.
2. This is an injury to thy felf in theſe particulars.
1. Hereby thou doſt contract guilt, the worſt of all evils. A Mans ſin
may injure another Man; but the greateſt and the worſt part of it falls up-
on his own head. Wickedneſs, faith Seneca, drinketh up the greateſt part of
it's own Poyfon, Prov. 8. 36. He that finneth againſt me wrongeth his own
Soul. Thou woundeſt another Man's Fame, but thou wounder thy own
Conſcience, which of theſe is the worſt? He whom thou Reproacheſt
gets a blot before men; and thou doſt procure to thy ſelf a blot before
God. Thou accuſeft him before other Men, and thy Conſcience will ac-
cuſe thee for it before God.
2. Hereby thou doſt expell or weaken that Excellent Grace of Love,
that neceſſary and fundamental Grace, that ſweet and amiable grace. As
all Virtue is a reward to it ſelf, ſo is this in a more ſpecial manner. Infinite
is the pleaſure of the Holy Soul in loving God, and loving all Men, and
loving Enemies Othis is a inoſt delightful work! And on the contrary,
Hatred, and Malice, and Envy as they are moſt ſinful, ſo are they very
miſerable works, and a great Torịnent to him that hath them; while the
mind of a wicked malicious man is like the raging Sea, continually cafting
ap mire and dirt, and is it's own Tormentor. The inind of a good Man ex-
erciſing it ſelf in love is, as it were, a Sea o Glaſs, like unto Crystal, calm
and ſerene, it enjoys God, and it ſelf, and other men, yea, even a inans
Enemies: By this Holy Art a Man may get comfort out of his Enemies
whether they will or no.
3. Hereby thou doſt lay a Foundation for thy own Reproach, Mat. 7.
1,2. Fudge not, that we be not Judged, for with what Judgment ge Judge, ye
fall.be Fudged, and with what meaſure ye meate, it ſhall be meaſured to you
again. Me thinks this Text ſhould ſtrike a terrour into all Perſons who are
guilty of this ſin. The Law of Retaliation preſcribed by God, is frequent.
ly inflicted by him alſo, fames 2. 13. He ſhall have Judgment without mer.
that hath ſhewed no mercy. So that thou doſt ingage the great God
againſt thee, to pour contempt upon thy Name, and to make thee a Re.
proach in the World.
3. It is a great injury to the Perſon whom thou doſt cenſure and re-
proach, and that in theſe particulars.
1. Thou doſt rob him of the beſt Treaſure which he hath in the World,
Prov. 22.1. A good Name is rather to be choſen than Riches, and confequent-
ly thou art more Criminal than he that dyeth by the hands of Juſtice for
taking away another Man's Goods : Thou Robbelt him of that which thou
art not able to give him, thou robbeſt him of the moſt laſting good which
he hath, and that which alone will abide after Death . So that thy crueltý
extends
ܝܬܐ
c),
SERM. XXI. How may Detraction be beft prevented er Cured?
369
extends beyond the Grave, and tends to this to make bis Name rot above
ground while his Body rots in it; and this injury is the greater, becauſe
it cannot be prevented; there is no Fence against this Vice, it is the Are
row that flyes by Night, which no man can either obſerve or avoid ; and
it is an injury which can hardly be repaired. Breaches in mens Eftates
may be made up, Liberty loſt may be recovered, a Conſcience wounded
may be healed: but a Reputation can hardly ever be reftored. Calumnia.
fe fortiter aliquid adhærebit, Slander a Man reſolutely, and ſomething to be
xure will flick
2. Hereby thou doſt diſenable him from getting good both as to his out-
ward, and as to his inward man.
As to his outward Mau.
Who knows not the neceſſity of a good fame for the ſucceſsful mana
agement of a man's Worldly concernments? By one Act of this lin thou
mayſt poſſibly undo a man and all his family.
It kinders him alſo from receiving dward good as to the ſtate of his
Soul: Ailent he is n likely to get i lyy091 from thee. Whereas it is thy
duty to rebuke thy Neighbour and not 10 fuifer (in to reft upon him, Levit.19.
17. This is the way to make that work aliogether unſucceſsful, it ſtops his
Ear againſt thy Counſels, it hardens his heart againſt thy admonitions, and
many times ſuch Reproaches make men careleſs, and by degrecs impu-
dent: and when once they have loſt their Reputation by thy Caluinnies,
they are not careful to regain it, and it inay be judge it impoſible.
3. Hereby thou doſt hinder him from doing of good in the World.
It is certain a good Name is of abſolute neceſſity to make a man conſidera-
bly ſerviceable in the World; when a Mao hath once loſt this, the very
good which he doth is deſpiſed and diſ regarded. And this reaſon eſpe-
cially concerns you in the reproaching of three ſorts of Perſons, which I
do therefore in a ſpecial manner caution you againſt.
1. Io reproaching of Magiſtrates, of Kings, and Perſons in Authori-
ty. Magiſtrates, though bad in themſelves, yet are to be looked upon
as great bleſſings. And if we had the Perſian Experiment of abſolute
Anarchy but for a few dayes that every min might do that which ſeemed
right in his own eyes, we ſhould all be ſenſible of this Truth. Now, the
Magiſtrates Reputation is the great Supporter of that Majeſty, and Au-
thority which he bears, and the Magiſtrates Authority is the Peoples be.
nefit. And therefore all Perſons ſhould be tender in this particular, they
ſhould not expofe Kings and Magiſtrates to conteinpt and Scorn, nor be.
get irreverence in People towards them. And therefore they ought to take
heed not only of divulging falſe reports concerning them, but even ſuch
as poſſibly may be true, they muſt take heed of publiſhing the ſecret mif
carriages of Princes, for this, as I told you, is a ſin againſt any Man; but
much more againſt Perſons in Authority.
2. Against Miniſters. Their Fame is moſt neceſſary for their uſefulneſs
in the Word. And therefore when a Man defames a Miniſter, belides that
Injury which is common to other men, he doth this peculiar miſchief, he
endeavours to rob. the World of all the good which ſuch a Perſon may do
E 2
in
*
270
Home may Detraction be beft prevented or Cured? SERM. XXI.
:
ho
3
5
in it. I cannot but take this occaſion to vent my great grief and the
fcandal I juftly take at thoſe Miniſters and Chriſtians, who, if a Man dif-
fer from them in ſome Doctrines or Rites of leſs moment, (though other.
wiſe never ſo eminent, ) make it their buſineſs to diſparage and beſpatter
him, and think they do God good Service in blaſting his Reputation, re-
preſenting him as a Papift, Socinian, Time-ſerver, &c. In the fear of God,
conſider the ſinfulneſs of this practice. Whatſoever good ſuch a Perſon
might do in convincing, converting, and building up of Souls, ſo far as
this is hindered by thy means, the Blood of fuch Souls will fall upon thy
head: Nay, which is more, although good ſhould not be hindered by it,
yet thou ſhalt anſwer for all that might have been hindred by it. And for
this reaſon Conſtantine the Great did profeſs, that if he ſhould know any
ſecret miſcarriage of a Miniſter, he would cover it with a Mantle.
3. Againſt good men, or eminent Profeſſors of Religion : who, I con-
feſs, when they are bad, are the vileſt of Men, and when their fins are
known and publique, they ought to be uſed with moſt ſeverity, and ſuch
ſhall have the hotteſt place in Hell who uſe Religion as a Cloak for their
Villanies: yet when the ſins of ſuch Perfons are ſecret and ſcarce known,
we ſhould take heed of ſpreading of them. Tell it not in Gath, publiſh it
Hot in the ſtreets of Askelon, not for their fakes, but for the ſake of Reli-
gion, which infinitely ſuffers by their miſdeineanours, and the Reproach.
es which ariſe from them.
4. This is a great Injury to other men, in theſe particulars.
1. Thou corrupteſt others by thy Example. Eſpecially Miniſters and
eminent Profeſſors of Religion they ſhould above all others avoid this fin,
becauſe their Actions are preſidential: They that will not follow your
counſel, will imitate your Example, and though our Saviour hath cautio-
ned us concerning the Phariſees, Mat. 23. 3. What they bid or teach you,
obſerve and do, but do not after their Works: yet in ſpight of all that Chriſt
hath ſaid, Men will take a contrary courſe, they will not hear your Ser-
mons, but will diligently attend to your converſations. O conſider this,
every time another hears thee cenſuring and reproaching thy Neighbour
thou doſt in effect Preach and perſwade him to this Practice; Thou ſetteſt
a Copy. which other men may write after when thou art gone into another
World, and no man knows how far the contagion of ſuch an evil Exam-
ple may ſpread, nor how great a fire a little ſpark may kindle.
2. Thou art a diſturber of Humane Socie y, an Incendia:y in the place
where thou dwelleſt. The Peace and tranquillity of Cities and Kingdoms
is often diſturbed by this means. Whence come Wars and Fightings among
you? Come they not hence even from your Lufts that War in your Members?
They do not come from Men's Luſts as they remain in their own hearts,
for ſo they are ſecret and unknown to the World, but as they break out,
firſt, in their Lips, and then in their hands.
3. Thou art a great Enemy to the Church of God, however thou maiſt
(eem to thy ſelf, or others, a zealous Friend of it. It is not caſie for any
man to conceive the great miſchief which theſe Cenfures and Reproaches
produce in the Church; they break the peace of it, and fill it with ſharp
contea.
.
$
SERM. XXI. How may vetraction be beſt prevented or Cured ?
371
a mano
contentions and Diviſions: Yea, they ſtrike at the being of it. You know
a Kingdom divided againſt it ſelf cannt ſtand; they do their part to pull
down the glorious Building of the Chu ch, ſo as one ſtone ſhould not be
left upon another. They Ecliple the glory of the Church, which doch
not conſiſt in external ſplendour, in Riches and Ornaments : But in Love,
Peace, and Unity amoig themſelves. This was Jeruſalem's Beauty, that
it was Bui't as a City that is Comp. Et together, Pfal. 122. 3. This hinders.
the growth and Pro, refs of the Church, and of Religion. When Perſons
profeffing Religion allow themielves in ſuch fins which are not only offen-
five to God, but alſo odious in the World, it fills the minds of inen with
powerful and invincible prejudices againſt Religious men, and againſt Re-
ligion it ſelf for their fakes. I muſt tell you, if the Profeſſors of Religi-
on would learn the Government of their Tongues, and the right ordering:
of their Converſations, it would be the likelieſt means to propagate Re-
ligion in the World. And, Chriſtians, if ever you would do this, do it.
now: never was it more neceſſary or ſeaſonable, to wipe of thoſe ſtains
and blemiſhes which at this day lye upon Religion for the neglect of this:
Duty by the Profeſſors of it. And thrice bleſſed are all you that contribute
to fo glorious a work as the Reſtauration of that Beauty and Glory, which
Religion once had in ſome of our Remembrance. But when the Tongues :
of Chriſtians are Exerciſed in this ſinful practiſe, beſides the particular
injury to the Perſon Reproached, it hinders the converſion and Salvation :
of others. Conſider, I beſeech you a little, the greatneſs of this ſin. You
think it a great Criine, and ſo it was, in Elymas the Sorcerer, who when
Sergius Paulus called for Barnabas an 1 Saul, and deſired them to Preach
to him the Word of God, withſtood them, ſeeking to turn the Deputy from
the Faith, Acts 13.8. He did this by his words, and thou doſt it by thy
Actions. Thou doit the Devils work in ſtealing the Seed of the Word of
God out of Mens hearts, and making it unfruitful. Theſe practiſes beget
in men a mean eſteem and contempt of God's Word, when they ſee how
little good it doth to others, and how little power it hath with you that
profeſsit.
Before I come to the Application, two Queſtions are to be Anſwered.
I. May I not ſpeak evil of another Perſon when it is true ?
Queſtion to
A Man may be faulty in ſo doing. The real ſecret faults of your Neigh-
bour, as I told you, you ought not unneceſſarily to publiſh. And ſuppoſe
there be no untruth nor injuſtice in it, yet there is uncharitableneſs, and
unkindneſs in it, and that is a ſin. Thou wouldſt not have all Truth ſaid.
concerning thy ſelf, nor all thy real faults publickly traduced. Ont of the
own mouth will God Judge thee, . O thon wicked Servant. Yea, thy own
Tongue and Conſcience ſhall another day condemn thee.
2. You may ſpeak evil of another Perſon, when neceſſity requires it.
It may be neceſſary ſometimes for his good, and ſo you may ſpeak evil of:
him unto thoſe that can help it, as a man may acquaint Parents with the
miſoarriages of their Children, in order to their amendment. Thus, Gens
27.2. Joſeph brought to his Father the evil Report of his Brethren. Some-
ready
372
Comed? SERM, XX1
Howo may Detraction be boft prevenheder
;
il e
le
2. Queft.
ready to enter into intimate Friendſhip and Acquaintance with 3 Perſon
whom I know to be highly vicious and dangerous : I may in ſuch a cafe
caution him againſt it; For certainly if Charity commands me, when my
Neighbours Ox is ready to fall into a Pit, to do my endeavour to prevent
it; much more am I obliged to prevent the ruine of my Brothers Soul
when I ſee him ſo near deſtruction. But for a man to do this unneceſſarily,
and unprofitably, this is the fin I have been ſpeaking of.
3. If you will ſpeak evil of other Perſons, do it in the right method.
Chrift hath given us an Excellent Rule, Mat. 18. 15, 16. If thy Bronger
ſhall treſpaſs againſt thee, go and tell him bis fault berwean him and thee alone;
if he fall hear thee, thou haſt gained thy Brother : But if he will nct hear thee,
take two or three more, and if he will not hear them, tell it to the Church. But
if Men will be prepoſterous, and will not follow Chrifts Order, but in-
ſtead of private admoriſhing, will publiſh mens faults to others, herein
they make themſelves Tranſgreſſors.
4. In doubtful caſes filence is the ſafeſt way. It is rarely mens duty to
fpeak evil of Men, and when it is not their duty to ſpeak, it is not their
fin to be ſilent. It is ſeldom that any ſuffer by my bilance 0: concealme. t
of his fault, but great hazards are run, and many Perſons ammonly to
made ſufferers, by my publication. Now, as Charity cummania sie im
pafs the moſt favourable judgment, ſo Wiſdom ublizie
ſafeſt courſe.
But what if that Man I ſpeak againft bean Eneni, i
ple? May not I in that caſi ſpeak evil of hum? Do holio.
to God ingage me to ſpeak evil of ſuch a man as far as I told white
This I believe is that which induceth many well meaning Peilons viis
ſinful practice of detracting from divers worthy Perfons, Minnie sind
others, as ſuppoſing them tu be Enemies to God and to his wayes, bufo
they think their reproaching and cenſuring of ſuchị Perſons is nothing
but zeal for God.
For Anſwer to this, conſider,
1. There is abundance of linful Zeal in the World, and in the Church,
Therefore the Apoſtle gives us a Caution, Gal 4. 18. It is good to be zea.
louſly affected in a good thing. Otherwiſe we know it was from Zealtrat
Paul perſecuted the Church, Phil. 3. 6. Zcal indeed is an Excellent grace
in it felf, but nothing more frequently both pretended where it is not, and
where Envy, Intereſt, or Malicc, lye at the bottom; and abuſed where it
is.
2. True Zeal hath an equal reſpect to all Gods commands, and eſpeci-
ally to thoſe that are moſt plain and moſt conſiderable. It is at leaſt doubt-
ful, whether the man thou traduceſt be an Enemy to God and his wayes;
fure I ain it is ſo with fome Miniſters and Chriſtians that are highly cenſu-
red and reproached by thoſe that differ from them, and it were great Im-
pudence to deny it. But this is a certain truth, and evident duty, Thom,
jhalt not take up an evil reproach againft thy Neigbbour.
3. Confider how cafie a miſtake is in this cafe, and how dangerous
Peradventure he whom thou calleft an Fremy to God, will upon enquiry
be
0.0
?
SERM. XXI. How may Detraction be beft prevented or Cured? 373
be found a Friend of God and his wayes. But what doſt thou mean by
the wayes of God? Puſfibly thy own wayés or party that thou art inga.
ged in, take heed of that. If you would Judge aright, you muſt diſtin-
guiſh between the circumſtantials, and the eſſentials of the wayes of God,
Suppoſe a man be an Enemy to thy Purty, and thy way and manner of
Religious Worſhip and Government, yea, let us ſuppoſe that thine is in-
deed the way of God, wherein yet thou inayſt be miſtaken, if now this
man be an able and zealous Afertor of the ſubſtantial and fundamnental
truths of God, and wayes of Holineſs, and this be attended with an
Holy and exemplary Life : who dare ſay that this man is an enemy to God
and his wayes? Omy Soul, come not into the ſecrets of ſuch Perſons.
4. You muſt not go out of God's way to meet with God's Enemies. JÉ
any man be really an Enemy of God and of his Truths and wayes, I do
not perſwade you to comply with him, or by ſinful ſilence to betray the
cauſe of God: only let me intreat you to do God's work in God's way;
you may apply your ſelves to him, and endeavour to convince him, you
may ſpeak or write againſt his Doctrine, provided, you do it with mode-
fty and moderation, and not with that virulence and venom wherewith
too many Books are now leavened. But for this way of Detraction and
Reproach, it is a diſhonourable, and diſ-ingenuous way, it is a ſinful and
diſorderly way, it is an unprofitable and ineffectual way, and no way
ſuitable either to the Nature of God whom you ſerve. or to the Rule and
Example of our Bleſſed Saviour, or to the great principle of Love and
Charity, or to that end which you are to aim at in all things, the honour of
God, and the good of other men.
Now I come to the Application.
Lamentation for the groſs neglect of this Duty, or the frequent com- Uſe 1.
miffion of this fin. What Tears are ſufficient to bewail it? How thick do
Cenſures and Reproaches fly in all places, at all Tables, in all Conven.
tions? And this were the more tolerable, if it were only the fault of un-
godly Men, of Strangers and Enemies to Religion ; For fo faith the
Proverb, Wickedneſs proceedeth from the wicked. When a mans heart is full
of Hellit is not unreaſonable to expect that his Tongue ſhould be ſet on
fire of Hell; And it is no wonder to hear ſuch Perſons reproach good men,
yea, even for their goodneſs. But alas, the Diſeaſe doth not reſt here,
this Plague is not only among the Egyptians, but Ifraelites too. It is very
doleful to conſider, how Profeſſors iharpen their Tongues like Swords,
againſt Profeſſors; and one good man cenſures and reproaches another,
and one Miniſter traduceth another : and who can ſay, I am clean from
this ſin? O that I could move your pity in this caſe! For the Lord's fake
picy your ſelves, and do not pollute and wound your Conſciences with
this Crime: Pity your Brethren, let it ſuffice that godly Miniſters and
Chriſtians are loaded with reproaches by wicked men, there is no need
that
you
ſhould combine with them in this Diabolical work: You ſhould
ſupport and ſtrengthen their hands againſt the reproaches of the ungodly
World, and not add affliction to the afflicted. O pity the World, and
pity the Church which Chrilt hath purchaſed with his own Blood, which
mc-thinks
374
How may Detraction be beſt prevented or cured? SER M. XXI.
A
Uſe:2.
Direct. I.
me thinks beſpeaks you in thoſe words, Job 19.21. Have pity upon me,
have pity upon me, O my Friends, for the band of the Lord hath tonched me:
Pity the mad and miſerable World, and help it againſt this ſin, ſtop the
bloody Iflue, reſtrain this wicked p-actice amongſt men as much as poſſi-
bly you can, and lament it before God, and for what you cannot do your
ſelves, give God no seft untill he ſhall pleaſe to work a Cure.
Caution. Take heed you be not found guilty of this ſin, wherein any of
os have been guilty, let us be truly and throughly huinbled for it, and for
the future let us make conſcience of abſtaining from it. I will ſuppoſe
what I have ſaid may be ſufficient for Arguments to convince, and for mo-
tives to perſwade you; And therefore I ſhall only give you ſome Directia
ons in order to the the practice of this Duty, and to alliit you againſt this
ſin.
Avoid the cauſes of this fin. This is the moſt Natural and regular way
to Cure a Diſeaſe, by taking away the cauſe of it. Particularly take heed
of theſe things as the Cauſes of this ſin.
1. Take heed of uncharitableneſs in all it's kinds and degrees, Malice,
Envy, Hatred; where theſe Diſeaſes are in the Hart, they will break out
at the Lips. Out of the abundance of the Heart the mouth Speaketh.
2. Take heed of Loquacity and molitude of words. A Man need not
ſeek far for perpetual motion, he may find it in ſome Perſons reſtk. fs and
inceſſant Tongues. Now Perſons of this temper will not want matter of
Diſcourſe, and therefore pick up and ſpread abroad all ſorts of cenſures
and reproaches againſt others, not ſo much out of Malice agaioſt them, as
for their own Diverſion and eaſe, that their Tongues may no tant Exer.
ciſe. Take heed of this, it is in it felf a fil, an abuſe of the Tongue, a
waſting of time, a reproach to thy ieli, it makes the cheap and mein und
contemptible in the eyes of others, and eſpecially of wiſe and good men,
and it is alſo the cauſe of many other ſins.
3. Take heed of Pragmaticalneſs, which is when Men are inquiſitive
and buſie about other mens matters. A ſin often reproved in Scripture,
2 Theſ. 3. 11. For we hear that there are ſome walking among you diforderly,
working not at all, 1 Pct. 4. 15. Let none of you fur er as an evil doer, or as
a busſie body in other mens matters. You
You may obſerve how Chrilt reproveth
this in his own dear Apoſtle, John 21. 21,22. Peter ſeeing him ſaith to fe-
fus, Lord, and what shall this man do? 7efus faith to him, if I will that be
tarry till I come, what is that to thee? follow thou me : As if he had ſaid,mind
you your own buſineſs, do not buſe your head about other men.
4. Take heed of man-pleaſing. There are many whoſe great employ :
ment and buſineſs it is to fpread evil reports concerning others, who are
therefore called Tale-bearers, and this they do to pleaſe the humours of
Perſons with whom they converf, unto whom they know ſuch Diſcourſe
is moſt acceptable. And thus many Perſons make themſelves guilty in
hearing reproaches and not checking them, becauſe they will comply with
the Company, they will not diſpleaſe nor offend their Friends. Take heed
of this, and remember that ſevere Sentence of the Apoſtle, Gal. 1. 10.
If I get plexfed men I ſhould not be the Servant of įbriſt. He that pleaſeth
other
+
i
SERM. XXI. How may Detraction be beſt prevented or cured?
375
.
mens.
other men, ſo as to neglect any Duty, or to commit any fin, whatſoever
he pretends, he is not the Servant of Chriſt.
Learn the government of your Tongues. Conſider the neceſſity of it, Direlt. 2.
The Apoſtle James layes the ſtreſs of all Religion upon it, fames 1.26.
If any man among you ſeem to be Religions, and bridleth not his Tongue, this
mans Relig?on is in vain. And it this be true, I am ſure there are many
high Profeſſors that muſt be blotted out of the Saints Kalendar. Conſi-
der alſo the eaſineſs of this government of the Tongue. Men have
more command of their Tongues and of their outward Members, then
they have of their inward motions, coicupiſcences, and paſſions: If
Torgues be unrely God and Nature hath given you a bridle to reſtrain
them, the ipsos ösbore, che fence of the Teeth, as the Poet ſpeaks.
Learn diſtruſt of Reports it is a gow Rule Mouvon dimosir, learn to dis. Direct. 3.
believe Fame hath 1. it it's Reputation long ſince, and I do not know
any thing which ith th dore in oi'r Ay a regain it, and therefore it ought
not to be credited. How fuw Ripi; there in any kind, which when
they come to be ex?mined we do not o be falſe. For my part, I
reckon, if I believe one Report in tudi mke a very liberal allowance.
And especialiy diſtruſt reproaches and evil epists, becauſe theſe ſpread
fasteſt, as being grateful to m·ſt Perſons, ulo fuppoſe their own Reputa-
tion never ſo well grounded as when it is bnilt upon the ruins of other
4. Reproach no man for that which you do not throughly underſtand.
This, I am ſure, is highly reaſonable, and he that doth otherwiſe is alto-
gether inexcuſable, becauſe he runs an infinite hazard, left while he opo
poſeth a man lie be found to fight againſt God. And truly if this Rule
were practiſed, ſome kinds of reproaches wou'd be rare in the World
for Perſons of true and clear underſtanding are not apt to reproach others,
for different Opinions in leffer matters, they conſider the weakneſs of hu-
mane Nature, and the neceſſity of mutual forbearance. It is the weaker
ſort that are here, as in other things, moſt querulous, and generally where
there is leaſt light there is moſt heat. Thoſe Perfons by whoſe cenſures and
reproaches the Church of God among us is muft miferably torn and wa.
fted, are generally the more ignorant part of Chriſtians. How many are
there that are full of rage one againſt another for being either for a Form of
Prayer or againſt it, either for the Ceremonies or againſt them, that never
ſearched into the Itate of the Controverſie, and never took pains to ex-
amine the Arguments on both ſides, which in all reaſon they ought to have
done, or elſe at leaſt to have reſtrained their Tongues from ſuch unreaſona-
ble and finful cenſures and reproaches. Theſe I ſay, are the Perſons that
are moſt guilty, nay, upon the matter, the only guilty Perſons, except-
fuch whom baſe Luft and Intereſt doth corrupt and work to theſe animoſi-
ties.
5. Converſe much with your felves. It is want of buſineſs at home in
mens own hearts, that makes them ramble ſo much abroad, and rake in-
so the Lives of others. Study your felves more, and other men leſs. Did
you ſearch your own hearts and lives you would find ſo much cauſe of ſelf-
F
judging
376
How may Detradlon bebefi preuinted or cured? $ER M. XXI
judging and ſelf-abhorring, that you would have little cauſe to deſpiſe
others, and much cauſe of compaſſion towards others.
6. Judge of others as you would do of your felves and your own Acti-
ons. It is worth our conſideration, what a great difference there is between
the Judgment men paſs upon themſelves and other men. As for themſelves,
all their Errors are but ſmall miſtakes, and all their fins againſt God, how-
ever attended with ougly circumſtances of light, of conſent of the will,
cuſtom, and allowance, yet they are but ſins of Infirmity, if themſelves
may be Judges in their own Cauſe: Their injuries to men are but ſmall
and trivial offences; and they do indeed expect both from God and Man
a Pardon of courſe, which if they have not, they judge God to be harſh
and ſevere, Men to be cruel and implacable: But when they come to paſs
Judgment upon other Men, the Tables are turned, ſome miſtakes are
damnable deluſions, and all their fins againſt God, which they can obſerve,
are evidences of a naughty heart, and inconſiſtent with Grace, and the
Offences of others againſt them are inexcuſable and intolerable, great af-
fronts and Indignities: whereas on the contrary, thou ſhouldeſt, as it was
ſaid of a great Man, Be fevere to the ſelf, and Candid to others: Becauſe thou
knowelt more wickedneſs by. thy felf, and more aggravation of thy own
fins, than of all the fins that are in the World. But at leaſt all the reaſon
and Juſtice in the World requires this, that thou ſhouldeſt weigh thy ſelf
and others in the ſame Balance, that thou ſhouldeſt try thy own and their
Actions by the fame Touch-ſtone; and more need not be done. Thou who
art fo prone to flatter thy ſelf, wouldeſt certainly be more indulgent to
other men, and paſs a more favourable conſtruction upon their Actions.
.
"
SERMON
1
SERM. **17.
377
vo
၅၁၅၁၅၁၅၁၅၁၅၁၅၊
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SERMON
XXII
What Light muſt ſhine in our Works.
Matth. 5. 16. Let your Light lo ſhine before Men, that they may
see your good Works, and glorifie your Father, which is in Heaven.
T
HE Work deſigned for this time, is to reſolve this
practical Cafe, [What is that Light which must fhine
before Men, in the Works of Chriſt's Diſciples, for the
Glorifying of God? ]
But the explication of the Text is therein inclu-
ded.
The Son of Rightcouſneſs, Jeſus Chriſt, who giveth Light to every one that
comerb into the World (or coming into the World, giveth Light to all,) from
his fulneſs hath beſpangled the Inferiour Heavens, his Church, with
many fulgent Stars, appointed freely to communicate the Heavenly light
which they had freely received. In his corporal preſence he prepared them;
and his Spirit having moved on the darkned World, he unreliltably faiding
at the deſcent of the Holy Ghoſt, Let there be Light, and there was Light;
beginning at Jeruſalem, but not fixed to any determinate place : But what
he gave them, neceffarily and antecedently, they were to Exerciſe as Free
Agents, by a command more reſiſtable, which here he gives them. Ha.
ving told them their Office, and given them their Names, v. 14. [Te are
the Lights of the World, ] he next tells them how they muſt be uſeful.
They muſt be conſpicuous, 1. Becauſe the Church where they are placed,
is like a Ciry on a Hil, which cannot be hid. 2. Bécaufe it's the end of him
that lighteth them and ſets them up, not to put them under a Buſhel, but an
a Candleſtick, to give light to all his Howſe. And therefore no mens ſilencing
or prohibitions, no difficulties or ſufferings will excuſe them from their
Duty,
F 2
378
what Light muft Toine ix our works. SERM. XXII.
Duty; Lighes they are, and Shine they muſt : But leſt they ſhould think
that it is Preaching only which he meanerħ, he here commanding them
their Duty, lets them know, that the ſplendour of Chriſtianity is in
Works as well as Words : And thereby giveth us cauſe to think, that it is all
his Diſciples or Chriſtians that he ſpeaketh to, though firft, and eminently
to the Apoſtles and Teachers of the World.
1. By [ Light ] he meaneth both the Illuminating knowledge which
muſt be uttered by Words; and the Splendor or Glory of Holineſs which
muſt be refulgent in their Lives.
2. He calls it [Your ] Light, as being their own in his Graces, as the
Subjects, and their own in Exerciſe as the Altors; though both under
him.
3. It muft [ Shine ) that is, Appear in it's ſplendor, for the Illuminati-
on and conviction of the World.
4. It muſt [sn] ſhine, as is fitteſt to attain theſe ends: It is not eve-
ry iwinckling that will anſwer their great obligations.
s. It muſt be [ Before men; ] that is, both thoſe within, and eſpeci-
ally thoſe without the Church, that are but Men.
6. It muſt be a Light ſhining in [ Good Works,) and their [own]
Works: For that is the grand difference between the Diſciples of Chriſt and
others; He teacheth them not only to know and talk well but to Do well:
And he makech men ſuch as he Teacherh them to be: Non magna loquimur
fed vivimus, ſaid Tertullian.
7. [That Men may fee] doth fignifie,both the neceffary, refulgent qua-
lity of their Works; and alſo the end of God and them.
8. But it is not Hypocritical oftentation of what they are not; nor of
what they are and have, as for their own Glory, to be honoured and praiſed
of Mni but for the Glorifying of God.
Who is called [their Father] to ſhew their obligation to him, and to
encourage them by the honour and comfort of their Relation, and to ſhew
why their works will tend to the glorifying of God; even becauſe they
are ſo fearly related to him.
And he is faid to be [in Heaven,] becauſe there he appeareth opera.
tively in his Glory to the beautifying of Holy Spirits : As the Soul is ſaid
to be in the Head and we look a man in the face when we talk to him, as
if there principally we ſaw the Man; becauſe it is in the Head that it ope-
rateth by Realon. So much of the meaning of the Words.
Many Doctrines the Text affordeth us : as,
1. Chriſt's Diſciples are the Lights of the World, both in the ſplendor of
Wiſdom and Holineſs.
2. Their moſt eminent and convincing ſplendor is in their good Works:
3. Their Light and good works are their own, thougle by the grace of Chriſt :
And it is no injury to Chrift, or his Righteouſneſs, of Grace, to fig, that they
ere their own.
4. The fplendor of Chriftians in their good Works, muft be ſuch as may be
ſeien of Men.
5. The Glorifying of God must be the end of our Good Works, and of their
APRAXANCE Hnto meno
&
6. A
SER M. XXII. what Light muſt ſaine in our works.
379
6. As bad as corrupted Nature is, there is get something in mankind
which tendeth to the approving of the good works of Chriftians, and to their
glorifying God thereupon.
7. God is glorified even by common men, when they approve of the Glory of
Holineſs in Believcrs: It is not only by Saints that God is glorified.
8. As contrary as Holineſs is to corrupted Nature, there is ſuch reſplendene
goodneſs in true Chriſtians works, which common men may glorifie God for :
And ſo ſomewhat in them, and in Chriſtianity, which hath ſuch agreeable-
neſs, as may tend to further good.
9. The Excellency and Splendour of the good works of Chriſtians, eſpecially
Teachers, is a grand means, ordained by God himſelf for the Conviction of the
World, and the glorifying of God.
But the reſolving the Queſtion , What the Splendour of theſe works muff
be, is my preſent undertaken task.
God is not glorified by our adding to him, but by our receiving from
him; not hy our making him greater, or better, or happier than he is, but-
by owning him, loving him, and declaring him as he is", that we and o-
thers may thereby be wiſe, and good, and happy.
He is his own glory, and ours: And by his own light only we muſt know'
both him, and all things. We are not called to bring our Candle to fheops
the World that there is a Sun, but to perſwade them into its light, to
open the Windows and Curtains; to diſperſe the Clouds, and to open the
eyes of blinded ſinners.
I. The way of doing this, and glorifying God, is in the order following:
1. The first thing that our works muſt ſhew is their own goodneſs: They
can never prove the Cauſe good, till it is clear that they are good them.
felves: Therefore doubtleſs Chriſt here intendeth, that we muſt abound,
eſpecially in thaiſe good works which the world is capable of knowing to be
good, and not only in thoſe which none bus Chriſtians themſelves approve.
If believers and unbelievers agreed in no common principles, we were not
capable of preaching to unbelievers, nor convincing them, nor of conver-
ſing with them. There are many excellent things which Nature doth ap '
prove, and which both parties are agreed to be good: By the advantage
of theſe, as granted principles, we muſt convince them of the concluſions,
which they yet deny; and not as the ſcandalous Chriſtian, fo abſurdly
affet fingularity, as to make light of all good which is taken for good by
unbelievers, and to ſeek for eminency in nothing but what the World
thinks evil. There is a glory in fome good works, which all do honour,
and which manifefteth it felf.
2. And then the goodneſs of the work doth manifeſt the goodneſs of the
doer. Every mans work is ſo far his own, that he is related to it, and by it,
either as laudablc, or as culpable; as it is, Gal. 6 4,5. Let every man
prove his own work, and then shall be have rejoycing in himſelf alone, and
not in another; for every man ſhall bear his own burthen. God himſelf will:
judge men according to their works; and fo will men; and ſo muſt we (much).
do by our felves ; for it is the righteſt judging, which is likeſt Gods.
This ſubordinate honour God grants to his ſervants: If their works
i
werc.
1
380
what light muſt bine in AL.TVorks. SERM. XXII.
".
were not an honour to them, as the next Agents, they could be none to him
in their Morality, as mans afts; though they might, as acts in general, or-
dered to good by his own goodneſs. If Gods Natural Works of Créati.
on / Sun, and Moon, and Earth, &c.) were not praiſe-worthy in them-
felves, God would not be praiſed for them , as their Maker. There are
works that God is ſaid to be diſhonoured by, Rom. 2, 23, 24. And what
are they, but ſuch as are really bad, and a diſhonour to the Authors P It is
ſo far from being true, that no praiſe, or honour, or comfort from good
works is to be given to man; that God himſelf is not like elſe to be honour-
ed by them as morally good, if the Actors be not honoured by them:
The World muſt firſt be convinced that Chriſtians are far better than on
ther mer, and the righteous more excellent than his Neighbour , before they
will glorifie God as the Author of their goodneſs. In Gods own Judge
ment [Well done] is the firſt word, and [Good and Faithful Servant] is the
ſecond, and [Enter thou into the joy of thy Lord] is the third.
Two ſorts of Scandalous perſons rob God of his honour in his Saints.
2. Thoſe that profeſſing Chriſtianity, live wickedly, or at leaſt no better
than other men; whoſe lives tell the World, that Chriſtians are but ſuch
as they.
2. Thoſe that Nander and belye true Believers, and would hide their
goodneſs, and make them odious to the World.
As for thein that ſay only, that we have no righteouſneſs in our Jelves by
which we can be juſtified, I ſhall not differ with them, if they do but grant
that all finall be judged according to their wirks; and that he that is accuſed
as an Infidel, Impen tent, an Hypocrite, or an Unregencrate, Ungodly Per-
fon,muſt againſt that accuſation be juſtified by his own Faith, Repentance,
Sincerity, and Holineſs, or be unjuſtified for ever.
3. The next thing to the Work, and the perſon that is hereby honour-
ed, is the Chriſtian Religion it ſelf, with the Spirits operations on the Souls
of Chriſtians : The otward Doctrine and Example of Chriſt, who teach-
eth his Servants to be better than the World, and the inward Sanctifica.
tion of the Spirit which maketh them better. The Air and Food are com-
mended which make men healthy, and the Medicines are praiſed which
cure the diſeaſe: That is accounted good, as a means and cauſe, which
doth good, and which maketh men good: If Chriſtians were more commonly
and notoriouſly much better than all other men, the World would believe
that the Goſpel, and the Chriſtian Rcligion, were the beft.
But when ſcandalous Chriſtians appear as bad or worſe than Infidels,
the World thinks that their Religion is as bad or worſe than theirs.
4. The next afccnt of Honour is to the Maker or Author of our Reli.
gion; the World will ſee that he is good that maketh fo good a Law and
Goſpel, and that maketh all his true Diſciples fo much to excel all other
men. And here the firſt honour will be to the Holy Spirit, which renoweth
Souls, and maketh them holy: And the next will be to the Son our Savi-
our, who giveth us both the Word and Spirit: And the highest or ultimate
Glory will be to God the Father, who giveth us both his Son, and his
Spirit.
And
av og
A
"
SERM. XXII. What Light mult line in aur Warbosa
391
And thus Honour afcendeth to the Higheſt by theſe ſteps and the World
beginneth at that which is neareſt to them, and Reaſon will proceed by
theſe degrees : 1. The cxcel'e it holy lives of Chriſtians are better than o.
ther mens : 2. Therefore Chriſtians are better than other men: 3. Therefore
their Religion is the beſt, or the Word and Work which make them ſuch:
4. Therefore the Spirit is good which makes thein good; the Saviour is
good who giveth them that Word and Spirit ; and God the Fountain of all,
even the Father of Mercies, is the Fountain of all good, and conſequently
the End of all. And thus God is known and glorified by our works.
II. The works which thuis glorifie him, are firſt to be deſcribed in general
and then enumerated in ſpecial.
1. In General, 1. They muſt be ſuch as make, or ſhew men to be in.
their places like to God: They muſt be ſuch as repreſent the particular
Perfections of God, which are called his Communicable Attributes; and
ſuch as declare his Relations to us; and ſuch as declare his Attributes, as ſo
related, and his works.
As i, We muſt fo live, that men may ſee that indeed we take not one
felves to be our own, but God to be our abſolute Owner; and that it is not
our ſelves, but He that muſt of right diſpoſe both of us and ours; and
that we willingly ſtand to his diſpoſal, 1 Cor. 6.19. Te are not your own.
2. We muſt ſo live , as may declare that we are not lawleis, nor the
meer ſervants of men, but the reſolved Subjects of God, the Soveraign King
of all; and that really we are ruled by his Laws and Will, and not by our
own lufts or wills , nor by the wills of any, but as under him; and that we
fear nor any hurt to the fleſh, or them that can but kill the body, in compari..
son of that one Law giver ard Fudge,who is able to ſave, or to deſtroy for ever,
Luke 12.4. fam. 4. 12. 1 Cor. 7.23. And that we are moved more by
his Promiſes, than by all that mortal men can give us; and truſt wholly
to the Heavenly reward of glory, and not to the tranſitory proſperity of this
world, believing that God is True and fuft, and none of his Word ſhall
ever fail. 1 Pet. 1. 3. We are begotten again unto a lively hope, through the
Refurreltion of Chriſt to an Inheritance incorruptible, &c.
3. We muſt fo live, as may declare that God is our Grand Benefactor,
from whom we have all the good that ever we received, and from whom
we hope for all that ever we ſhall poſſeſs; and that he is infinitely good, the
Original and End of all created good: We muſt live as thoſe that be-
lieve that we are made for God, even to glorific him, and pleaſe his blesſed
Will, not by making him beholden to us, but by a willing receiving of his
mercies, and a willing improvement of them to our own felicity: And as
thoſe that believe that his love is better than life it ſelf, and that to know
him, and love him, and glorifie him for ever, is the ultimate End and Hap-
pineſs of man, Pſal. 4. 7, 8. and 63. 3. and 73. 25, 26, 28. Phil. 3. 7, 8.
Matth.6.33. 1 Pet.1.5,6,8,9. 2 Car 5.1.
2. And we muſt fo live in relation to Chriſt, and to his Spirit, as may
declare to the world, that the mercy of the Father is conveyed to us by
the Son, and the Grace of the Father and Son, by the Spirit; and what
wonders of Wiſdom, Goodneſs and Power, Truth and Juſtice, Holineſs
and
.
382
what Light muft fine in our Works. SERM. XXII.
and Mercy, are manifeſted in Chrift,
and his Mediation to Mankind, Gal.2.
20. Epb.3.16,17. Pbil.1.20,21. Jóh. 17.10.
3. In ſum, the works that glorifie God muft have theſe three parts of
his likeneſs upon them.
1. They muſt be works of Lighe, like the Light which from the F*
ther of Lights doth illuminate us. Chriſtians muſt be much wiſer than the
men of the world, in holy, though not in worldly things, Col. 1. 9. 28. and
3. 16. Darkneſs is the ſtate of Satans Kingdom, and ignorant Chriſtians
are fcandalous, and a diſhonour to Chrift; not thoſe that are ignorant of
unneceſary, unprofitable, or unrevealed things, but thoſe that are ignorant
of revealed, neceſary, ſaving truths, 1 Cor.3.2. Heb 5.11,12.
2. They muſt be works of Holy Love to God and Man which thew
that God and Goodneſs have our hearts, and that we would imitate God
in doing good to all, according to our places and power, Gal.6.10. Rom.13.
10,11,12.
3. They muſt be works of Life and Power, where ferius diligence ex-
preſſeth zeal: And that we ſet our felves poliwer bourds, than wit all
our heart, and mind, and might, 2 Tim.! 7. Rom.12.31. Thus 1):uch for the
general defcription of them
II. The defcription of a Ciſtian, whore works glorifie God, according
to Scrip.ure arid Experience, nas be given sollte Sulicwing particulars.
"I. He is one tha: paceth hifiving Religsın in the practical knowledg
of the only true God, and 7efuis Chriſt he Saviour, whom he hath ſent, Job.
17.3. He puts ro limits tutis endeavours afier uſeful knowledye, but
what God hath put by his Word or Providence: He would abound in holy,
aviſdom, and thinks it worth his greateſt ailigence, and ſtill upon the en-
creaſing hand: He hath ſo much ksow edge of the lefir matters of Reli-
gion, as to keep him from ſcandalous miſcarriages atout ihem: but it is
the knowledge of God, and of a crucified and glorified Christ , in which he
taketh wiſdom to conſiſt, 706.17 3. 1 Cor.2 2 This is the Light in which
he hath his daily converſation, the Light which governeth his will and pra-
Stice; which feedeth his Meditatiors, his prayers, and his diſcourſe;
which repelleth his temptations; which maintaineth his hope, and is his
daily work of Recreation, his food, and Feaft.
For they will now perceive, 1. That his Religion is not a matter of
X
names and words, and trifling Controverſies, but hath the greateft and
moft excellent Subject in the world: And as Nature teacheth all to reve.
rence God, ſo it will tell them, that they muſt reverence that Religion,
that Converſation, and that Perſon, who is moft Divine , and where the
moft of God appeareth.
x
2. And they will ſee that his Religion conſiſtech not in uncertainties,
which no man can be ſure of when he hath done his beft; but in things ro
fure as none ſhould doubt of: which will eaſily bring men over to con-
fent, and ſhame or filence Contradicters.
3. And then they will ſee that it is a Religion which all ſober perſons are
united in, and doth not loſe its Authority, or Reverence, by the diviſions,
Wranglings, and digladiations of Sects of different minds; for God is de
хэ.
X
nied
SER M. XXII. what Light muft Joine in our Works.
383
hes
it
nied by no Gober man, nor the Effentials of Clariftianity by any true Chri-
Stian.
x 4. And men will ſee that our Religion is no matter of Indifferenc which
one may do well enough without, but' of abſolute neceſſity to Salvation,
and that which man was made and redeemed for; and a Religion of the
greateſt Subject, the greateſt Certainty, the greateſt Confent, and
the greateft
Neceflity, will honour it ſelf, and it's Author in the world, if it be rightly
repreiented in the Lives of them that do profeſs it.
But when mens over-doing ſhall pretend that all this is too little, and
ſhall ſeek to raiſe it, as to more perfection, by their own Inventions, or uncer-
tain Opinions in Doctrine, Worſhip, Church-Diſcipline, or Practice, they
preſently caſt it as a Foot-ball before the Boys in the Streets, and make it
a matter of doubtful, endleſs Diſputations of multiplied Sects, of perni.
cious Contentions, and cruel Perfecutions: And then the Reverence and
Glory of it is gone, and every Philoſopher will vie with it in fubtilty,
and.cvery stranger will preſume to cenſure it , if not to blaſpheme it, and
deride it. And thus Over-doers are the Scandals of the World.
11. The Chriſtian ohut vill glorifie God, and his Profeſſion, muſt be con
ſcionable in the finalleſt matters; but he mult ever deſcribe and open the Na-
ture of his Religion, as com fting in great and certain things, and not talk too
mucis of ſmaller marters, as if it were thoſe that men were to be ſaved by.
Tell nen of the neceili ; of beiieving, fearing, obeying, truſting, and lo-
ving God, and of costing to him by Jeſus Chriſt, the Great Mediator
between God and Mai: Tell them of the intrinſick evil of ſin, and
Gods Juſtice, and of Mans Corruption, and of the Nature and Excel-
lency of Holineſs, and of the neceſſity of being New-born of the Holy
Spirit, and of inrtifying the deſires and deeds of the Fleſh; and tell
them of Judgment, Heaven, and Hell, eſpecially the certainty and ex-
cellency of the everlaiting promiſed Glory; perſwade them to believe al
this, to think much of all this, and to be true to what they know, and to
make it the work of Life to be always prepared for Death. Let this be
your diſcourſe with finners, (as I told you, in the firſt Character, it muſt
be your own Religion) and then men will perceive that Religion is a matter
that doth indeed concern them and that they are indeed great and neceſſary
things, in which you differ from ungodly men : But the Scandalous Chri-
ftian talketh moſt of external Church-orders, and Forms, and Opinions,
and Parties, and thereby makech the ignorant believe, that the difference
is but that one will fit, when the other kneeletb; and one will pray by the
Book, and the other without Book; and one is for this Clurch Government,
and another for that; and one for praying in White,and the other in Black.
'Anitalking too much of ſuch things as theſe, deceiveth the hearers; ſome
it maketh formal hypocrites, who take up this for their Religion, and the
relt it hardeneth, and maketh them think, that ſuch people are only more
humourous, and ſelf-conceited, and giddy, and factious than others, but
no whit better.
III. The Genuine Chriſtian hath an humble and cautelous underſtanding;
ſenſible when he knoweth moſt, how little he knoweth, and how much he
G
is
2
384
wbat Light wall line in our works. SERM. XX17
?
I
is ſtill vuacquainted with, in the great myſterious matters of God. His
Ignorance is his daily grief and burden, and he is ſtill longing and looking
for ſome clearer Light: Not a new word of Revelation from God; but a
clearer underſtanding of his Word. He knoweth how weak and ſlippery
Mans underſtanding is, and he is humbly conſcious of the darkneſs of his
own. Therefore he is not conceitedly wiſe, nor a boafter of his know.
ledge; but faith, as Paul, 1 Cor, 8.2. He that thinketh that he knoweth
any
thing, that is, is proudly conceited of his own knowledge, ) knoweth nós
thing as he onght to know.
And hence it is that though he daily grow in the firmer apprehenfion of
neceſſary Truths; yet he is never confident and peremptory about uncertain
doubtful things: And therefore he is not apt to be Quarrelſome and conten-
tious, nor yet cenforious againſt thoſe that differ from him in matters of no
greater moment. And hence it is, that he runneth not into Sects, nor
burneth with the feavoriſh, dividing Zeal, nor yet is ſcandalonfly mutable
in his Opinions; becauſe as one that is conſcious of his Ignorance, he doth
not rafhly receive things which he uuderſtands not, but ſuſpendeth his
judgment, till Evidence make him fit to Judge; and joyneth with neither
of the contending Parties, till he is ſure or know indeed which of them is
right. And thus he avoideth that diſhonouring of Religion, which the
fcandalous Chriſtian is wofully guilty of; who with an unbumbled under-
ftanding groweth confideat upon quick and inſufficient information, and
Judgeth before he underſtandeth the cafe, and before he hath heard or read;
and conſidered what on both ſides may be ſaid, and what is neceſſary to a
true underſtanding : And thus either by Andacious prating of what he never
underſtood, or reviling and cenſuring Men wiſer than himſelf, or by making
himſelf a Fudge where he hath need to be many years a Learner, or mak-
eth a Religion of bis own miſtakes, and ſetting up dividing Selts to propa-
gate them, or elſe by ſhameful mutability and unſerledneſs, he becometh a
fcandal to harden unbelievers, and a Diſeaſe to the Church, and a ſhame
to his profeſſion; Read James 3. Conceited Wiſdom kindleth a conten-
tious Zeal, and is not of God; but from beneath, v. 15. 16, 17.
IV. The Chriſtian who Glorifieth God by his Religion, is one that fo
Liveth that men may perceive that his carnal Intereſt is not the End and R.440
ter of his Life; but that God is bis End, and to pleaſe hina is bis Work, and
his Reward, in which he is comforted, though the Fleſh and World be never
fo much diſpleaſed; And that the perfect Light and love of God in the un-
feen Glory of another Life, is the ſatisfying ſum of all his hopes, for
which all the World muſt be forfaken. To talk much of Heaven, and
to be as much and as cager for the World as others, is the way by which
the ſcandalous Hypocrite, doth bring Religion into Contempt. It is no
high, nor very honourable Work, to talk of the vanity of the World, but
to Live above it, and to be out of the power of it: Nor is it any great
matter to fpeak honourably of Heaven; but to live as believing-feekers of
it, and as thoſe that have there their Treaſure and their hearts, Mat. 6.
20, 21. and are comforted more by the Hopes of the Life to come, than
by all their poffeßionsor pleaſures in the World. If we will glorifie God,
OUR
miten
385
+
SER M. XXII. What Light mult Jbine in any works.
our Lives muft perſwade Men, that he will certainly be our Everlaſting
Portion, and the ſure and plentiful Rewarder of them that diligently ſeek bins,
Heb. 11.6. It is much of the uſe of a true Chriſtians Life, to convince
Unbelievers that there is a Heaven for Saints; and the ſcandalous world.
ling perſwadeth them that there is none, Mar. 5.5, 11, 12. Phil. 3. 26,
21. Col. 3, 1, 2, 3, 4, 5.
V. Therefore it Glorifieth God and our Religion, when Chriſtians
Live in greater føy, or at leaſt greater contentedneſs and Peace, than other
Men : when they can anſwer all the Croſſes in the World ſufficiently with
ehis, that God is their God, and his Love ſhall be their endleſs Joy, Pfal.
737 1. &73 25, 26. And when they can Live by Faith, not by Sight
2 Cor. 5.7. and can rejoyce in hope of the Glory of God, Rom. 5. 3, 5. and
can comfort themſelves and one another with rhis, that they ſhall for ever be with
the Lord, 1 Thef. 4. 17, 18 and can trift him to the Death, who hath
faid, I will never fail thee, nor forſake thee, Heb. 13.5. If you would
have other Mco bonjour your (juu itd your Religion, and deſire to be
ſuch as you, you muſt really thew them that your are on ſafer grounds
and in a happier ſtate than they: And that you will hardly do, it you
be
not more comfortable than they, or at leaſt ſetled in more Peace and conten.
tedneſs of mind, as thoſe that have a certain Cure for the fears of Death and
the danger that ungodly men are in, of the revenging Juſtice of the final Judge.
I confeſs it's poflible for trembling, troubled, and diſtreſſed Chriſtians
to be faved : But o that they know what a ſcandal they are to Unbelieve
ers, and what a diſhonour to God whom their Lives ſhould Glorifie!
What Man will fall in Love with Terrors, and unquietneſs of mind? If you
would Glorific God by your fears and tears, they muſt be ſuch as are ac-
companied with Faith and Hope; and you muſt not only ſhew men what
would make you happy, if you could obtain it, but alſo that it is attainable
Happineſs is every Mans deſire, and none will come to Chriſt unleſs they
believe that it tenderh to their Happineſs: They take up with the prefent
pleaſures of the Fleſh, becauſe they have no ſatisfying apprehenfions of
any better. And if no Man ſhow them the firſt-fruits of any better here,
they will hardly believe that they may have better hereafter : It is too
hard a talk to put a poor Drunkard, Fornicator, or a proud and Cove-
tous Worldling on, to believe that a poor, complaining, comfortleſs
Chriſtian is happier than he, and that ſo fad and unquiet a Life muſt be
preferred before all his temporal cententments and delights. You muſt
Thew him better, or the ſigns and fruits of better, before he will part with
what he hath; You muſt ſhew him the bunch of Grapes, if you will have
for the Land of Promiſe, when he is told of Gyants that muſt be
overcome: And O what a bleſſing is reſerved for every Caleb and Joshua,
that encourage Souls, and glorifie the Promiſe. And how much do de
jected diſcouragers of finners diſhonour God and diſpleaſe him! I have
known fome ungodly Men, when they have ſeen believers rejoycing in
God, and triumphantly paſſing through ſufferings in the joyful hopes of
Glory, to ſigh and ſay, would I were ſuch a one, or in his cafe : But I have
feldome heard any fay fo of a Perſon that is ſtill fad, or crying, or troubling
them-
ܙܕܫܝ
him go
G 2
386
what Light mult line is our Works. SER M. XXII.
themſelves and others with their Scruples, Croſſes, or Diſcontents; un-
lefs it be in reſpect to their blameleſs Living, perhaps condoling them
they may fay, Would I had no more fin to trouble me than you have.
I confeſs that ſome Excellent Chriſtians do ſhew no great mirth in the way
of their Converſation ; either becauſe they are of a grave and filent tem.
per, or taken up with ſevere Studies and Contemplations, or hindred by
bodily pains or weakneſs: But yet their grave and Sober Comforts, their
Peace of Conſcience and ſetled hopes, and truſt in God, delivering them from
the terrors of Death and Hell, may convince an Unbeliever that this is a
far better ſtate than the mirtband laughter of Fools in the Houſe of Feaſting,
and in the vanities of a ſhort proſperity. The grave and folid Peace and
Comfort of thoſe that have made their Calling and Election ſure, is more
convincing than a lighter kind of mirth, John 16.22.
VI. The Dominion of Love in the hearts of Chriſtians, appearing in all
+
the courſe of their Lives, doth much Glorifie God and their Religion : I mean
a common hearty Love to all men, and a ſpecial love to holy men, according
to their various degrees of lovelineſs. "Love is a thing ſo agreeable to
right reaſon, and to ſociable Nature, and to the common Intereſt of all
Mankind, that all Men commend it; and they that have it not for others,
would have it from others: Who is it that loveth not to be loved? And
who is it that loveth not the Man that he is convinced loveth him, better
than him that hateth him, or regardeth him not? And do you think that the
ſame courſe, which maketh men hate your felves, is like to make them
love your Religion? Love is the powerful Conqueror of the World: By it
God conquereth the enmity of Man, and reconcileth to himſelf even ma,
lignant ſingers: And by it he hath taught us to conquer all the tribulations
and perſecutions, by which the world would ſeparate us from his Love:
Yea, and to be more than Conquerors through him that loved us, and
thereby did kindle in us our reflecting love, Rom. 8. 34, 35, 36. And by
it he hath inſtructed us to go on to Conquer both his Enemies and our own;
yea, to conquer the enmity rather than the Enemy, in imitation of himſelf,
who ſaveth the finner, and tilt's the fin: And this is the moſt noble kind of
Victory. Every Souldier can end a Fever or other Diſeaſe by cutting a
mans throat, and ending his Life: But it's the work of the Phyfitian to
kill the Diſeaſe, and ſave the Man. The ſcandalous Paſtor is for Curing
Hereſie in the Roman way, by filencing found Preachers, and tormenting
and burning the ſuppoſed Hereticks : or at leaſt to truſt for the acceptance
and ſucceſs of his Labours to the Sword: And if that which will reſtrain
men from croſſing the Paſtor, would reſtrain them from refifting the Spirit
of God, and conſtrain them to the love of Holineſs, it were well: Then
the glory of converſion ſhould be more afcribed to the Magiſtrate and Soula
dier than to the Preacher. But the truc Paſtor is Armed with a ſpecial mea.
ſure of Life; Light, and Love, that he may be a meet Inſtrument for the
Regenerating of Souls, who by holy Life; and Light, and Love muſt be
renewed to their Fathers Image. Every thing. Naturally generateth it's
likes which hath a generative power. And it is the Love of God which the
Breacher is to bring all men to that muſt be ſaved :: This is his Office ; this
isi
.
.
1
SER M. XXI. what Light mult bine in our works.
387
is his work, and this muſt be his ſtudy: He doth little or nothing if he
doth not this. Souls are not fanctified till they are wrought up to the Love
of God and Holineſs. And therefore the Furniture and Arnos which Chriſt
hath left us in his Word, are all ſuited to this work of Love. We have
the Love of God himſelf to Preach to them; and the love of an humbled,
dying, and Glo ified Redeemer; and all the amiable bleffings of Heaven and
Earth to open i them; and a l the loving promiſes and invitations of the
Goſpel : And it not our Hearts, our Miultry, and our Lives be an-
fwerable to : ll this? Bc'ieve it, it muſt be a Preacher, whoſe matter and
manner of Preaching aná Living doth ſhew forth a hearty Love to God and
Love to Godlineſs, and Love to all bis Peoples Soul, that is the fit Inftru-
ment to glorifie Gud by convincing and converting finners. God can
work by what means he will; By a ſcandalous, dom ne ring, felf-ſeeking
Preacher, But it is not his ordinary way. Foxes and Wolves are not Naar
ture's Inſtruments to generate sheep. I never knew much good done to.
Souls by any Paſtors, but ſuch as Preached and Lived in the Power of Love,
working by clear convincing Light, and both managed by a holy, lively ſeria
ouſneſs. You muſt bring fire, if you would kindle fire. Trust not here to
the Carteſian Philofophy, that meer motion will turn another Element in-
to fire. Speak as lowd as you will, and inake as great a ſtir as you will,
it will be all in vain to win mens Love to God and Goodneſs, till their
hearts be touched with his Love and Amiableneſs; which uſually muſt be
done by the Inſtrumentality of the Preacher's Love. Let them bate me, so
they do but fear me and abey me, is the ſaying of ſuch as ſet up for them.
ſelves, ſand but fooliſhiy for them elves,) and like Satan would Rules:
Men to damnation. If Love be the fum and fulfilling of the Law, Love:
muſt be the fum and fulfilling of our Miniſtry. But yet by Love I mean
not Flattery ; Parents do love as neceſſarily as any, and yet muſt Correct :
And God himſelf can love and yet Correct : Yea, he chafteneth every
Son that he receiveth, Heb. 12.6,7. And his Love conſiſtech with par
ternal juſtice, and with hatred of. fin, and plain and ſharp reproof of
finners : And ſo muſt ours;. But all, as the various operations of Love, as
the objects vary.
And what I ſay of Miniſters, I ſay of every Chriſtian in his place. Love
is the great and the new Commandment, (that is, the laſt which Chrift
would leave at his departure to his Diſciples. ) could we learn of the
Lord of Love, and Him, who calleth himſelf LOVE it ſelf, to love our
Enemies, to bleſs them that curſe us, and to do good to the Evil; and pray
for them that hurt and perſecute us, we ſhould not only prove that we are :
genuine Chriſtians, the Children of our Heavenly Father,( Mar. 5.44;45-)
but ſhould heap coals of fire on our Enemies heads, and melt them into
Compaſſion and ſome remorſe, if not into an holy Love. I tell you, it is
the Chriſtian, who doth truly love his Neighbour as himſelf; who loveth
the Godly as his Co heirs of Heaven, and loveth the ungodly with a dea
fire to make them truly. Godly; who loveth a Friend as a Friend, mandag
Enemy as a Man that is capable of Holineſs and. Salvation. It is he that
Liveth, walketh, Speaketh; converſeth, ,( yea; Sufferethez : which is the
great
S
SER M. XX
What Ligthis may fibime in our works.
A
great
difficulty) in love, and is as it were turned by the love of God Hiedl -
broad upon his heart, into love it felf; who doth glorifie God in the World,
and glorifie his Religion, and really rebuke the Blafphemer, that derideth
the Spirit in Believers, as if it were but a Phanatick/Dream.
And it is he that by tyranny, cruelty, contempt of others, and needleſs
proud ſingularities and ſeparations, Magiſterially condemning and vili-
fying all that walk not in his faſhion, and pray not in his faſhion, and are
not of his opinion, where its like enough he is himſelf miſtaken, that is
the Scandalous Chriſtian, who doth as much againf God, and Religion, and
the Church, and mens Souls, as he doth againſt Love. And though it be San
tans way as an Angel of Light, and his Miniſters way as Miniſters of
Righteouſneſs, to deſtroy Chriſts Intereſt by dividing it, and ſeparate
things which God will have conjoyned, and fo to pretend the love of
Truth, the love of Order, or the love of Godlineſs, or Diſerpline againſt the
love of Souls, and to uſe even the name of love it ſelf against love, to juſti-
fie all their cruelties, or cenſures, and alienations ; yet God will keep up
tha t Sacred Fire in the hearts of the ſound Chriſtians which ſhall live and
conquer theſe temptations, and they will underfard and rear the
warning of the Holy Ghoſt; Rom. 16. 17. I boferch you mark them which
cauſe diviſions and offences, contary to the Doctrine which you have lea ned,
and avoid them, in their liidul, dividing, offenſive Wavs ) for they that
are ſuch ſerve not the Lord ?eſus, ( though they may confidenly lilk
they do ) but their own bellies , ! hit cor al intercits, though perhaps they
will not ſee it in theinielves and ly good words, and fair (or fl!itcring).
Speeches, deceive the hearts of the pimple the word is info anjksy, hominum
minime malorum, no bad men, or hernle's w: Il meaning men ; who in
caſe it be not to mortal Errours, perhaps may be in the main ſinccre, and
may be ſaved when their ſtubble is burnt: But whether ſincere or not,
they are Scandals in the World, and great diſhonourers of God, and ſerve
Satan, when they little think fo, in all that they do contrary to that Unia
verſal Love by which God muſt be glorified, and ſinners overcome.
VII. A publick mind that is ſet upon doing good, as the work of his life,
and that irith fincere and evident ſelf denial, doth greatly glorifie God in be
World. As God maketh his Goodneſs known to us by doing good; ſo alſo
muft his Children do. Nothing is more communicative than Goodneſs and
Love; nothing will more certainly make it felf known, when ever there
is opportunity. That a wordy borren Love which doth not help, and fuca
cour, and do good, is no true Chriſtian Love, S. James hath told us fully
in his derection of a dead and barren faith. No man in reaſon can expect
that others ſhould take him for a Good man, for ſomething that is known to
no one but himſelf (fave only that publick converfe and communion muſt
be kept up by the charitable belief of Profeſſions till they are diſproved.)
The Tree is known by its Fruits, and the Fruits beſt by the taſte, though
the fight may give ſome lower degree of commendation. The Character
of Chriſts purified peculiar people is, that they are zealous of good works,
Tit. 2.14. The Scandalous Chriſtian may'be zealous againſt others, and
Kedlords to burs then, to perfecute them, to cenfuere ther, to diſparage them,
and
SER M. XXH. wibat Light muffino in our works.
389
this
or any
*
and to avoid them, but the Genuine Chriſtian is zealous in louing them,
and doing them all the good he can. To do a little good upon the by, and.
from a Full Table to ſend an Alms to Lazarus at the door; yea, to give to
the Needy as much as the Fleſh can ſpare, without any ſuffering to it felf,
abatement of its Grandeur, pomp, and pleaſure in the world, will
prove you to be men, not utterly void of all compaſſion ; but it will never
prove you to be Chriftians, nor better than Infidels and Heathens. Look
not that men ſhould think you better than your fruits do manifeſt you to
be; nor that they take you to be good, for ſaying that you are good; nor
judge you to excel others, any further than your works are better than others:
And marvel not if the World ask, what do you more than others ? when
Chriſt himſelf doth ask the ſame, Matth. 5.47. If ye ſalute pour Brethren,
and thoſe of your own Opinion and way, and if ye love them that love you,
and ſay as ye ſay, do not even Publicans and Infidels do the ſame ? Matth.
5.46. Marvel not if men judge you according to your works, when God
himſelf will do ſo, who knoweth the heart. He that is all for himſelf, inay
love himſelf, and think well of himſelf, but muſt not expect much love from
others : Selfiſhneſs is the Bile or Impoſthume of Societies, where the Bloud
and Spirits have an inordinate Afflux, till their corruption torment or gan:
grene the part. While men are all for themſelves, and would draw all to
themſelves, inſtead of loving their Neighbour as themſelves, and the Pub-
lick Good above themſelves, they do but hurt and deſtroy themſelves; for
they forfeit their communion with the body, and deſerve that none ſhould
care for them, who care for none but themſelves. To a Genuine Chriſtian
anothers good rejoyceth him as if it were his own; (and how much then
"hath ſuch a one continually to feed his joy? ) and he is careful to ſupply
anothers wants, as if they were his own : But the fcandalous ſelfish hypo-
crite doth live quietly, and ſleep eaſily, if he be but well himſelf, (and it
go well with his Party ) however it go with all his Neighbours, or with
the Church, or with the World. To himſelf he is fallen, to bim ſelf he lix
veth, bimſelf he loveth, himſelf he ſeeketh; and himſelf, that is, his tempo .
ral proſperity, he will advance and ſave, if he can, whatever his Religion
be; and yet himſelf he deſtroyeth, and will loſe. It is not well conſidered in
the World, how much of ſin conſiſteth in the narrow Contraction of mens
love, and regard unto their natural felves, and how much of goodneſs
confifteth in a Community of love ; and what a glory it is to the Govern-
ment and Laws of God, that he maketh it fo noble and neceffary a part
of every mans duty, to love all men, and to do good to all', as he is able,
though with a difference. God could do us all good enough by Himſelf
alone, without one another : But what a mercy is it to the World', that as
many Perſons as there are, ſo many there are obliged by God to love their
Neighbours as themſelves, and to do good to all about them ?. And what a
mercy is it to the Altor, that God will thus make him the Inſtrument and
Meſſenger of his Beneficence ?
Miniſters, and Chriſtians all, Would you be thought better than others?
Are you angry with men that think otherwiſe of you? What good do you
more than others in your places? What good do you that ovher mentran
.
1
, i
what Light muft fine in ow Works. SERM. XXII.
fee, and feel, and taſte, and judge of? Every man loveth himſelf, and can
feel what doth him good in natural things : And God that by giving you
food, and other mercies to your bodies, would have you thereio taſte bis
love to your Souls, would uſe you juſt ſo for your Brethrens good. Do
you give them good words and counſel? It is well : But that is not it, that
they can yet taſte, and value: You muſt do that ſort of good for them
which they can know, and reliſh; not that this will ſave them, or is
any
great matter of it felf, no more than Gods common bodily mercies to you;
but this is the beſt way to get down better. And he that ſeeth his Brotber
have need, and fhutterh up the bowels of his compaſſion from him, bow dwel-
leth the love of God in him? 1 Joh. 3. 17. Give to him that asketh , and
from him that would borrow of thee, turn not thon away, Matth. 5. 42. That
is, let not want of Charity hinder thee at any tiine from giving, though
want of ability may hinder thee, and prudence may reſtrain thec, and muſt
guide thee. if you ſay, Alas, we have it tot to glic: I anſwer : 1 Do
what you can. 2. Shew by your compaſſion, that you would if you could:
Take care of your poor Brethren. 3. Bez of others for thein, and put on
thoſe that can, to do it.
Say not, Theſe carnal people valne norhing but earnal things, and cannot
perceive a mans love by ſpirituai benefits : Fuit in vrace, 'ittihe means
and out-ſide of things fpiritual what you can give him, id or ought I
fee, the moſt of us all do very hardly believi Gods iwa iufie?', us, if he
deny us bodily mercies. lj' you languth in poverty, 01:3, and painful
Sickneſs any thing long, your murmuring liewe!h, they will not ſuffici-
ently taſte Gods goodou (s ivichli she help vi bodily ſenie: And can you
expect that natural men believe you to be good, or your bare words, when
you ſo hardly think well of God infell, though he promiſe you Life E-
ternal, unleſs he alſo give you bodily ſupplies?
VIII. He that will gloritie his Redigion, and God, before men , muſt
be ſtrictly juſt in all his dealings, juſt in governing, juſt in trading and
..bargaining; juſt to Superiours, and to Inferiours, to Friends, and to Ene.
mies; juſt in performing all his promiſes, and in giving every man his
Right: He that in love muſt part with his own Right for his Neighbours
greater good, muſt not deprive another of his Right ; for Charity inclu-
deth Jułtice, as a lower Virtue is included in a higher and more perfect:
He muſt not be unjuſt for himſelf for riches, or any worldly ends; he muſt
not be unjuſt for Friends or Kindred; he muſt not be drawn to it by fear
or Aattery; no price muſt hire him to do an unrighteous deed : But above
all, he muſt never be unjuſt as for Religion, as if God either needed or
countenanced a lye, or any iniquity. No men are more ſcandalous diſho.
nourers of Religion, and of God, than they that think it lawful to de-
ceive, or lye, or be perjured, or break Covenants, or be rebellious, or uſe
any finful means to ſecure or promote Religion; as if God were not able
to accompliſh his Ends by righteous means. This comcth from Atheiſin
and Unbelief, when men think that God will loſe his Cauſe, unleſs our
wits and finful ſhifts preſerve it, as if we, and not Hc, were the Rulers of
and ſeldom ſcape the hatred or contempt of men.
IX. He
SERM, XXII What Light muft fine in our Works!
391
.
50
V
IX. He that will glorific God, muſt know and obſerve the Order of Com-
mands and Duties, and that God will have Mercy, and not. Sacrifice; and
wuſt prefer the End before the Means as ſuch. He muſt not pretend a ler
fer Duty againſt a greater, nor take the leffer ar that time for a Duty, but
for a ſin, when the greater ſhould take place. God hath made his Laws,
and our Duty, to be the means of our own good. It is no prophaneneſs,
but duty, to omit that which elſe would be a duty, when a greater is to
he preferred. God calls it the Sacrifice of a Fool, who knoweth not that
he doth evil under the name of duty, when Sacrifice is preferred before
an obedient hearing of Gods Commands, Eccl. 5. 1, 2, 3. It was no want
of holy zeal in Chriſt, which made him bid the unreconciled, leave thy
Gift at the Altar, and forfit go and be reconciled to thy Brother, and then
come and offer thy gift, Matih. 5. 24. Some zealous Perſecutors, Cenfu-
rers, and Dividers now, would think I ſpake like an ungodly perſon, if I
ſhould ſay to them, Let your Lituray, and your Prayers, and your Worſhip
ſtay, till you have confeſſed etisi lamented your injuries to your Brethren, and
then colica: doiter our ſervice to God, and lift up pure hands to him,
without wrath and donúting : yer is it no more than God often calls for to
the hypocritical few Att. L. 11. &c. To what purpoſe is the multitude of
your Sacrifices, izkın re come drid appear before me? Who hath required this
at your hands to tread in oj luurts? Bring no more vain Oblations; Incense
is an abomination to me When ye ſpread forth your hands, I will hide mine
eyes; when ye mük: many prayers, I will not bear: your hands are full of bloud.
Waſh
jou, make you clean
clean. Relieve the oppreſſed, Ifa. 58.2, 3. &c. They
ſeek me daily, and delight to know my ways, as a Nation that did righteouſneſs,
and forfcok not the Ordinances of their God; they ask of me the Ordinances
of Juſtice; they take delight in approaching to Cod: Wherefore have we
fafted, and thou feeſt not? Have we afflicted our Soul, and thou takejt no
knowledge ? - Ye faſt for ſtrife und debate, and to ſmite with the fiſt of wick-
edneſs : Te ſhall not faſt as this day, to maks your voice to be heard on high. Is
it ſuch a faſt ihat I have choſen? a day for a man to affli&t his Soul ? to bow
down his head as a bull-ruſh, and to ſpread fackcloth and aſhes under him ?
Wilt thou call this a faſt, and an acceptable day to the Lord ? is not this the faſt
that I have choſen , to loſe the bords of wickedneſs, and to let the oppresſed go
free, and that ye break every yoke ? Is it not to deal thy bread to the hungry,
and that thou bring the poor that are caſt out to thy houſe? When thou ſeest rbe
naked, that thou cover him, and that tbou hide not thy ſelf from thy own fleſh?
Then ſhall thy Light break forth as the Morning, and the health ſhall Spring
forth ſpeedily, and thy righteouſneſs shall go before thee, the glory of the
Lord ſhall be thy rereward: Then ſhalt thou call, and the Lord Jhall anſwer,
thou Malt cry, and be fhall ſay, Here I am.
It is a point that our Lord Jeſus layeth a great ſtreſs upon : He purpoſe-
ly; healeth on the Sabbath day; and tells the cenſorious Phariſees, The
Sabbath was made for man, and not wan for the Sabbath; that is, the end,
which is mans good, is to be preferred before the means; nay, it is no
means, and ſo no dury, which is againſt it. He defendeth his Diſciples for
getting themſelves food as they paſſed in the Corn-fields; and he teach-
H
eth
392
wbaa Lightning fline Awakete SALM XX1
eth them the lawfulnels of the Brieftslabour on tho! Sabbath, aid of Dk.
vide.cating of the Shew breads, and at two feveral times doth tell them,
that God will have, Mercy, and non Sacrifice, and biddech them go learn
Wbut that make aneth, Mat: 4. 13. and Mat. 12. 7.
And it is not only pbarifees,. but many better men who have need to go
learnahe meaning of that Sentence. The meaning is this, that cateris paribus;
the great duties of the Law of Nature, are to take place before the poft-
tive Inſtitutions. Gods Inftitutions are for mans good; whatever is a du.
ty, is alſo a means to the happineſs of man, and pleaſing of God, which
is the end of all: Love to God and man are greater than all the inſtituted
means of them, as ſuch; therefore that is no duty which is no means, or
is against the inftituters.end. Preaching and Prayer muſt be omiteed, for
fome works of love and humane good: Diſcipline is a duty, when it is a:
means to the end, for which it is ordained : But when it would hinder or de-
Atroy that ends (the reputation of Religion, and the glory of Gods Holi-
refs, and the Churches good) it is no duet, but a fin. To omit a Sacrament,
to break the reſt of the Lords day, to forbear the Sacred Affemblies, may
be a duty, when the good of men requireth them. Ordination is a duty,
when it is a means to its proper end. But if it were pleaded againſt thoſe
creating and order ſet againſt the thing ordered, even the work of the Miniſtry
the
cafe would be altered.
When meniniſtake, and miſs time, and miſs-place Gods Intitutions;
to the excludiog, of the great Moral duties which are their end', and pere
ſwade men to that as a part of Religion; which would certainly do more:
hurt than good, they fcandalouſly drive men away from Religion. Thust
imprudent, fcandalous Profeſors, can back.bite and reproach o hers, and
make them odious, and deſtroy Chriſtian Love, and Peace, and Concord,
op pretence of Zcal for Order, Government, Ceremonies, Forms, or for
this or that Mode:of Diſcipline an Worſhip; not having learned what
this mezpath, I will have : Mercy, and not Sacrifice; nor that Forms and
ExternalInftitutions were made for man, and not man for them. And yet
I kpow, that this will not juſtifie the Familift, or Hypocrite', who thinks.
that he may do any thing to ſave his fleſh.
Do you think it is not a ſcandal to Turke, or other Infidels, tempting
them to deride, or hate Chriſtianity, to find the Papiſts placing their Me
rite in hurtful Pilgrimages, which waſte that time which ſhould be ſpent,
axdiqa multitude of unprofitable Ceremonies, and in unwholeſome food
and injuries to health, under the Names of Abſtinence and Mörtifications
By this Rule they may next peefwade using that it will pleaſe God if men
famith, or hang themſelves; and conſequently, if they do fo by others :
For we muſt love our Neighbour but as our felves, God himſelf hach
made all our Religion ſo ſuitable to our gooding that he expecteth not that
we thould take anything for our duty, but what he giveth us Evidence ia
the thing, or faruram bhais promises, ſhall be our gain. He that worketh
upon felf-love, and winpeth man by a Saviour, and a glorions rewardio
and proveth the goodiefs of all his word and ways; as to our happineſs,
hach inſtitused money of his Ordinances to our bust. The-Apoftla bado
9
their
SIER M. XXI www Light ai Joones ont Works.
.
their pemer only to Edification, and not the Deſtruction, or hurt of Soula,
2.Cor. 10. 8. & 19.30. La allthings be donte te ndifying, I Cor. 14. 26
is a word of greater comprehenſion and uſe, than many do conceive:
When it is againſt Edification, it is not acceptable to God. One would
think Chriſt had broken his own Law of Diſcipline, when he did familiare
ly eat with Publicans and Sinners : And yet that very Adt of his, is one of
thoſe which he juſtifieth by the afore-laid Rule, I will have mercy and not
Sacrifice, Mat. 9. 11, 12, 13. Learn this Lellon of preferring Mercy.be
fore Sacrifice, if ever you will glorifie God.
The righe manner of Worfvipping God, is of great moment to the Honour
of him and of our Religion, before the World: That we give no falfa
deſcriptions of God, or #ifbmonrable attributes: That we teach no dilho.
nourable Doctrine as his ; eſpecially of his own Will and Counſels, and of
his Government, Laws, and hedgment : That we neither cake down the
Glory of the Goſpel Myſteries by reducibg them to the rank of Common
Providence, nor yet be deceived by Satan or. his Miniſters, as the pro-
moters of Light and Righteouſneſs, 2 Cor. 1]. 15. to abuſe and diſhonour
them by over-doing : That we feck not to glorifie God by our lycs, or by
our own miſtaken Interpretations or inventions. God muft be Worthip
ped as a Spirit, in Spirit and Truth, and not with Popiſh royes and fop.
perics; which make others think, that our Religion is but like a Poppet
Play and ludicrous device, to keep the People in Servitude to the Prieſts
by a blind Devotion: God muſt be Worſhipped Rationally, and with all
hoły wiſdom; and not with Childiſh Thadows and trifl.s, noi with loven.
ly and imprudent words, which tend to breed in the hearers deriſion or con-
tempt: Neither the cantings or fccnical Actions, or affected Repetitions
of the Papiſts, nor the rude, diſorderly, incongruous Expreſſions of un-
skilful men, are fit to be offered to the Glorious God: Prudence, and
Holineſs, and Seriouſneſs, and Reverence muſt appear in that Worſhip
which muſt honour God. O with what Holineſs ſhould we hear from and
ſpeak to the Holy, Holy, Holy God! Who will be Sanctified in all that
draw near him; Lev. 10.-3. and will not hold him guiltleſs that taketh his
Name in Vain! They that will do it acceptably muſt ſerve him with Re.
verence and godly fear, Heb. 12. 28. as knowing that he is a conſuming
fire; and yet with alacrity love and delight, as knowing that in bis favour
is Lift, and that he is the infinitely amiable Good, the hope and only Por-
tion of Believers.
XI. The Humility, Meekneſs, and Patience of Chriſtians, are greatly
Beceſſary to their glorifying of God: 1 joyn all three together for brevity
fake.
1. It is a thing very amiable in the eyes of all, when Men have not toe
high thoughts of themſelves, and ſeek not to be over-valued by others,
either as great, or wife, or good : when they ſeek not precedency, prea
ferment or honour; but take the loweft place, and envy not the prece.
dence or honour of others; but take anothers honour as their own, and
Bake another to be fitter (Baterias paribus ) for places of Power, Truſt, or
Eunisiency than themfelves: when they do (according to the meafure of
H2
their
-
394
What Light marift bine in our works. SER M: XXIR:
3
.
their worth) honour all men, 1 Pet. 2. 17. And are kindly affectioned one
to another in Brotherly Love, in honour, preferring one another, Rom. 12. 10.
Nor diſſemblingly and Complementally, ſaying [Your Servant, Sir ]
while they would fain have others below them, and to be obedient to their
wills : But really to think meanly of their own worth and Wiſdom, Rom.
12. 3. For I ſay, through the grace given to me, to every man that is among
you, not to think of himſelf more highly than he ought to think, but to think
ſoberly, as God bath dealt to every Man the meaſure of Faith. Not thinking
bimſelf something when he is nothing, Gal. 6.3. Nor to be more Learned,
or Wiſe, or Pious than he is. We muſt be indeed his Diſciples, who bum-
bled himſelf, and made himſelf of no Reputation, Phil. 2.7, 8. and waſhed
and wiped the feet of his Diſciples, to teach thein what to be, and do
to one another; who hath taught us the neceſſity of Croſs bearing, and
ſelf-denial, and to bumble our felves as little Children, if ever we will enter
into the Kingdom of Heaven, Mat. 16.24, & 18. 3,4. and hath decreed
and fore-told us that whoſoever jhalk exalt himſelf, ſhall be abaſed; and be
that bambleth himſelf shall be exalted; and therefore the greatneſs which
his Miniſters muſt ſeek, muſt be to be the Servants of the reſt, Mat. 23
11, 12, 13. Honour ſhall uphold ihe humble in Spirit, Prov. 29. 23. But a
mans Pride ſhall bring him low. Better is it to be of an humble Spirit with the
lowly, than to divide the ſpoyls with the Prond, Prov. 16. 10. He that will
honour his Religion, muſt put on as the Eleft of God; bowels of mercy, kind-
neſs, humbleneſs of mind (not of Tongue only ) meekneſs, long-ſuffering ,
forbearing one another,' and forgiving one another, if any man have a Quarrel
againſt any, Col. 3. 12, 13. He muſt not ſet out himſelf like the Richeſt,
and deſire to ſeem high or notable to others, nor ſet up himſelf with his
Superiours, nor ſwell or grudge if he be not regarded or taken notice of;
no, nor if he be reproved or diſhonoured: But muſt learn of an humbled
Chriſt to be meek and lowly, Mat. 11. 29. and muſt not mind ( or deſire.)
high things; but condeſcend to men of low eſtate, and not be wiſe in his own
conceit, Rom. 12:16. I beſeecb you therefore that you walk worthy the vocati.
on, wherewith ye are called, with all lowlineſs and meekneſs, with long-ſuffer-
ing, forbearing one another in Love, Eph. 4.1, 2. Let nothing be done through
ſtrife, or vain glory, but in lowlineſs of mind, let each eſteem others better than
themſelves, Phil
. 2. 3. What man loveth not ſuch a Spirit and Converſati-
on? Q that it were more common and eminent among us, and then we
ſhould find that the diſ-affection of the Ignorant, would be much abated,
and that when a mans wayes thus pleaſe God, his Enemies will be the
more ) at peace with him, Prov. 16.7. But when they are proud, and we
are proud, and we cannot yield nor bow, nor give place to the wrathful
but muſt jutle and contend with them for our place and honour, we loſe
pur Chriſtian honour, by ſeeking Carnal honour, and appear to be but like
other-men: And even the Proud themſelves will diſdain the Proud.
2. And though we may be Angry and not fin, and muſt be plain and
kealous againſt lin and for God, though guilty, galled finners be diſpleaſed
by it; yet meekneſs muſt be our temperature: For a turbulent, rough, un-
gaia Spirit is diſpleaſing both to God and Man, ſuch Perſons have feldom
peace
2
:
.
SERM. XXIL what Light muft ſhine in our Works.
395
6.1.
peace with others or themſelves. A meek and quiet Spirit is in the light of
God of great price, 1 Pet. 3. 4. Bleſſed are the meek for they ſhall Inherit
the Earth; they ihall ſpeed better than others, even in this World, Mar.
$. 5. The Wiſdom from above is firft pure, then peacable, gentle, eaſie to be in-
treated, full of mercy and good finits. Paul tells us what the good works
are, which we muſt be alwayes ready to To ſpeak evil of no man, to be no
brawlers; but gentle, ſhowing all meekneſs to all mer , Tit. 3:1, 2. The Scrip-
ture ſpeaks more of this than I have leiſure to recite . See Gal. 5. 23. &
I Tim. 6. 11. & 2 Tim. 2.25. 1 Pet. 3. 15. fam. 3. 13 Zeph. 2.
3. 111.29. 19 Pfal. .4.4. & 76.9. & 147. 6. & 37. 11.
3. Avd Patience both towards God and Man is a neceſſary Companion
of Humility and Meekneſs. This greatly differeth from Natural dulneſs,
and an inſenſible temperature - When a mans Soul is partly ſo much awed
by God's Authority and Preſence, and partly ſo much taken up with the
great matters of his Service, and partly ſo much contented with his fa-
vour and grace and the hopes of glory, as to make light of all the Inte-
reſts of the Fleſh as ſuch, and therefore to bear patiently ſuch loffes and
Croſſes, aud wants, and ſufferings as touch the Fleſh, as taking it for no
great matter to loſe all the World if we fave our Souls, this is true Pati,
ence, by which God is glorified : For by this men will ſee that Chriſtians
have indeed ſuch great things in their hopes, as ſet them quite above the
tranfitory things of the fleſh and World; But when they are much troub-
led at every Croſs and Loſs, and whine and complain as if they were un-
done, if they live in Poverty or Reproach, and are at their wit's end in
every danger, and free and ſtorin at every ill word or every one that wron-
geth them, they are the ſhame of their Profeſſion, and ſcandals to the
World. It is not a ſudden Anger which is the great ſin of Impatience; but
an impotent diſability to ſuffer in the Fleſh, in Eſtate or Name, and a re-
pining under every want, which ſheweth a Fleſhly Worldly mind, and a
want of true believing the heavenly Felicity: Though I confeſs that Pity
muſt make ſome Excuſe for many poor Women, whoſe Natural temper
maketh their Paſſions troubles aud fears invincible. He that ſaid, In jour
Patience, poffefs your ſouls doth intimate, that we have loſt our felves and
the government, order, and Peace of our Souls, when we have loſt our
Patience, Luke 21. 19. See Eccl. 7.8. 7am. 5.7, 8. i Pet. 2. 20. i Thef.
5.14. Be patient towards all men, 1 Tim. 6.11. Col. 1. 11. What ever
Zeal you ſeem to have in Prayer, in Preaching, and for purity of Wor-
ſhip, if you can bear wants and ſickneſs, and the loſs of 'all the World no
better than others, you will appear no better in their Eyes; For if you
faint in the day of Adverſity your ſtrength is ſmall, Prov. 20.10.
XII. And as a ſpecial fruit of Humility, An eaſie and thankful bearing
of Reproof, and readineſs to confeſsa fault upon due conviction, is a neceſſary
duty to the Honouring of God. It will ſhew men that you are Enemies
to fin indeed, and that you are not Hypocrites who weed only their Neigh-
bours Fields, and ſee the Mote in anothers Eye, and not the Beam which
is in your own. If the Righteous ſmite us by Reproofs it muſt be taken as a
kindneſs, and as a precious Balfome which doth not breakour Head, but heal us; ,
Pfal.
*
what Light withimar innan maniks. SIER M. XXII.
O
Pfal. 141. 19. Not that we are bound to belye our felves in compliance
with every mans cenforious humour that will accufë us; But we must be
readyer to cenſure our felves than others, and readyer to confeſs a fault
than to expect a confellion from others whom we Reprove. Sincerity and
ſerious Repentance will be honourable in that Perſon, who is moſt careful
to avoid fin, and moſt ready penitently to confeſs it when he hath been
overcome, and truly thankful to thoſe that call him to Repentance; As
being more deſirous that God and his Laws and Religion have the glory of
sheir Holineſs, than that he himfc), ſhould have the undue glory of Innocency,
and eſcape the deſerved ſhame of his fin.
It is one of the moſt dangerous Diſeaſes of Profeffors and greateſt ſaan-
dals of this Age, that Perſons taken for eminently Religious, are more
impatient of plain (though juſt ) reproof, than many a Drunkard, Swear-
er, or Fornicator : And when they have ſpent hours or dayes in the feem-
ing earneſt Confeſſion of their fin, and lament before God and Man, that
they cannot do it with more grief, and tears; yet they take it for a hey-
nous injury in another that will ſay half ſo much againſt thein, and take
him for a malignant Enemy of the godly, who will call them as they call
themſelves. They look that the chief buſineſs of a Preacher ſhould be to
praiſe them, and ſee ebem above the rojt, as the only People of God; and
they take him for an Enemy that will tell them the truth. But the ſcandal
is greateſt in thoſe Preachers themſelves, who cannot endure to hear that
they are finners: So tender and impatient of Reproof are ſome, yea,
fome that for their Learning and Preaching, and Piety are ranked in the
higheſt form, or expect to be ſo, that almoſt nothing but flattery or praiſe
can pleaſe them; And they can hardly bear the gentleſt Reproof, no, nor
a contradiction of any of their opinions: But they ſeem to tell men that
it is their part and priviledge to be the Reprovers of others, and to have
no Reprover; and to tell other men of fin,and be themſelves accounted In-
nocent; and to call other men to Repentance for Particular fins, while
they themſelves muit have no other Repentance, than in general to ſay
that they are ſingers; and to proclaim to all that their Publick Confeſſions
are formalities, and that it is a Chriſt to heal the Souls of others that they
Preach, while they acknowledge but little work for his remedies on them-
felves. But he thitrefwleth reproof doch err, and be that hareth it is brucifh,
how Learned, or Reverend, or Pious foever he would be accounted, Prov.
11.17. & 12. 1. He sbat regardeth reproef is prudent, and be that hateele &
Shall dze, Prov. 15.5.10. As ready humble penitent confeffion of fin doth
tend to our Pardon from God, ſo doth it tend to our acceptation with
Man: When God and Man will condemn the Phariſee, that juftifies him-
felf till Confeffion be extorted from him.
XIII. K is another very Honourable fruit of Humility to have a learn.
ing diſpoſition, and not to be Magiſterial, and to be ſwift to hear, and
flow to ſpeak. All Chrifts Diſciples must be as little Children, Marth. 18.
3,4. efpeciatly in a learning, teachable difpofition. A Child doth not uſe
to let his wit againſt his Maſters, or any other that will teach him, nor
to riſe up against instruction, as a Difputer that mußt have the botter,
and
7
SBR M. XXUS what Ligbemut bine in our Works.
397
and be accounced the wiſeft-;-bue his daily buſineſs is fubmiffovely to learn.
A Genuine Chriſtian is indeed communicative, and willing that others!
ſhould partake with him in the wiſdom and happineſs which God hath re-
vealed to him : But he is ready firſt to learn himſelf, and knoweth that
he muſt receive before he can communicate: And there is none ſo far below
him, but he is willing to hear and learn of; but eſpecially among his E-
quals he is readier to bear and learn, than to teach, becauſe he is fill con
ſcious of his ignorance, and honoureth the gifts of God in o:hers, which
the proud deſpiſe, fam.3.1, and 1.19.
But the ſcandalous Chriftian is ſo wiſe in his own eyes, that he is ever
of a teaching humour, and thoſe pleaſe him beſt that will fit and hear, and
reverence hinr'as an Oracle', and magnifieevery word that drops from his
lips : He'is ſo full of himfelf, that he hath ſcarce the patience to obferve:
well what another ſpeaks or writech; and fo valucth his own Conceptions
that he thinks they ſhould be valued by the hearers : And so ſcandalous
is the teaching humour of ſome Learned men, that they have not the com-
mon good manners or civility to ſuffer another to ſpeak to the end, but
they muſt needs interrupt him, that they may ſpeak, as being more worrby...
They take other mens ſpeeches to be ſó tedious, that their patience cannot:
hold out the length.of them: I mean not, that a wiſe man is bound to
lofe his time in hearing every ſelf-conceited perſon talk; but when men
are ingaged in Conference or Difputes, for a man to have ſuch liſt to ſpeak
that he cannot ſtay till another (though long) come to the end, it is fcan-
dalous incivility; yea, fome can ſcarce ſtay till two or three Sentences be
uttered, but their hafte muſt tell you, that they take themſelves to be
much the Wiſer, and to be fitter to teach , than to hear and learn: And
they are fo over-loaden with their own conceited wiſdom, that they can
carry it no longer without fome vent; and fo full of their own, that they
have no room to receive any more from others: And being all Maftersg
they receive from God and Man the greater Condemnation, Fam. 3. 1.
Pro. 12. 17. and 1. 5. and 18. 13.
XIV. The Genuine Chriſtian hateth backbiting, and diſgraceful reports
of others, and her can bear it from others to himſelf. He hath learned to love
All, and to ſpeak evil of no-man, nor to receive or vend ill reports of others..
He knoweth that this is the work of the Devil, the mortal Enemy of Love.
He modeſtly rebuketli the back-biting tongue, and with an angry countenance:
driveth it away, Pfal.15.3. Tit. 3.2. Pro:25:23. Back-biters tell us that they
are baters of meh: And the Apoſtle joyns them with baters of God, Rom.
1. 30. Debates, back-bitings, whiſperings, envyings, are the ſcandalous Chri-
ftians work, 2 Cór: 12. 20. He that heareth them, will either diftafte dhentes
or carcl the diſeaſe, and be as bad as they: And he that heareth that he is
calumniated or reproached by them behind his back, is tempted to abhor
both them and their Profeſfion. But to deal with men as faithful Friends,
and in plainncfs (but with prudence and love) to tell them ſecretly of their
defects and faules, this tendeth toʻgood, and to reconcile the minds of
men at laſt, and to the honour of the Chriftian way, Marcks
: 28; , 16
Levit.19:17. Pra:9.8. and 24.2. and 27.5. Eccl.7.5. Prenz8.23
7
.
398
what Light muſt ſhine in our works. SERM. XXII
But yet
3
. ,
when we are belyed and reproached our felves, though by Chri.
stians, or Teachers, or Superiours, it beſeometh us not to make too great
a matter of it, as being tender of our own Reputation, but only to be
ſorry for the ſlanderers or back.biters fin and miſery. For mens corrupti.
on will have vent; the angry, and malicious, and envious, will ſpeak from
the abundance of their hearts; and the guilty will be tender; and Chil-
dren will cry and quarrel; and proud Contenders will be impatient : And
how ſmall a matter is it, as to us, to be Judged of Man, who muſt all be
ſhortly Judged of the Lord ?
XV. He is one that would keep open to the notice of all, the great diffe-
rence between the Godly, and the Vicked; and aſpirerh after the higheſt degrees
of Holineſs, as knowing the corruptions and calamities of the weak, and
how much of Heaven is in Holineſs it ſelf; and yet he loveth , honoureth,
and cheriſheth the leaſt Spark of Grace in the weakeſt Chriſtian ; and is none
of them that cenforiouſly deſpiſe ſuch , por that tyrannically tread them down,
or cast them injuriouſly out of the Church
1. To make men believe that there is little difference between the holy
and the prophane, is to bring all Religion into contempt, and is a wick-
cdneſs which Gods Laws throughout condemn, and his Judgment Chall
publickly confute, Matth. 3. 18. 2 Thef. 1.6.40 11. Fude 15. Matth.13.25.
throughout.
2. To take up with a little goodneſs which conhech with ſcandalous cor-
ruptions, is to be a ſcandal in the Chi.
3. And yet to be ſupercilious, and dain the weak, or íhut out any
as ungodly, whom Chrift hath net warranted to ſhut out, and to make
ſtricter Rules of Tryal and Church Communion than he hath made, this
is juftly diſpleaſing buth to God and Man: It tempteth men to abhor that
Religion which tendeth more imals reproach than to their cure, and
cauſeth Profeſſors to fet themſelves higher above the weak, and at a greater
diſtance from their Neighbours chan God woulohave thein. Chriſt is ten-
der of little ones, and was not have them fcandalized: His own Apo-
ftles were very low in knowledge all the time that he was with them on
Earth : It is not meer wall Vords that will warraut us to take men
for ungodly; even he that is weak in the Faith muſt be receiv'd, but not to
doubtful diſputations, Rom. 14. 5. To Cull cut a few that have learnt to
ſpeak better than the reſt, and ſhut out, with the Dogs, all the Infant-
Chriſtians who muſt be fed with Milk, becauſe they want expreſions is
one of Satans ways of over-doing, by which he would baniſh Religion
out of the World.
XVI. He that will glorific God by his good works, muſt be zealous and
diligent in them, and make them the ſerious buſineſs of his life: He muſt
live ſo, that men may ſee that indeed he doth believe, and hope for Hea-
ven. That which a man celdly Speaks of, and coldly ſeeketh, men will think
he coldly deſireth; and therefore that he doth but doubtingly believe it. A
cold flothful Chriſtian proclaims his unbelief to others, and ſo inviteth
and ply Gods work with greateſt diligences and redeem their lives., as
krowing
4.
::
SERM XI. What Light mua me in Pas works.
399
#
knowing that all is (hort enough to prepare for an endleſs life; this wa-
keneth others to life and thoughtfulneſs, to enquire into the matter of
our hopes.
XVII. He that will glorifie God muſt be wiſe and watchful, to ſee and
take the opportunities of gaod before they are past by, and to avoid temptations
to errour and iniquity, and eſpecially Temerity in masters of great and publick .
conſequence.
1. Good works have their ſeafon : You loſe them if you take them not
in their time; that may be donc now, which if you paſs this time, you can
never do.
2. Temptations alſo have their ſeaſon, and muſt juft then be reſifted
leaſt many a year repair not an hours loſs. And they are very many:
And narrow-lighted careleſs perfons, who avoid two, and fall into the
third, or avoid nineteen, and are conquered by the twentieth, are always
ſcandalous.
3. And raſh adventures on any Opinions or altioks, but eſpecially of
publick conſequence, are uſually moſt ſcandalous and pernicious to the
Church. As in Military Affairs, and in Phyſick, ubi non licet bis errare,
mens lives muſt pay for our temerity and errour, and all the World can
not remedy the effects of one miſtake: So in matters of Religion, if we
miſtake by our raſh conceitedneſs, and take not time for neceſſary tryal,
and proceed not as a man on the Ice, or among Quick-lands, with great
care and deliberation, the ſhaking of Kingdom, the ruine of Churches,
the ſilencing of Miniſters, the corruption of Doctrine, Worſhip, and
Diſcipline, and the ſin and damnation of many Souls, may be the effect
of our proud preſumption and temerity: But the humble, felf-ſuſpecting
man, that ſuſpenderh his judgment and practice till he hath throughly pro-
ved all, doth preſerve the honour of Religion, and avoid fuch late and
dear repentance.
XVIII. The man whoſe works ſhall glorifie God, muſt be devoted to
the Unity and Concord of Believers, and be greatly averſe to dividing and
love-killing Opinions, words, aud praltices; and as much as in him lies, he muſt
live peaceably
with all
men, 1 Cor.1.10. Phil.2.1,2,3. Eph.4.3. 4. 14, 15,
15. Rom. 16.17. and 12. 18. 1 Thef.5.17. 7oh. 17. 24. When Paul faith,
that Dividers Serve not the Lord 7efus, but their own bellies, he intimatech
to us, that though Truth and Purity be in their mouths, and really in.
tended by them, as they take it, yet there is ufaally a ſecret ſelf-intereſt
that is carried on that byafſeth the judgment: And when he telleth thera,
Act. 20.30. that of their own ſelves ſhould mex ariſe , Speaking perverſe
things, which they called (and it's like believed to be the Truth ; yet
felf-intereſt lay at the bottom, to be ſome-body'in drawing Diſciples after
them : For it is ſo notorious a truth, that Unity and Concord are indir-
penſably neceſſary to the Church, as it is to our Body, to Families, to
Kingdoms, that meo could not do fo deſtructive a thing as dividing is,
if ſome fin had not firſt cauſed the errour of their minds. It greatly ho-
noureth Chriſt and Religion in the world, when Believers live in love and
unity: And their diſcords and diviſions have in all Ages b¢en the ſcandal
of
܀
400
wbut Light monft fine is our Work). SER.M. XXII.
2
of the World, and the great reproach and diſhonour of the Church.
When Chriſts Diſciples are one in him, it is the way to the Infidcl-worlds
Converſion, that they may believe that the Father ſent him, Joh.17.24.
And here the Devil'hath cwo ſorts of ſervants: 1. The true Schiſma-
tick or Heretick, who fearleſly and blindly divideth the Churches. 2. The
over-doing Papiſt, and Church-Tyrant , who will have a greater unity than
Chriſt will here give us, that ſo we may have none. And when Chrift
prays that we may be one in him, the Pope faith that we ſhall alſo be one
in bim
or we ſhall be accounted Schiſmaticks, and deſtroyed as ſuch.
And when the Ancient Church, according to Chriſts Inſtitution, united all
in the Baptiſmal Covenant , explained in the Creed , and Paul numbreth
the neceſſary terms of unity, Eph. 4.4,5,6. 1. One Body (or Church of
Chriſt) into which we are baptized. 2. One Spirit of Holineſs in all.
3. One Hope of the Glorious Reward. 4. One Lord by whom we do attain
it. 5. One Faith, even the Chriſtian Verity: 6. One Baptiſm, or Covenant
of Chriſtianity. 7. And One God, and Father of all, and in theſe God
would have all his Servants to be One, then come in theſe Over-docrs, and
they muſt have us to be all One in all their Papal policy, and all the De-
crces of their Popes and Councils de Fide, and in their multitude of cor-
ruptions, and ceremonious impofitions; which is as much a's to ſay, You
shall have no Unity: For he that faith to all the City or Kingdom, You
Thall be deſtroyed for diſcord, or reproached as dividers, if you are not
all of one Complexion, or have not all the ſame Appetite, Age, or Bodily
Stature, doth pronounce reproach or deſtruction on them abſolutely: So
is it with all others that put their ſelf-deviſed terms on their Brethren as
neceſſary to Unity and Peace, on how pious or fair pretences ſoever :
Impoſſible conditions make the thing impoſſible. Theſe are the Church-
tearing ſcandals. Theſe are the (nares by which Satan hath made the
Church' a ſcorn, and our Religion a Stumbling block to Turks and Hea-
thens : But had the Peace-makers been heard, who learned of the Holy
Ghoſt (At. 15.) to impoſe nothing on the Brethren but neceſſary things, and
who have laboured to revive love, and ſhame emulations and diviſions,
God had been more glorified by men, and the reproach of the Churches
and folemn Aſſemblies taken away. When all Sects and Parties have
buſled and raiſed a duſt in the World, to foul the Church, and blind each
other; if ever the Churches Glory be reſtored, and our ſhame taken a-
way, it will be by men of Love and Peace, by healing, uniting, reconci-
ling principles and means.
XIX. He that will glorifie God, muſt five in and to the Will of God,
and ſeek to reduce his own will wholly into Gods, and to deſtroy in himſelf w
will that ſtriveth againſt Gods Will.
1. The diſpoſing will of God our Owner muſt be abſolutely ſubmitted to,
and the bounteoss Will of God our Benefaltor thankfully and joyfully acknow-
ledged.
2. The ruling Will of God our Law giver muſt be with daily ftudy and
care obeyed, and his puniſhing and rewarding Juſtice glorified.
3. The final felitsiating will and Love of God our ultimate end and oba
jest,
khir
SER M. XXII. what Light mult ſine in our works.
401
:
hier
to
to
jeſt, that we may pleaſe bim, and be everlaſtingly pleaſed in bim, love him,
and be loved by him, muſt be totally deſired and fought, as the only and per-
feet Reſt of Souls,
O! that is the holy, the joyful, the honourable Chriſtian, who daily la-
boureth (and in ſome good meaſure doth prevail ) to have no Will but the
Will of God, and that which wholly is reſolved into it; who looketh no
further to know what he ſhould do, but to know by his Word what is the
Law, or Will of God: who believeth that all that God willeth is good,
andhad rather have his life, and health, and wealth, and friends, at Gods
will and diſpoſal, than his own: who knoweth that Gods Will is love it
ſelf, and that to pleaſe him is the End of all the World, and the only fe-
licity of men and Angels; and reſteth wholly in the p'eaſing of that will
.
What can be more wiſe and juſt than to have the fame will (objectively)
with him who is infinitely wiſe and juſt? What can be more honourable
than to have the ſame Will as God himſelf , and (ſo far) as his Children,
be like our Father? What can be more orderly and harmonious, than for the
will of the creature to move according to the Creators Will, and to be duly
ſubſervient to it, and accurately compliant with it? What can be more
Holy, nay what elſe is Holiness, but a will and life devoted and conformed
to the Will of God? What can be more fafe, or what elſe can be ſafe at
all, but to will the ſame things which the moſt perfect Wiſdom doth dirext
and infinite love it ſelf doth chuſe? And what can be more eaſie and
quiesing to the Soul, than to reſt in that Will which is alw:ys good, which
never was miſguided, and never chofe amiís, and never was fruſtrated,
or miſt of its decreed ends ? If we have no will but what is (objectively)
the ſame with Gods, that is, if we wholly comply with, and follow his
will as our Guide, and rest in his will as our ultimate end, our wills will
never be diſordered, ſinful, miſled, or fruftrate. God hath all that he wil.
leth (abfolutely,) and is never diſappointed: And fo ſhould we , if we
could will nothing but what he willeth. And would you not take him un-
queſtionably for a happy man, who hath whatſoever he would have? Yea,
and would have nothing but what is more juſt and good ? There is no way
to this Happineſs, but making the Will of God our will. God will not mu-
tably change his Will to bring it to ours : Should Holineſs it ſelf be con-
formed to finners ? and perfection to imperfection? But we muſt by Grace)
bring over our wills to Gods, and then they are iș joynt; and then only
will they find content and reſt. O what would I beg more earneſtly in the
World, than a will conformed wholly to Gods Will, and caſt into that
Mold, and deſiring nothing but what God willeth!
But contrarily, What can be more fooliſh, than for ſuch Infants and ig-
norant Souls as we, to will that which Infinite Wiſdom is againſt ? What
more diſhonourable, than to be even at the very Heart fo contrary, or un-
like to God? What can be more irregular and unjuſt, than for a created
Worm to ſet his will againſt his Makers? What elſe is fin, bat a will and
life that is croſs to the regulating Will of God? What can be more pe-
rillous and pernicious, than to forſake a perfect unerring Guide, and to
follow ſuch ignorant judgments as our own, in matters of Eternal con-
fequence?
1 2
402
wbar Light muljbine in our Works. SERM. XXII
Tequence? What can that Soul expect, but a reſtleſs ſtate, in an uncom.
fortable Wilderneſs, yea perpetnal Telf-vexation and diſpair, who for-
fakes Gods Will to follow his own, and hath a will that doch go croſs to
Gods ?: Poor ſelf-torinenting finners conſider, that your own wills are your
idols which you ſet up againſt the Will of God, and your own wills are the
Tyrants to which you are in bondage; your own wills are your Priſon, and
the Executioners that torment you with fear, and grief, and diſappoint-
ments. What is it that you are afraid of, but Icaſt you miſs of your own
wills? For ſure you fear not left Gods Will ſhould be overcome and fru.
Atrate : What are your cares about but this? What are your fighs, and
gTOARS,
and tears for ? And what is it elſe that you complain of, but that
your own wills are not fulfilled ? It is not that God hath not his Will.
What is it that you are ſo impatient of, but the croſling of your own wills?
This perſon croſſeth them, and that accident crofſeth them, and God croſ-
ſeth them, and you croſs them your ſelves; and croft they will be while
they are crofs to the Will of God: For all this while, they are as a bone
out of joynt; there is no eaſe till it be ſet right. In a word, a will that
is contrary to Gods Will, aud ſtriveth and ſtrugleth againſt it, is the Off-
{pring of the Devil, the ſum of all ſin, and a fore-tafte of Hell, even
a reſtleſs ſelf-tormentor : And to will nothing but what God willeth, and
to love his will, and ſtudy to pleaſe him, and reft therein, is the rectitude
and only Reſt of Souls; and he that cannot reſt contentedly in the Will of
God, muſt be for ever reſtleſs.
And when ſuch a Holy will and contentment appeareth in you,
mankind
will reverence it, and ſee that your Natures are Divine; and as they darc
not reproach the Will of God, fo they will fear to ſpeak evil of yours :
When they ſee that you chuſe but what God forft chuſeth for you, and
wills do but follow the Will of God, men will be afraid of provoking
God againſt them as blaſphemers, if they ſhould ſcorn, deride, or vilifie
you. And could we convince all men that our courſe is but the ſame
which God commanderb, it would do much to ſtop their reproach and
perſecution : And if they ſee that we can joyfully ſuffer reproach, or po-
verty, or pains, or death, and joyfully paſs away to God when he
ſhall call us ; and live and die in a contented complacency in the Will of God,
they will ſee that you have a beginning of Heaven on Earth, which no
Tyrant, no loſs, or croſs, or ſuffering, can deprive you of, while you can
joyfully fay, The Will of the Lord be done, At.21.14.
Object. But if it be Gods Will for fin to puniſh me, or forſake me, should
I contentedly reft in that revenging Will?
Anſw.I. That fer of ours which maketh us uncapable objects of the
complacential Will of God, is evil, and to be bated : But that Will of
God which is terminated on ſuch an object, according to the nature of it,
by juk hatred, is good, and ſhouid be loved : And puniſhment is hurtful
to us; but Gods Will and Friftice is good and amiable; 2. If you will cloſe
with Gods Will, you need not fear his Will. If your will be unfeignedly to .,
obey his commandinig-Will, and to be and do what he would have you,
his will is not to condemn.or puniſh you: But if.Gods. Will preſcribe you
your
SERM. XXII. what Light muft fine in our works.
403
a hely life, and your will rebel, and be againſt it, no wonder if Gods Will
be to puniſh you, when your wills would not be puniſhed, fobi1.13. Heb.
10.10.Job.7.19. Luk 12.47.
XX. It glorifieth God and Religion in the World, when Chriſtians
are faithful in all their Relations, and diligently endeavour the sanctiffith
and happineſs of all the Societies which they are members.of.
1. Holy Families well ordered do much glorifie God, and keep up Re.
ligion in the World.
1. When Husbands live with their Wives in wiſdom, holineſs, and
love; and Wives are pious, obedient, mcek, and peaceable, Eph.5.22.25.
Col. 3. 18, 19. Yea, unto ſuch Husbands as obey not the Word, that wisho.
out the Word they may be won by the converſation of the Wives, i Pet: 3.1,2.
2. When Parents make it their great and conſtant care and labour,
with all holy skill, and love, and diligence, to educate their Children in the
fear of God, and the love of goodneſs, and the practice of a holy life;
and to ſave them from ſin, and the temptations of the world, the fleſh,
and the devil; and have more tender care of their Souls than of their boe
dies, that ſo the Church may have a ſucceſſion of Saints. And when chile
dren love, honour, and obey their Parents, and comfort them by their for.
wardneſs to all that is good, and their avoiding the ways and company of
the ungodly, Eph.6.1. Col.3.20. Pfal.1.1,2.
3. When Maiters rule their Servants as the Servants of God, and Sera
vants willingiy obey their Maſters, and ſerve them with chearful dili.
Enceand truſt, and are as careful and faithful about all their goods and
busineſs, as if it were their own, Eph. 6.5.9. Col.3.21. and 4.1. 1 Pet. i.
2.18.
When the Houſes of Chriſtians are Societies of Saints, and Churches
of God, and live in love and concord together, and all are laborious and
faithful in their Callings, abhorring idlenefs, gluttony, drunkconefs, pride,
contention, and evil ſpeaking, and dealing juſtly with all their Neighbours,
and denying their own right for love and peace; this is the way to gloria!
fie Religion in the world.
II. Well ordered Churches are the ſecond ſort of Societies, which muſt!
glorifie God, and propagate Religion in the world.
1. When the Paſtors are Learned in the holy Scriptures, and skilſulin
all their facred work, and far excel all the people in the Ligke of Faith and :
knowledge, and in love to goodneſs, and to mens Souls, and in lively,
zealous diligence for God, and for mens Salvation, thinking no labour,
coſt, or ſuffering, too dear a price for the peoples good; when no fufferings
or reproaches move them, nor Account they their lives dear to them, that they
mag bur finiſh their courſe and Miniſtry wish joy : when their publick Preaches.
šng hath convincing lighe and clearneſs, and powerful affectionate applica-
and their private over-fight is performed with impartiality, humility,
and unwearied diligence, and they are able to reſolve the peoples Caſes of ;
Conſcience folidly, and to exhort them earneſtly, with powerful rcafon,
and melting love: This honoureth. Rcligion, and winoeth Souls. .
When they envy not one another, por ftrive who shall be greatell yor
uppers
tion;
404
what Light muſt ſhine in out Works. SER M. XXII.
but
uppermoſt; but contrariwiſe, who ſhall be moſt ſerviceable to his Bre-
thren, and to the peoples Souls: When they over-fee, áud feed the Flock
of God wbich is among them, not by conftraint, but willingly; not for filthy
Lucre, but of a ready mind; neither as being Lords over Gods Heritage, but
being enſamples to the Flock; and ſeeking not theirs, but them, are willing
to spend, and be ſpent for their fakes; yea, though the more they love them,
the leſs they are beloved; not minding high things, but condeſcending to men of
low eſtate : This is the way for Miniſters to glorifie God. 1 Pet. 5.1.2.3.4.
Alt.20. 2 Tim. 2.14,15 and 1 Tim.4.10. Heb 4.11,13. A£t.20:24. I Thef.
2.8. 2 Tim.4.1,2,3. Luke 22.24,25,26. 2 Cor.12.14:15. Rom 12. 16.
When Miniſters are above all worldly intereſt, and ſo teach and live, that
the people may ſee that they ſeek not the honour which is of men, but only
that whicb is of God, and lay not up a treaſure on Earth, but in Heaven';
and trade all for another world, and are further from pride, than the loweſt
of their flock: when they have not only the cloathing of sheep, but their
harmleſs, profitable nature , and not the ravenonfneſs or bloudy jaws of de-
ftroying Wolves: when they uſe not carnal weapons in their warfare,
by an eminency of light, and love, and life, endeavour to work the ſame in
others : when they are of more publick Spirits than the people, and more
ſelf denging, and above all private intereſts, and envyings, and revenge,
and are more patient in ſuffering than the people, through the power of
ſtronger Faith, and Hope, and Love: when they are wholly addicted to
holineſs and peace, and are zcalous for the Love and unity of Believers,
and become all things to all men to win ſome; in meckneſs inſtruiting oppo-
fers, abhorring contention, doing nothing in ſtrife or vain glory, but pre-
ferring others before themſelves; not preaching Chriſt in pride or envy, nor
ſeeking their own praiſe, but thirſting after mens converſion, edification,
and ſalvation : Thus muſt Chriſt be honoured by his Miniſters in the
world.
When they ſpeak the forme things, being of one mind and judgment, u-
niting in the commen Faith, and contending for that agairft infidels and
Hereticks, and ſo far as they have attained walk by the same rule , and mind
the ſame things; and where they are differenily minded or opinioned, wait
meekneſs and love till God reveal to them reconciling truth: when they
ſtudy more to narrow Controverſies, than to widen them, and are skilful in
detecting thoſe ambiguous words, and verbal and notional differences, which
to the unskilful fecm miterial: when they are as Surgeons, and not as
Souldiers, as skilful to heal differences, as the proud and ignorant are ready
to make them, and can plainly 'thew the dark Contenders wherein they aa
gree, and do not know it: when they live in that ſweet and amicable con-
cord, which may tell the world that they love one another, and are of
one Faith and Heart, being one in Chriſt: This is the way for Miniſters to
glorific God in the world. And with thankfulneſs to God I acknowledge,
that ſuch, for many years, I had my converſation with, of whom the world
that now deſpiſeth them is not worthy. Phil. 2. 21. Matth. 6. 19, 20, 21.
John 5.44. 2. Cor. 10.4. 2 Tim. 2. 25, 26. I Cor. 9. 19,20,22. and 10:33.
Phil.2. 1,2,3. 1 Tim. 6.3,4 fam. 3. 14, 15, 16, 2 Tim. 2. 14.24. Phil. 3.
15, 16,
SERM. XXII. what Light muſt ſhine in our works.
405
15, 16, 17. John 17. 24. Eph.4. 3,4,5. Cor. 1. 10. James 3. 17,
18.
And the maintaining of ſound Doctrine, Spiritual, Reaſonable, and
Reverent Worſhip, without ludicrous and unreverent trifling, or rude-
neſs, or Ignorance, or Superſtition, or needleſs fingularity, much honour-
erh God, as is aforeſaid.) And ſo doth the Exerciſe of Holy Diſcipline
in the Churches : Such Diſcipline whereby the precious may be ſeparated
from the vile, and the holy from the profane, by Authority and Order; and
not by popular uſurpation, diſorder, or unjuſt preſumptions: Where the
cauſe is fairly tryed and judged, before men are caſt out, or denyed the
priviledges of the Church: Where Charity appears in embracing the weak.
eft, and turning away sone that turn not away from Chriſt, and condem-
ning none without juſt proof; And juſtice and holineſs appeareth in purging
out the dangerous leaven, and in trsing and rejecting the obſtinately impeni.
tent Heretick, and groſs finner after the firſt and ſecond admonition, and dif-
owning them that will not hear the Church, Mar. 18.15, 16. Tit. 3. 10.
I Cor. 5.11. When the neglect of Diſcipline, doth leave the Church as
polluted a Society as the Infidel World, and Chriſtians that are owned in
the publick Communion, are as vitious, ſenſual and ungodly as Heathens
and Mahometans, it is one of the greateſt injuries to Chriſt and our Reli-
gion in the World : For it is by the purifying of a peculiar people, zealous of
good works, that Chriſt is known to be really the Saviour of the World;
and by making his followers better than others, that he and his Doctrine
and Religion are known to be the beſt. Travellers tell me that nothing ſo
much hindreth the converſion of the Mahometans as their daily Experience
that the Lives of the Greek Chriſtians, and others that Live among them,
are too ordinarily worſe than theirs: More drunkenneſs and more falfhood,
lying, deceit, it's ſaid are among thoſe Chriſtians than among the Turks:
If that be true, thoſe are no true Chriſtians; But wo be to them, by
whom ſuch offence cometh. I have oft heard thoſe Souldiers juſtly cen-
ſured as profane, who turn Churches into Stables, ( without great necef-
ſity :) But how much more hurtfully profane are they, who for carnal ends
confound the World and the Church, and keep the multitude of the moſt
ſenſual ungodly Perſons in their Communion, without ever calling them
Perſonally to Repentance; and uſe the Church Keys but to revenge them-
ſelves on thoſe that differ from them in fome Opinions, or that croſs their
Intereſt and wills, or that ſeem too ſmart and zealous in the diſlike of their
Carnality; Sloth, and Church-pollutions ? When the Churches are as full
of ſcandalous finners as the Affemblies of Infidels and Heathens, the World
will hardly ever believe that Infidelity and Heatheniſm is not as good as the
Chriſtian Faith. It is more by Perſons than by Precepts, that the World
will judge of Chrift and Chriſtianity. And what Men on Earth do more
ſcandalize the World, more expofé Chriſtianity to reproach, more harden
Infidels, more injure Chriſt, and ſerve the Devil
, than they that fill the
Church with impious Carnal Paftors ( as in the Church of Rome ) and then
with impious Carnal People, maintained conſtantly in her Communion,with-
out any open diſowning by a diftinguiſhing, reforming Diſcipline ? When
fuch
>
406
whu Light muffline in our Worksw
:
. SER M. XXH.
fuch Paltors are no better than the foberer ſort of Heathens, fave only in
their Opinion and formal words, and when their ordinary Communicants
are no better, it's no thanks to them, if all turn got Infidels that know
them, and if Chriſtianity be contemned and decay out of the World;
And it's long of fuch, that diſorderly ſeparations attempt that Diſcipline and
diſtinguiſhing of the godly and the notoriouſly wicked, which Tuch un-
godly Paſtors will not attempt : See Lev. 19. 17. Mar. 18. 15,16. I
Cor.5. Tit. 3. 10. Jer. 15.19. Pfal. 15. 2 Thef. 3. Rom. 16. 17. 2 Tin.
3,4,5.
ill. But how great an honour is it to God and to Religion, when
Kings, Princes, and States do zealouſly devote their power to God, froma
whom they do receive it, and labour to make their Kingdoms Holy !
When Truth, Sobriety, and Piety have the countenance of humane pow.
ers, and Rulers wholly ſet themſelves to further the faithful Preaching and
practiſing of the Holy Faith, and to Unite and ſtrengthen the Miniſters
and Churches, and to Suppreſs Iniquity, and be a terror to evil doers, it
taketh Satan's great advantage out of his hand, and worketh on carnal
Men by ſuch means as they can feel and underſtand : Not that God needs
the help of Man, but that he hath ſetled Officers and a Natural Order, by
which he uſually worketh in the World. And as it cannot be expected
that an unholy Parent and Mafter ſhould have a Holy Family, or an un.
holy Paſtor a Holy Church, unleſs by extraordinary Mercy; no more
can we expect that ungodly Magiſtrates ſhould have a godly Kingdom or
Commonwealth; of which the Sacred Hiſtory of the Jewiſh and Iſrali-
tiſh Kings doth give you a full confirmation : But this I muſt now ſay no
more of. And thus I have told you in Twenty particulars, what are thoſe
good Works in which the Light of Chriſtians muſt ſhine before Men to the Glo-
rifying of God.
Obje&t. Dotb nor Mat. 5. 10, 11, 12. Contradi&t all this? Blefed are ye when men
revile
yax and perſecute you, and ſay all manner of evil againſt you falfly for my
fake.
Anfo.' No: You muſt here diſtinguiſh, 1. Of Men. 2. Of Righteonſneſs and
Good Works.
1. The Men that we have to do with, are, 1. Ordinary Natural Men,
Corrupted by Original fin; but yet not hardened to Serpentine Malignity,
as ſome are : 2. Or they are Men that by ſinning againſt Nature and com-
mon Light are forſaken and given up to malignant minds.
II. The Good Works which Natural Light and humane Intereft can dir-
cern and commend, do differ from thoſe which are meerly Evangelical, of
Super natural Revelation.
1. Malignant Perſons hardened in Enmity, will ſcorn and perfecute
Holineſs it felf; and even that Good which Reaſon Juſtifies, and therefore
are called unreaſonable wicked Men, 2 Thef.3.2. Good works with theſe
Men make us odious, unleſs they are ſuch as gratifie their Lufts.
2. But there are Natural Men, not yet ſo hardened and forſaken, who
are uſually them that the Goſpel doth Convert : And theſe have not yet fo
blinded Nature, por loſt all ſenfe of good and.evil
, but that they honour
him
SERM. XXII. what Light mult ſhine in our works.
407
him that doth good in all the Twenty particulars which I have named, and
think ill of thoſe that do the contrary: though yet they reliſh not the Chri.
ttian Righteouſneſs, and things of Super-natural Revelation for want of
Faith.
Let us briefly now apply it,
This informs us what an honourable State, Chriſtianity and truc Godli- Ofe 1. t
neſs is. When God hath made us to be the Lights of the world, to ſhine
before Men to the Glory of his Holineſs,as the Sun and Starrs do to the glo-
ry of his Power: No wonder if in Glory we ſhall thine as Starrs in the
Firinament of our Father, if we do fo bere, Din. 12. 3. Mat. 13.43.
Phil. 2. 15. This muſt not make us proud, but thankful; For our Pride is
our ſhame, and our Humility is our Glory.
And what wonder if all the powers of darkneſs do bend their endea- Uſe 2? +
vours to obſcure this Sacred Light. The Pince of darkneſs is the Enemy of
the Father of Lights: And this is the great war between Chriſt and Satan
in the world, Chriſt is the Light of the World, and fetteth up Miniſterial
Lights, for the world, and for his Houſe. His work is to ſend them forth,
to teach them, and defenú them, and to ſend his Spirit to work in and by
thein, to bring Men to the everlaſting Light. And Satan's work is to ſtir
up all that he can againſt them, high and low, learned and unlearned, and
to put Chriſts Lights (both Miniſters and People ) under a buſhcl, and to
make the world believe that they are their Enemies and come to hurt them,
that they may be hated as the Scorn and off-scouring of the world, and to
keep up Ignorance in Miniſters themfelves, that the Churches Eyes being
dark, the darkneſs may be great.
But let us pray that God would forgive our Enemies, Perſecutors, and
Slanderers, and turn their hearts. And that he would open our Lips, that our
months may few forth his praiſe. And though his Miniſters and people have
their faulty weakneſſes, that he would be mercifol to or Infirmities, and
grant that thoſe things which the craft and ſubtilty of the Devil, or Min worketha
againſt us, may be bronght to nought, and by the providence of his goodneſs may
be diſperſed; that we his Servants being hindred by no perſecucion, may give
thanks to him in his holy Church, and ſerve him in holineſs and pureneſs of life,
to his Glory, through Jeſus Chriſt.
You may ſee hence how much thoſe men are miſtaken, who talk of the Ve 3.
Good Works or Lives of Chriſtians, as that which muſt have no honour, left it
diſhonour God: As if all the hinour were taken from Chriſt which is given to
Good Works; and the Patients health were the diihonour of the Phyfitian :
When we are Redeemed and Purified to be zealous of good works, and
created for them in Chriſt Jeſus, as Tit. 2.14. Eps. 2. 10. Yea, and ſhall
be judged according to our Works.
This Informath you, that the Good Works or Lives of Chriſtians, is a
Great means ordained by Chrilt for the Convincing of Sinners, and the Glo.
rifying of God in the World. Preaching doth much, but it is not appoint-
ed to do all. The Lives of Preachers muſt alſo be a convincing Light: And all
true Chriſtians, Men and Women, are called to Preach to the World, by
their Good Works: And a Holy, Righteous, and Sober Life, is the great
Ordi.
Vſe 4. +
K
408
what Light muſt ſhine in osr works. SERM. XXII.
Ordinance of God, appointed for the ſaving of your ſelves and others : 0
that the Lord would bring this cloſe to all our hearts! Chriſtians, if
you
abhor dumb Teachers, becauſe they ſtarve and betray Souls, take heed left
you condemn your ſelves; You ow Men the convincing helps of a holy ,
fruitful life, as well as the Preacher owes them his Miniſtry. Preach by
well doing, ſhine out in good works; or elſe you are no Lights of Chriſt,
but betrayers of Mens ſouls; you rob all about you of a great Ordinance
of God, a great means appointed by him for mens Salvation. The world
will judge of the Scriptures by your Lives, and of Religion by your Lives,
and of Chriſt himſelf by your Lives: If your Lives are ſuch as tend to per-
ſwade men, that Chriſtians are but like other Men; yea, that they are but
ſelf-conceited Sinners, as Carnal, Senſual, Uncharitable, Proud, Self-ſeek-
ing, Worldly, Envious, as others, and ſo that Chriſtianity is but ſuch.
This is a korrid blaſpheming of Chriſt, how highly ſoever your Tongues
may ſpeak of him, and how low ſoever your Knees may bow to him. o
that you knew how much of God's great Work of Salvation in the world
it is to be done by Chriſtians Lives. Your Lives inuſt teach men to believs
that there is a Heaven to be won, and a Hell to be eſcaped: Your Live
e
inuſt help Men to believe that Chriſt and his Word are true: Your Lives
muſt tell Men what Holineſs is, and convince them of the peed of Rege-
neration, and that the Spirit of Sanctification is no fancy, but the witneſs of
Jeſus Chriſt in the world: Your Lives moſt tell Men by Repentance and
Obedience that fin is the greateſt Evil; and muſt ſhew them the difference
between the Righteous and the Wicked: Yea, the Holinefs of God muſt be
Glorified by Your Lives. Father, Son, and Holy Ghoſt, the Scripture
the Church, and Heaven ic felf, muſt be known much by our Lives. And
may no: I ſay then with the Apoſtle, 2 Pet. 3. 11. What manner of Perſons
then ought we to be, in all holy Converſation and Godlineſs? When the Grace of
God, which bringeth Salvation hath appeared to all Men, teaching us to deny
ungodlineſs and Worldly Lufts, and to live ſoberly, righteouſly, and godly in this
preſent world, Tit. 2.11, 12.
But alas! What ſuitable and plentiful matter doth this offer us for our
Humiliation and Lamentation, on ſuch a day as this? A floud of Tears is
not too much to lament the ſcandals of the Chriſtian world. With what
wounded Hearts ſhould we think of the State of the Churches in Armenia,
Syria, Egypt, Abaſſia, and all the oppreſſed Greeks, and all the pour de
ceived and oppreſſed Papiſts, and all the ignorant, Carnal Proteſtants? O
how unlike are your Lives to your Chriſtian Faith, and to the Pattern left
them by their Lord? Doth a worldly, proud, and felhly and contentious
Clergy Glorifie God ? Doch an ignorant Miniſtry Glorifie hiin, who un-
derſtand not the Meſſage which they ſhould deliver? Will the world turn
Chriſtians by ſeeing Chriſtians ſeek the blood and ruine of cach other?
And hearing even Preachers Reproach cach other? Or ſeeing them ſilence,
or perſecute cach other? Or by ſeeing the People run into many Sects, and
ſeparate from one another, as unworthy of Chriſtian Communion? Will
Proud, Ignorant, Cenforious, Fleſhly, Worldly Profeſſors of Religion
ever draw the World to love Religion? Or will peevilh, ſelf-willed
impatient,
3
Ofes.
SER M. XXII. what Light muft ſhine in our works.
409
2
-
impatient, diſcontented Souls, that are ſtill wrangling, crying, and repi.
ning, make men believe that their Religion rejoyceth, blefleth and fa-
ti.ficth the Soul, and maketh men far happier than all others in the
world ? Alas! what wonder that ſo ſmall a part of the world are Christi-
ans, and ſo few converted to the love of Holineſs, when the Great Means
is denied them by you which God hath appointed for their Converſion,
and the world hath not one Helper for a hundred or thouſand that it ſhould
have? You cry out of thoſe that put out the Church-lights, under pre-
tence of ſnuffing them, while your ſelves are Darkneſs, or as a ftinking
Snuff.
O Brethren, and Chriſtians all, I befeech you let us now, and often,
cloſely ask our felves, V Vhat do we more than an Antonine, a Seneca, or
a Cicero, or a Socrates did, beyond opinions, words, and formalities?
V Vhat do you which is like to convert the world, to convince an Infidel, or
glorifie God? Nay, do not fome among us think that it is the height (or
part) of their Riliyin , to live fo contrary to the world, as to be lingis-
lar from others, even in lawful or indifferent things, and to do litole or
nothing which the world thinks well of? Asif croſſing and diſpleaſing men
needleſly were their winning converſation. () when once we go as far be-
yond chem in love, humility, merkneſs, patience, fruitfulnefs, mortification,
ſelf denial, and heavenlineſs, as we do in opinions, profeſſion, and ſelf eſteem;
then we thall win Souls, and glorifie God, and he will alſo glorifie us,
And here we ſee the wonderful mercy of God to the World, who + vſe 6.
hath appointed them ſo much means for their Conviction and Salvation:
So many Chriſtians as there be in the World, fo many Practical Preach.
ers and helps to mers Converſion are there appointed by God: And let
the blume and ſhame lye on us, where it is due, and not on God, if
yet the World remain in carkneſs. It is Gods Will that every Chriſtian in
the World ihould be as a Star, to ſhine to finners in their darkneſs; and O
then how gloriouſly would the World be beſpangled and enlightned! If
you ſay, why then doth not God make Chriſtians better? That is a queſtion
which cannct be well anſwered, without a larger opening of the Methods
of Grace than we can now have leiſure for; and therefore muſt be done in
its proper ſeaſon.
Thoſe that honour God he will honour; and therefore let us alſo give vſe 7. +
them that honour which is their due. The barren Profeſſors who honour
themſelves, by over valuing their poor knowledge, gifts, and grace, and
affecting too great a diſtance from their Brethren, and cenſuring others as
unworthy of their Communion without proof, are not the men that ho-
nour God, and can lay claim to no great honour from men : But God
hath among us a prudent, holy, humble, laborious, patient Miniſtry, that
glorifie him by their works and parience; and he hath among us a meek
and humble, a blameleſs, and a loving, and fruitful ſort of Chriſtians,
who imitate the Purity, Charity, and Simplicity, yea, and Concord of the
Primitive Church: Theſe tell the World, to their fight and experience,
that Religion is better than Ignorance and Carnality: Theſe tell the
World, that Chriſt and his Holy Word are true, while he doth that in
renewing
K 20
410
what Light muffine in our Works. SER M. XXII.
renewing and fanctifying Souls, which none clſc in the World can do.
Thoſe ſhew the World that Faith, and Holineſs, and Self-denial, and the
hopes of Immortality, are no deceits: Theſe glorifie God, and are the
Great Benefactors of the World. I muſt folemnly profefs, that did I not
know ſuch a people in the world, who (notwithſtanding their infirmities)
do manifeſt a holy and heavenly diſpoſition in their lives, I ſhould want
my ſelf ſo great a help to my Faith in Chriſt, and the promiſe of Life Eter-
hal, that I fear, without it, my Faith would fail
. And had I never known
#holier Miniſtry and People than thoſe that live but a common life, and ex.
cel Heathens in nothing but their Belief or Opinions, and Church orders
and Formalities, I ſhould find my Faith aſſaulted with ſo great temptati.
ons, as I doubt I ſhould not well withſtand. No talk will perſwade' men
that he is the beſt Phyfitian that health no more nor worſe diſeaſes than
others do : Nor would Chriſt be taken for the Saviour of the World, if
he did not ſave men: And he ſaveth them not, if he make them not ho.
lier and better than other men.
Othen how much do we owe to Chriſt for ſending his Spirit into his
Saints, and for exemplifying his holy Word on holy Souls, and for giving
us as many viſible proofs of his Holineſs, Power, and Truth, as there are
Holy Chriſtians in the world! we muſt not flatter them, nor excuſe their
faults, nor puff them up: But becauſe the Righteous is more excellent
than his Neighbour, we muſt accordingly love and honour them, and Chriſt
in them: For Chriſt telleth us, that he is glorified in them here, Joh.17.10.
And that what is done to them, his Brethren, even the leaft, is taken as
done to him, Mat. 25. And he will be glorified and admired in them, when he
comech in bis Glory at the laſt, 2 Tbeſ.1.8, 9, 10. And he will glorifie their
very works before all the world, with a well done good and faithful Sera
Vant, enter then into the joy of thy Lord.
SERMON
411
SERMON
XXIII
6.4. What a Renowned Name had the Bcait in the
SER M. XXIII.
ാം വാരം : കിരിരം രാമളാം.
for the
Reddi WE TE ***:**********: #606 * tete
What is it to do all we do in in the Name
of Chriit, and how may we do ſo?
Color. 3. 17. And whatſoever ge do in word and deed, do a'l in
the Name of the Lord Jejus, giving thanks to God and the Fa.
try
Here have been, and ſtill arc, many great and ſa.
mous Names in the World into which men have been
Bap!ized, according to which they have been callid,
and alſo walked in the world. Rev. 11.13. 0,6peta apie
zw). Men of great Name, ormen of Renown, Gen.
Earth, Rev. 13. 3, 4. that the world wondered after the Beaſt, and wor-
ſhipped the Dragon that gave power to the Beaſt, and they worſhipped
the Beaſt, ſaying, Who is like to the Beaſt ? Tharaoh was a great Name a-
mongſt the Kings of Egypt, which were ſo callid from their famous Pre-
deceffors : So the Kings of the Amalakites were called Agag , and of Tyre:
Hiram, and of Lycia Antiochus, of Pontus Mithridates, of the Empe-
rours of Rome Cæfars, and in the Church Profeſſors have affected to be
calld by the Name of ſome Eminent perſons, 1 Cor. 3.4, 5. Some cryed
up Paul, others Peter; and this was a growing evil in the Church, I Cor.
1.12, 13, 14. They ambitiouſly affected to be denominated froin ſome
Eminent Perſons among them: As the Lutherans, and Calviniſts, and many
others at this day, have been callid and denominated from ſome great
perſons that have been famous in their Generation : But here is a Name:
in my Text is above all Nanes in Heaven and Earth; and all Chriſtians ;
are
it
412
what is it to do all we do in the Name of Chriſt, SERM. XXII.
are call’d by this Name, and call on this Name, Jer. 14.9. Amos 9. 12.
This Name you muſt truſt in, and boaſt in, beyond and above all Names
whatſoever , Eſa. 45. 24, 25. Surely ſhall one ſay, in the Lord have I righ-
teouſneſs and ftrength; and in the Lord fhall all the Seed of Ifracl be juſtifi-
ed, and ſhall glory. See what a Name is given to Chrift. Efa. 6.7. And
bow to it; his Name ſhall be callid Wonderful Councellour ; and conſider
every Let:er of his Name, and adore it. The Apoſtle, according to his u-
fual manner, in this Epiſtle having ſpoken of the Doctrine of the Goſpel,
and how they received it, and the influence it had on them, v. 12, 13.
And concerning Chriſt, in whom they had Redemption, V. 14, 15,16,17,
18, 19. And of the Excellency of his Perſon, and of the riches of the
glory of his Grace revealed in it, v. 27. Then Chap 2, he ſtirs them up to
live fuch lives as becometh the Goſpel, and to beware of Seducers, v. 16.
to the end. Then Chap. 3. hc puts them in mind of ſeveral duties through-
out the Chap. He lays down ſome general Exhortations, with res erence to
the Goſpel, and their living ſuitably to it; from v. 1. to 17. Then he
proceeds to particular duties in our place and Relations; and in this v. 7.
ħaving laid down ſomething, he gathers up all into one run, how to
carry themſelves in the whole courſe of their lives in their thougtits, words,
and works.
We may obſerve from the general Scop:: Doct. Tbat the Doctrine of the
Goſpel carrieth the higheſt and ſtricteſt obligations uspon all ſuch ( 10 whom it is
reveald) to duty and ſe; vice in their placi s and relations to God and Maii.
In the words we have 1. A Rule laid down. 2. The thing that are lin-
der the Rule, words, works, and thoughts, and ſecret motions of the
heart, which works alſo are well known to God, and ſo thay come un.
der Rule. 3. Here is the Univerſality of the Rule in its exrent and full
compaſs; it fetcheth in all words and works without exception, and all
perſons: for this You takes in all perſons, of what rank or degree what-
ever. 4. Here is the manner how they muſt be done, ſo as to anſwer the
Mind of God in the Name of Christ. 5. Here is a further Rule, or rather
a part of the general Rule, that we ſhould give thanks, c. 1. Here's
the duty it felf, Thankſgiving. 2. The Object of it God, c. 3. How it
muſt be managed by Chriſt, or through Chriſt.
1. Obf. All our actions, thoughts
, words, and works, muſt be done in the
Name of the Lord Jefits Chriſt.
2. 05. All Praiſes and Thanksgivings, as they are only due to God, so
they muſt be performed by us to him by Jeſus Cbrift, that they may be accepted
of him.
All thanks are due to God the Father, who is the Father of Chriſt, and
in him our God and Father; and therefore this work is to be done only
in, by, and through Jeſus Chriſt, Ephef. 5. 20. giving thanks always
for
all things unto God, and the Father, in the Name of the Lord Jeſus
Chriſt. All glory be given by the Church to Chriſt, Heb. 10. 12. 15. and
Rom. 16.27. How this great Duty is to be performed to God through Chriſt
Jeſus. 3. Praiſes and Thankſgivings are the great duty of our lives; for
if we do all things in the Name of Jeſus Chriſt, then whatever we do in
his
SERM. XXII. and how may we do so?
413
>
his Name is ſpecial matter of Thankſgiving. In every thing give thanks :
if we think a good thought, or do a good work, it is of God; and
therefore be thankful, and it is a Sacrifice to be rendered to God every
day, Heb. 13. 15. As to the firſt Doctrine, conſider 1. What it is to do
all in the Name of the Lord Jeſus Chriſt. 2. Why we muſt do all in that
Name. 3. How ſhall we come to do all in the Name of the Lord Jeſus
Chriſt. 4. Some Uſes.
1. What is it to do all in the Name of Chriſt ? 1. It is to go to him as a
Mediator, or to go to God by him: For we muſt, upon all occaſions', go
to God in a way of prayer by Chriſt, if we will be accepted, Pfal.65.2.
Gods Spirit tells us, that he is a God hearing prayer; therefore unto him
ſhall all felh come and appear : Not come to God in prayer, but by Chriſt
as Mediator. Beza ſets it out, Invocato Chriſti Nomine we muſt go to
God; quod autem addit de alle diligenter notandum eft ut fciamus Deum frue
štra Coli niſi Chriſtus Mediator interveniat. We muſt goto God (by him)
we muſt take ſpecial notice of that word, for we do in vain make our
Addreſſes to God, but by the interceſſion of our Mediator. All our Sup-
plications are to be put in the Name of Chriſt, as he bids us, John 15.3.16.
and John 16.23.26. He tells them, whatſoever they ſhould ask the Fa-
ther in his Name at that day ( i.e. after his Aſcention, and giving the
Spirit) you ſhall ask in my Name; and I ſay not unto you, &c. He ſpeaks
this by way of incouragement unto them, that they ſhould go in his
Name, and then they ſhould certainly ſpeed: He gives as a loving
Friend ſometimes do, when they certainly intend to do ſome ſpecial good
for a Friend ; they ſay, I will not tell you what I'le do for you, intimating
thereby they will do what they can for them.
2. It is to do all by his Authority, Power,and Command, Mat. 18. 18,19,
20. Chriſt tells them, that whatever they did bind or looſe on Earth in his
Name , (i.e. by his Authority and Command ) ſhould be bound in Heaven :
For when two or three are gathered together in bis Name, (i, e. by virtue of
his Command ) he would be in the midst of them. All Power and Autho-
rity is given of the Father to Chriſt, Mat.28.18,1920. and therefore goin
the Name of the Father, &c. Laws and Proclamations which go forth
in the Name of the King , they go forth in his Authority. All our actions,
come under his Command, he is our King and our Law-giver, I/. 33. 22.
Though other Lords beſides Chriſt have had Dominion over us, but by
him only will we make mention of his Name, If. 26. 13. By virtue of his
Command and Authority we'll make mention of thy Name, we will
admire and praiſe thee. He is a Soveraign Lord who Commands, and
doth impoſe Laws on the Conſciences of men; his Laws reach the inward
as well as the outward man, elſe all that we do cannot be done in his
Name, and by virtue of fome Authority from him, who is King of
Kings, and Lord of Lords , Rev. 19. 16. and the only Potentate
I Tim. 6. 11.
3. It is to do all in his ſtrength and power, this is to do all in his name.
thus Afts 4.6,7. Annas and Calaphas, &c. asked Peter and Johx by what
Power, or by what Name they had done this? v.10. Peter told them.
that
2
414
what is it to do all we do in the Name of Chriſt, SERM. XXIII. .
US,
that in the Name of
Jelus Chritt did that Man ſtand whole before them,
thus did they come in the Power of Chriſt. To go about a work in the
Name of Chriſt is to go about it and do it in his ſtrength and Power,
1 Sam. 17.45. David went againſt Goliah in the Mame of the Lord of
Hofts; fo David ſaid, Pfal. 108. 10,11. that in the Name of the Lord he
would deſtroy them, i. e. in the ſtrength and Power of the Lord. Paul can
do all things through Chriſt who ſtrengthens him, Phil. 4. 13. His Grace
was ſufficient for him, 2 Cor. 12.9. No man in the frength of his own parts or
gifts can do any thing ſo as to be accepted, John 15.5. without me ye can do no-
shing) he doth not tay, that you may do ſomething, or that you can do
buc little, but you can do nothing without me; he worketh all our works for
Ifa. 26. 12. even the will and the deed, Phil. 2. 13. Paul laboured more
abundantly than they all, 1 Cor.15.10. but he preſently Corrected himſelf,
Yet not l, but the Grace of God which was with me.
4. For his Glory, 1 Cor 10. 31. So that as he is the Author, ſo he is the
end of all we do, Rev. 11. 36. All people muſt konour the Son as they honour
the Father, Joh. 5. 23. Chriſt is the Alpha and Omega of all, Rev. 1.8. All
Glory and Honour is due to Chriſt, as is due to the Father, Rev. 4. 9. II. they
obey give glory to him that fits on the Throne, and Rev. 5.12,13. there is all
honour given to him that fittesh on the Throne, and to the Lamb, they which
do all for the glory of God, do all their Actions to the honour of God the
Father, Son, and Holy Spirit, ſo that when God doth any thing for us,
he doth it for his Name-ſake; and therefore when David begged of God,
that for his Name-fake he would lead him, Pſal. 31. 3. he means, for his
Glory, we ſhould have an eye at the glory of Chriſt.i
5. To do all in the Naine of the Lord Jeſus, is to lve a life of Faith for
a ſupply of all things for Life and Godlineſs, as the Apoſtle ſpeaks, 2 Pet.
1, 2, 3. he tells us, we have all things, that is, we that have like precious
Faith, ſpoken of in v. I. and that Live in the Exerciſe of it upon Chriſt,
as Paul did, Gal. 2. 20. This Faith in Chriſt's Name being Exerciſed in a
way of Prayer is the way to obtain whatever we ask. John 16.23. Every
Believer doch live a life of Fai:h. Heb. 10. 33. In all conditions, and at
all times, in the whole courfe of his Life, ſo that what Peter ſaid of the
healing of the Cripple may in a fort be ſaid of a Believer in the courſe of
his Life, by Faith in Chriſt's Name he does all.
6. Todo all in the Name of the Lord Jeſus, it is to walk in the Religion
of the Lord Je us, according to his Rule, for Doctrine, Worſhip, and
Practice of Life, Micah 4. 5. the People of God do ſay, we will walk in
the Name of the Lord our God; The Heathens did own and honour the
Names of their gods, eſpecially in the Religion, Worſhip, and Inſtiruti-
ons of their gods, and ſo the People of God that walk in the Name of
the Lord Jeſus keep cloſe to the Religion of Chriſt, 2 Tim. 2. 19. He that
nameth the nane of Chriſt muſt depart from Iniquity. It is on this account
that the Servants of Chriſt are hated and Perfecuted, Mat. 10.22. Luke
21.17. For his Religion which they Profeſſed, fo Rev. 2. 3 they are ſaid
for his Namc lake to have laboured, &c. 13. to hold faſt his Name, and
Rev. 3. 8. not to deay his Name.
All
::
SERM. XXII
XXIM.
and bow may we do fo?
415
.
every Name, Phil. 2, 8, 9, 10.
All People joynin Communion with their God and one another that truſt
in the Name of their God, Acts 2. 42, 43. The Primitive Chriftians did
walk and continue in the Apoſtles Doctrine and Fellowſhip, and they
about the Throne at the Sea of Ordinances appointed by Chrift, Rev. 15.
2. Worſhipping of him in a way of viſible Communion with all ſuch as
are joyned to the God of Abraham, Pfal. 47. 9. All that walk in the Name
of Chriſt walk in all the wayes and Ordinances of Chriſt, Deut. 8.6. In
all his wayes, Deut. 11.22. and in no other, Mat. 28. 19, 20. obſerve all
things which I command you.
7. It is to follow his Example, the Examples of Perſons who have had
great Names in the World have prevailed much for doing and ſuffering, All
ſuch as are profeſſedly the Diſcipiss of Chrilt, his Name is upon them in a
fpecial manner, and therefore they ſhould follow his Example, Mat. 16.
24. And ollow me, we muſt walk as Chriſt walked, 1 John 2. 6. We muſt
follow his Example, for bis Life was Exemplary, 1 Pet. 2. 2. 22,23. He
preſſeth his own Example, Mat. 11. 29 for meekneſs and lowlineſs, and
John 3. 5. i have given you an Example that you ſhould do as I have done to
you it was in Example is the greuicit Consivention in the eleven Offices
of Love, Eph.5.is Huishand, hive Chrilt propounded as an Example
of Love to inut! ; Petuns of Eminency and dignity have great
Na mes and carry many towers and many walk according to their Ex-
ample, and upon that account are called by their Names, for Examples
prevail more than Precepis.
The ſecond thing propoſed, was the reaſons why we muſt do all in the
Name of Chrilt, 1. Becauſe all we have, are, or can do, is of Cbriſt,
I Cor. 3. 22, 23, All Grace and ſtrength ro us is from him, 1 Cor. 1. 30.
So that he is a Believers all and in all C-il. 3. 11. All that God gives to us
is through tim, and by hiin only, Eph. 1. 5. &c. Adoption is by him, v.
5. the Seal of the Spirit, and the earneſt of our Inheritance is by him,v.
13, 14. we are created to good works in him, Eph. 2. 10. Reconciliation
and Peace is by him, 2 Cor. 5. 18. All our Actual fupplyes are by him,
Phil.4. 19. His grace is exceeding abundant in him, 1 Tim. 1. 14,15.
For he is a Super-excellent Perſon, and hath the preheminence above all
things, a Name above every Name; in hiin all things ſubfift, in him all
fulneſs dwels, as the Apoſtle Thews, Col. 1, 16, 17, 18, 19. and therefore
it pleaſeth the Father that we ſhould receive all Grace for Grace through
him.
2. Becauſe the Father hath exalted Chriſt, and given him a Name above
every Name, that he who was ſo much deſpiſed and rejected, and whoſe
Name was a Reproach and Scorn to all, Iſa. 53.2, 3. &c. that Name fo
much abafcd, the Father hath appointed that it ſhall be exalted above
nothing before this Name, Afts 4. 12. there being no other name in Hea-
ven or in Earth by which we lha I be ſaved; therefore all muft honour the
Son as they honour the Father, John 5.2.3. Upon this account all People
ſhall be beholding to him for all the good that ever they do, or have, or
are.
L
7
3. Be-
408
what is it to do all we do in the Name of ChriA, SERM. XXIII.
Becauſe we cannot be accepted either as to our Perſons or performan-
ces, but by him, Ephr1.6. accepted in the beloved in him alone he is well
pleaſed, Mar. 3. 17. fo that all that goes to God from us is by his hand,
it muſt be preſented by his hand and perfumed with his Incenſe, Rev. 8. 3,
4. Abels Sacrifice found acceptation by faith in the Meſſiah, when he pre-
fented it to God, Heb. 11.4. We have our Lord Chriſt, Rev. 5.6. in the
midſt of the Throne to negotiate between him that fits upon the Throne,
and the Saints that are about the Throne, ſo that nothing comes from Hea-
ven to us in a way of Bleſſing, but what comes through his hand, and no.
thing goes from us to Heaven in a way of Duty fo as to be accepted, but
only by his hand, John 16.23. So that his name is the only prevailing
name with God, he having ſatisfied the Juſtice of God, pacified the wrath
of God, and removed the Curſe of God from us, ſo that all Sacrifices
whatever that find the way to Heaven and find acquittance there, muſt of
neceſſity be in his name, Heb. 13.15. Heb.s. 1.
4. Becauſe all that comes from God to us muſt be by his hand, he is the
Jacob's Ladder, ſpoken of, Gen. 28. 12. God Acts towards us as a God
in a Covenant of Grace and Peace with us only in Chrift, Heb. 13.20,21,
I Pet. 5. 10. and therefore the Apoftolical Benedictions and Prayers for
Grace, Mercy, and Peace, are from God, through our Lord Jeſus Chriſt,
Rom. 1.7. 1 Cor. 1.7.4. 2 Cor. 1.2. Eph: 1. 2, 3. i Pet. 1. 2, 3. He
calls them Elect, &c. by God the Father through Sanctification of the
Spirit, and blood of Jeſus, v. 3. we are ſaid to be bleſſed by the Father
and begotten, &c. through Chriſt, and therefore fince God doth Act as a
God of all Grace and Peace, we muſt do all in his name, by which the
Father is propitiated toward us, he being made ſin for us, 2 Cor. 5. 20. and
a Curſe, Gal. 3. 13.
But here comes in a Queſt, How they can be said to do any thing in the
Name of the Lord Jeſus Chrift that are not one with him, though yet
they pretend to do all in his Name, Mat. 7. 22, 23. but are not owned by
him.
1 Anſwer, It is one thing to pretend to do a thing in the name of Chriſt,
another thing to do it indeed; that is, by true Faith in his name, by which
they are made one with him.
2. There was in that Age a Faith of Miracles, which though it were an
Extraordinary gift, and common both to Believers and Reprobates, they
might be ſaid to do thoſe great things in Chriſt's name; that is, by a Powe
er derived from him, though they were not in Chriſt, neither did own
him as their Saviour, nor were owned by him.
3. What is done properly in his Name in the ſenſe of the Text muſt
wife ex integra take into it's compaſs all the fore-going particulars mentioned, elſe it
caufa malam will not be accepted, it muſt be done in the name of Chriſt as Mediator,
*x qnodibes de
fectu
many things may be done in the name of Chriſt, even Mountains may be
removed, 1 Cor. 13. 2. and yet not be done by Faith in his name, as has
been ſaid. The third thing propounded was, how we may come to do all in
the Nance of our Lord Je[w, and this may be inſtead of a uſe of Direction
to us.
Bouum non
.
:
SER M. XXHI.
And how may we do fo?
409
1
1. We muſt be ſuppoſed to be in Chriſt before we can do any thing in
Chrift's name,according to that in John 15.4, 5.where he tells us, that ere
cept we abide in him, ( that ſuppoſeth that they are in him firſt) we can do
neching, v.s. for he compares our being in him to that of a Branch in the
Vine, which cannot bear Fruit of it ſelf unleſs it abide in the Vine. Lu-
ther enquiring into the reaſon why ſo many ordinary things done by the
Saints are ſet
down in Scripture with a mark of Honour upon them, and
yet
the moral virtues and famous deeds of the great Philoſophers and
others are paſſed by; Anſwers, that the reaſon is, becauſe their perſons
are not in Chriſt, and therefore their actions are not accepted, and faith,
Si vel Cicero, vel Socrates fanguirem ſudoffet tamen propterea non placeret
Deo. If Socrates or Cicero had ſweat drops of blood, their Actions had
not pleaſed God. Coment. in Gen. 29.
2. Suppoſing we are one with Chriſt, we muſt Exerciſe Faith opon him
and have contant recourſe to him in all that ever we do for the ſupplyes of
his Grace and Spirit, 1 Pet. 2. 20. By Faith reſigning all to him, caſting
all our burdens and cares upon him, committing our felves and all our
Affairs to him, and fetching in all our ſtrength from him. Chriſt tells us,
Whatever we ask the Father in bis Name shall be given to us, John 15. 16.
John 16.23, 26. For whatever we ask in Prager, believing, we shall receive,
Mat. 21. 22. Jam. 5. 15. So that if we would be enabled to do ali in the
name of Chriſt, we muſt Exerciſe Faith in his name in Prayer to Gud for
all things, for he is in Office in Heaven for this purpoſe, Heb.725. for
be ever Liveth to make Interceſſion for ws; the hand of Faith put forth in
Prayer, though but in ejaculatory Prayer draws virtue fra Heaven, as
we read when he was on Earth : thoſe that did but touch hundrew virtue
from him, Luke 6. 19. Luke 8. 26.
3. L ving cloſe and ſecret Communion with the Lord Jeſus in the uſe
of all his Ordinances, by and through which he communicates himſelf in
the fulneſs and freeneſs of Life, Light, Love, and Grace to our Souls; for
they be the Golden Pipes ſpoken of, Zach.4. 12. by which the Golden
Oyl is convey'd to our Souls, for his Name is an oyntment poured forth
in days of Holy Communion. Cant. I. 3. By this means we come to
have further acquaintance with him, and peace from him; to ſee his Pow-
er and Glory, and our Souls to be fatisfied as with marrow and fatneſs,
Pfal.63. 25. and to be changed into his Image, 2 Cor. 3. 18. and to be re-
freſhed with fuller tafts of his love, which is better than Wine.
4. Exerciſe your thoughts much upon him, and be much taken up
with him in the courſe of your lives : but in a ſpecial manner, upon fingu.
lar occaſions, the Pſalmiſt Pfal. 73.23. faith, I am continually with thee,
that was in his heart and thoughts. Let your thoughts be taken up much
in the confideration how to manage your affairs, fo as may be according to
the mind of Chriſt by ſtrength derived from him, and for his honour, that
we may be accepted in our works. Perhaps you will object, that it is im-
poſſible we ſhould in every buſineſs of our lives have actual thoughts of
Chriſt and his Glory, or go actually to him for affiftance and guidance in
every particular buſineſs. I anſwer
L2
1. There
5
418
what it is to do all we do in the Name of Chriſt, SER M. XXIII.
.
4. laſt.
1. There may and muſt be a habitual, gracious, holy frame of heart in
us wrought by the Spirit , by which we may be ſtrongly inclined to the
Lord Chriſt, and his Word as our Rule, and his Glory as our end'; fo that
we do in the full purpoſe of our hearts reſolve to truſt in him, and com-
mit our ſelves to him, and reft upon him for help, affiſtance, guidance,
acquittance, and ſucceſs in all things. What David pray'd for, for him-
felf and people, when they were in a good frame of heart, is the deſire
and endeavour of every believer, i Chron. 29. 18. (viz. ) that the Lord
would keep this for ever in the imagination of the thoughts of their hearts,
and prepare their hearts unto him: This is the habitual preparation of the
heart for God; this frame of heart is the New Creature in us.
2. VVhen we have eſpecial and particular work to do for Chriſt, then
there ought to be an actual preparation of our hearts for him, and ſtirring
up
the grace that is in us, an actual making out after him, and laying
hold on him for ſtrength and grace from him in time of need, Heb.
This is eſpecially to be done upon more folemn and momentuous occafi-
ons, then we muſt in an efpecial manner think upon that word that was
ſpokeo to Iſrael, Amos 4. 11. Prepare to meet thy God. We read, Exod.
40.3731. There was a Lavour before the Altar, in which they were to
waſh before they went into the Congregation for ſervice. We cannot fan-
Clifie God in an Ordinance, except we prepare for him, which is all one
with fanctifying of God, Levit. 10.3. 1 Sam. 16.5. Samuel when he came
to facrifice to the Lord, ſaid to the Elders of Bethleem, Sanétifie pour
ſelves, and come with me to the Sacrifice.
3. The more frequent actual thoughts we have of Chriſt and his Word,
and our eye upon the Rule, and his Glory as our end, it is the better ever
therefore we ſhould often call upon our ſelves as Deborah did, Judges 5.121
Awake Deborah, awake, &c. There muſt be an actual excitation of our
felves, and exerciſing of our Graces, when we have ſome ſpecial duty
to perform. It is ſaid of Sampſorr, fudges 16.20. That he went out and
floook himſelf, as at other times. It ſeems to have been his manner, when he
went about any great work, we ſhould ſtir up our hearts, and ſend up
frequent Ejaculatory Prayers, though we cannot ingage in a folemn way.
of duty to God, and much work is done that way, Exod. 14. 15. Moſes
fent up an Ejaculation, upon a great exigent, which reached Heaven , yet
there was not a word ſpoken by him ; yet faith God, Wherefore cryeft thout
unto me. We ſhould often caſt the eye of Faith up towards God, Iſa. 45.
22. as they looked up to the Brazen Serpent, and were healed. The peo-
ple of God looked to the Temple when they could not come near to it;
and the Temple was a Type of Chriſt, 1 Kings 8.29.30.35. Jonah 2. 41
This which bath been laid down by way of direction, I would preſs by
way of exhortation, in a word., to have frequent recourſe to the Lord
Jeſus Chriſt, ſince he doth fo frequently preſs us to this very thing; the
oftner we viſit him, the more inlarged we are in our deſires towards him,
the more we receive from him, and the better welcom we are to him,
and the Father for his ſake: He bids, us open our mouths wide , and he
will fill them, Pfal. 81, 13, 14, 15, 16. and takes it very ill at our hands.
when
1
SER M. XXIII.
and hoge may we do ſo?
419
$
when we are ſtreightned in our hearts towards him: We can't go to God
as a Father in Chriſt, in Chriſt's name, but we muſt needs ſpeed, Heb. 4-
laſt verfe, and we can't ſpeed but by him, and upon his account; for 1.
We have admittance and acceſs to the Father only by Chriſt, Eph. 3. 12.
2. We have aſſiſtance only through him, John 15. 5. Phil. 4? 13. 3: In
regard of acceptance, which is only in anii through him, Eph. 1.3.6.
4. In regard of recompence, Rev 22. 12. our reward is only by him
Mar. 5. 11, 12, that is a great re vard for Chriſt's fake, eternal Life the
greateſt reward is by Chriſt, Rom. 6. 23.
The Fourth thing propounded was ſome uſes that ſince we muſt
do all in the Name of the Lord Jeſus Chriſt, hence may be inferred
Firſt, That all our Actions as they muſt be done in his ſtrength,
a.id for his glory, I Cor. 10. 31. So by his Authority, and ac-
cording to his Rule, and word, it is not in our Power, nor at our Lia
berty to Act as we pleaſe according to our own Fancy, or for our own
ends, Rom. 14. 7,8. none of us Liveth to himſelf, as if he ſhould ſay, we
are none of our own, therefore Living and dying we are the Lords, and ſo
in neither at our own diſpoſing, he had ſpoken before of their eating or
forbearing to eat, how they ought to eat or not to eat according to the
Will of God, it muſt be to the Lords Glory, eſpecially conſidering that
he who requires we ſhould do all in his ſtrength and name, and for his glo-
ту
hath ſuch a Title to us, to lay Laws upon us as none elſe hath, I Cor.
6. 20. So that all our Actions muſt come under fome Rules, general, if not
particular.
1. Of Piety to God. 2. Of Charity to Men. 3. Of Sobriety to our
ſelves, and all this the Goſpel teacheth us, Tit. 2. 11, 12. The Grace of
God which harb appeared to all Men, teacheth us that denying all ungodlineſs,
&c. we ſhould Live Soberly, Righteouſly, and Godly in this preſent Worldi
There is the Rule of the New Creature, Gal. 6. 16. by which a Saint doth
walk in his general and particular Calling in all holy Converſation and
Godlineſs, 2 Pet. 3. 11. they are a proud Generation that ſay as they,
Pfal. 12. 4. Our Tongues are our own, who is Lord over us? We will not be
bounded by any Laws, nor walk by any Rule, nor be controuled by any
whatever ; but we have not ſo learned Chriſt, we have our bounds and
limits fet us not only in Sacred, but civil things. Therefore Biſhop Dave
nant, upon Col. 3. 17: ſpeaks fully to our purpoſe, fallitur vulgus cum
judicat Licere fibi
uti vitu veftitu, fermore aut quacunque adiaphora ſuo ars
bitrio nam hac omnia ad Regulam adhibenda funt alioquin licet ipſa re nullum
ſit vitium erit tamen in uterte, The vulgar fort are much miſtaken, who
judge it Lawful for them to uſe their Liberty wholly in Eating, Drinking;
Cloathing, Speaking, or any other indifferent things according to their
own wills and pleaſure, for all theſe things are to be brought under Rule;
otherwiſe what is Lawful in it ſelf may be unlawful to him that uſeth
it.
2. Inference, That they are very bold and fawcy wretches who preſume
to entitle Chriſt to their Impious and wicked courſes; In nominc Domini :
incipit omne malum, how many do juftifie themſelves in their Superſtitious
practices by the Word of God, how many be like Satan, who when he
tempted.
;.
W!
412
what is it to do all we do insbe, Name of Chriſt, SERM. XXIII.
tempted Chriſt produced Scripture to cnforce his temptations, Mas. 4.
2, 3, 4, &c. So too many cite Scripture for their Falſe Worſhips, and for
their Falſe Doctrines, and wicked Lives, but Wiſdom is juſtified of her
Children, Mat. 11. 19. It was a prophanation of God's Name, when the
Ifraelites proclaimed a Feaſt to the Lord which was to their Idols, Exod.
32. S. We find the falſe Apoſtles pretend as much to the Name of Chriſt
as the Apoſtle Paul did, and to Preach in his Name, though they Preach-
ed falſe Doctrine, 2 Cor. 11. 13. And Anti-Chriſt himſelf pretends to be
like the Lamb when he ſpeaks like a Dragon, Rev. 13.11.
3. Infer. Hence we infer that we cannot expect God's Bleſſing upon
any thing which is not done in the name of Chriſt. What we undertake,
and not in the fear of of the dreadful Name of the Lord Jeboval, not for
his Honour, and according to his Word, we cannot expect his Bleſſing:
None can expect God's guidance, affiſtance, or ſucceſs in that which
cannot be warranted by the word of Christ. All Bleſſings being wholly
and only in his name, Eph. 1. 3. We have all things in Chrift in a way of
Bleſſing, 1 Cor. 3.22, 23. Whilft we are with him he will be with us, 2
Chron. 15. 2. While we are with him in a way of Duty, he will be with
us in a way of bleſſing.
4. Infer. Hence it follows that it is not in the power of any Perſon by
natural or acquired parts to do any thing according to the Rule of Chriſt,
or for his Glory, which is not done in his ftrength, and therefore Paul, who
could do all things through Chriſt which ſtrengthned him, Phil.4.1 3. could
not ſo much as think a good thought without him, 2 Cor. 3 S. And this
our Lord Chriſt puts out of Queſtion, John 15. 5. where he tells us, mille
out me ye can do nothing. It is not in the name of the moſt excellent parts
or gifts, or grace whatever that we can do any thing acceptable or well
pleaſing to God.
5. Infer whatever Excellency there is in any Action or worthy Atchiev.
ment, ſo as to commend it to God; it is from Chriſt, through Faith in his
name, though the Action may be a common Action in it felf, or perhaps,
fome baſe ſervile low imployment: yet being done in the name of Chrift
with Faith in him, with care and Conſcience to pleaſe hiin, ſuch an Acti-
on far ſurpaſſeth the great and noble exploit of Alexander the Great, of
Pompey, or Cæfar, or of any of the Renowned Hero's in the World, who
in the name of parts or gifts or any acquired Excellencies have done great
things in the World. There may be a great difference bet wixt Perſons
and their Imployments, as betwixt a Prince and a Peaſant in their places,
and yet a poor Peaſant doing fome common work in an ordinary way, it
may be a piece of drudgery, yet his work being done by Faith in Chriſt's
name, it doth as much ſurpaſs the Perſon and Actions of a Prince in a
worth and Excellency which doth not manage his Publick and weighty af.
fairs of State in the name of Chriſt, as the Prince doth ſurpaſs him in
place; they have great advantage above all others who go about their
common Imployments in the name of Chriſt, and for the honour of Chriſt
above all others who Act in their own name; as it was with David and
Goliab, 1 Sans. 17.45. the loweft Actions done by Faith have a very great
honour
+
SERM. XXIII. And how may we do ſo?
413
S
+
honour put upon them by the Spirit of God above all others, Heb. II.31.
The Harlot Rabab receiving the Spies by Faith, is put among the worthies
upon that aecount; civil and natural Actions done in the name of Chriſt
are raiſed to a very great height, to have the name of Religious put upon
them ; Thus doth Faith in Chriſt's name turn Braſs and Copper into Gold.
Luther faith, that if he might have his opinion, he would rather chuſe
the loweſt and baſeſt Imployment of a poor Ruſtick, or Maid-Servant
doing their work in Faith, before all the Victories and Triumphs of Alexa
ander the Great, or Julius Cæſar. Why? Becauſe hic eft Deus, illic eft
Diabolus, hæc eft differentia effentialis, hoc non omnes poffunt ternere neque
Eraſmus quidem vidit ; that is, becauſe with a poor Saint God is, and the
Devil with them, and this is an eſſential difference betwixt them, every
one does not ſee it: Eraſmus himſelf did not perceive it ; By this name
the moſt contemptible Perſons in the World are come to be renowned in
the Church, Heb. 11.2, 38, 39. Thoſe that Live by Faith on that name,
had a great and good Report in Heaven and though they were deſpiſed by
the World, yet the World was not worthy of them; God never ſpeaks
ſuch a word of all the men of great name in the World, as he does of the
pooreſt Saint on Earth, that the World is not worthy of them.
Sure I am that many of thoſe great Men of the world were not worthy
to Live in the world, the world was weary of them, and the worſe for
them.
6. Infer. If all we do well in the world is to be done in Chriſt's name
and through his ſtrength, it is very fit that we ſhould give him the glory of
all, ſince all we can do is of him, and from him, all must be to him, Rom.
11. 36. we find in Rev. 5.8,9,10, &c. that the Saints and Angels fell
down and gave glory to God, and to the Lamb, the Lord is very jealous of his
Honour when Men take the glory that is due to him to themſelves, and Sa-
crifice to their own Acts; and as God is jealous of his Honour, If«.42. 8.
and will indure to have no Co-partners with him, ſo the Servants of Chriſt
are alſo jealous of themſelves, left when they have done worthily, they
fhould rob him of his Honour, and therefore, 1 Cor. 15. 10. The Apoſtle
Paul, when he had ſaid, I laboured more abundantly than they alt, ſeems
preſently to correct himſelf, yet not I, barthe Grace of God in me.
7. Infer. Hence it will follow that whatever Service or Worſhip is *
done in any name to God than that of Chriſt it is rejected; or what is
done in his name, but not according to his mind is abhorred of
God, though
he
may do that which is commanded by God, which for Subſtance may be
the ſame that a Believer doth, yet being not done in the name of Chriſt
God abhors it, Ifa. 66. 3. though they did Sacrifice ſuch things as God
commanded, yet being not done in the name of the Lord for his Glory,and Ifa. 58,3,2,77
according to his Word, It is rejected of God, Ifa. 1. 10, 11, 12. their Ge.
Incenſe which was appointed for expiation was an abomination to God:
ſo that all the Worſhip of the Jewiſh Synagogue was abhorrd of God,
becauſe the name of Chriſt is abhorred by them, and all the Services of
Papifts who are of the Synagogue of Satan, which are tendered in the
mame of Saints or Angels or of their own merit or Righteouſneſs are re-
jected
422
what is it to do all we do in the Name of Chriſt, SERM. XXIII.
jected with greateſt deteſtation, all the Service of the whole Nations of
Turks what are done in the name of Mahomet and their Alchoran are an
abominatiion to God.
+ 8. Infer:
8. Infer. Hence Learn that there is no honouring of God but in the
name of his Son, John 5.23. There can be no true praiſe given to God in
any work by any Perſon, but in and through Chriſt, Eph. 2. 10. we are
Created in Chriſt Jeſus to good Works, ſo as they muſt be a new Created
People through Chriſt, which are a People to his Praiſe, Pfal. 102. 8. the
loweſt, meaneſt work done by Faith in Chriſt, as it brings great Honour
to God, ſo it is greatly honoured by God, Mar. 10. a Cup of cold wa-
ter given upon the account of Chriſt, has a great reward frin him. Sal-
vian ſpeaks to this point very notably, nor perdiderit mercedem ſuan, Mar.
10.42. Etiam eam rem in futuro habituram premiun effe dicit que in praf R-
ti prætium non dabit tantum honoris cultori ſuo tribuit ut aliquid fit per fidem
quod hic omnino nihil effet ſervilitatem, Hi fháil not loſe his reward (1. ne)
in the World to co ne, we ſhall have a great reward, wirich perhaus in
the preſent Life he may miſs of; fo great an honour is God pafod to put
upon an Action done in Faith, however mean and inconliterave, and
which by realon of it's vileneſs in the eyes of men is natin, i viſire of a
a poor Member of Chriſt, fick or in Priſon, or an Alun g.ven'to cd or
cloath them, what an hin ur is dit upon th fear thi datMat 25.
34, 35, 36. But wha. ſh I w. think of Cyrus a Dorius, and others, who
did to great things for th: Church of Gilla. +3. 1, 2, ,4.
?,And of
the King of Tyrus, who upon account of th rosection thai the People
of God had froin him is called the Aisointed Curub that concreth, Ezek.
28. 14, 16. To this I Anſwer, that as for Cyrus, though God made
great uſe of him, yet the Lord ſays exprefly of him, that he knew him
not, and therefore as for all thoſe Actions they did for the Church of God,
though God did gain Honour by them, yet they did not honour God, nor
were they accepted of him, becauſe they were not in Chriſt.
Uſe of Exhort. To ſtudy the name of the Lord Jeſus, for by how much
the more ye know of his name, by ſo much the more we ſhall truſt in him,
Pfal. 9. 10. it is the name which is above every name, Phil 2.9. his
name is as ſweet precious Ointment poured forth, Cant. 1. 3. the richeſt
Treafuries of Grace are laid up in that name of Chriſt, John 1. 16. Study
it that you may be able to comprehend with all Saints what is the heighth
and depth, &c. of it, that you may be filled with all the goodneſs of God,
Eph. 3. 18,19. There is a furpaffing Excellency as in that name ſo in the
knowledge of it, Phil. 3. 8. for by this knowledge we come to the fair-
eſt and cleareſt diſcoveries of the Glory of God in the face of Jeſus Chriſt
che Lord ſhines into the hearts of ſuch Students, and communicates a glo-
rious Light unto them.
We come by this knowledge as to ſee into the Treaſuries of Grace in
him, ſo to poſſeſs and enjoy them, and this knowledge carries - Eternal
Life with it, John 17. 3.
The next uſe is of Reproof; 1. To many of great parts, Learning,
and Worth, yet have ambitiouſly affected a great name in the Church and
X
in
SERM. XXIII.
And how may we do ſo?
423
:
in the World to gain followers and make a party; to be cry'd up as teaching Men;
Mat. 23. 8,9,10. this was it which Chriſt ſaw was a very prevailing evil among the
cribes and Phariſees, and utterly decryed it, faying, be not called Rabbi, Rabbi, that
is, do not affect to be ſo called, or through Pride and Ambition delight in theſe Titles:
Auguſtine was a Perſon of great Piety and Parts, and he abhorred this Spiritual prehe.
minency which he took notice of in many in his time, who took up their Religion and
Faith upon truſt, and upon the Credit of ſome Men of great name in the Chu ch; non
ad homines nomen ambulo ( ſaid he ) Chrifti nomen tendo perirem fi effem de parre Pauli
quomodo non perirom fi effem ex parte Donati recedant omnia humana nomina. 'I walk not
according to the names and Titlesof Men, I keep to the name of Chriſt, I ſhould periſh
if I took up underthe name of Paul, much more under the name of Donatus, away
with allhumane names: And the fame Auguſtine, in Sollioque fpeaking of Chriſt, faith,
vocalii me nomine tuo, ſignajti me ſangaine tuo unxifti me oleo tuo de quo untus fuiſti ut a te
Chrifto dicere Chriſtianus, Thou haſt ſigned me with thy Blood, thou haſt called me by
thy name, I have been anointed by thee, and from Chriſt I am a Chriſtian. And Li-
thér, Tom. 2. Wittemb. faith, primum oro eft nomen meum taceatur cö nemo Lucheranus,
ſed Chriſtianus appelletur Quid eft Lutherus atqui Doctrina non eſt mea nec pro quopiam fum
Crucifixus unde mihi purido vervum Saeco hoc accideret ut filii Chrifti a meo viliſſimo nomine
denomincntur abfit, 'amici deleamus Schiſmatica nomina e denominentur a Chriſto cujus:
Doktrinam habemuse I deſire firſt, that my name may be concealed, and that none
ſhould be called a Lutheran, but a Chriſtian ; what is Lusher my Doctrine, is not
mine, but Chrifts; I was not crucified for any, how comes it to paſs that I who am
but a filthy ſhining bag of Worms, that any of the Sons of Chriſt ſhould be deno-
mina el from my Name 2 Away with theſe Schiſmatical names, let us be decominated '
from Chrift, frum whom alone we have our Doctrine.
This very thing of affectation of a Name and Fame in the Church hath been very
pernicious: The greateſt Hereſies have been owned, propagated, and maintained
up-
on this account, as
L. 1.C.20. tells us the Sironions from Simon Makus;
and Justin Martyr in his Dialogue faith ſome have been call’d Marcionites, others Va?
Lentinians, others Bazilidians,
fone by one name, fome by ano-
ther, f.om their firſt Founders. But Laftantius tells us, l.4. de vera ſapiepsia, when
once men come under ſuch denominations, Chriſtiani e ſe defierunt qui Chrifti nomine
an Bo bunana o externa. vocabuia induerunt, they ceale to be Chriſtians, when they
come under humane names and titles in matters of Rcligion, and therefore Paul would
have none follow hiin further than they followed. Chriſt, 1 Cor. II, 1. He rejects
the honours which fome would have put upon him with an indignation; fome affected
to be call'd by his, and other great names in the Church, 1 Cor. 1. 12, Some faid
they were of Paul, &c. but when he comes to ſpeak. as to himſelf, he ſpeaks with
an abhorrence that any ſhould ſet up his Name with Chriſts: What was Paul crucifi-
ed for you? or were you baptized into the Name of Paul? God forbid that any ſhould
be guilty of fo great a In, as to come under that denomination :
2. Others are to be blamed, even the generality of ProfeFors, that having taking; +
the naine of Chriſt upon them, and are called by his name, are a reproach to this high
and holy name, who are ſo far from doing all thing in the name of Chriſt, as they do
nathing in his name, but do live againſt that name, they do not depart from iniquity as
every Chriſtian upon that account ought to do. 2 Tim. 2..19. How many ſay they
are Chriſtians but are not, Rev. 2.9. He calls it Blaſphemy in them that ſaid they
were fews, that is, Chriſtians, but were not; they pretended indeed to be true Chri-
ftians, but held ſuch Doctrines, and lived in ſuch lewd ſinful practices, as were loppo--
fite to Chriſt: ſuch perſons profane the ſacred name of Chriſt, who live in ſuch a way
M
265
424 what it is to do allwe do in the Name of Chrift, &c. SERM. XXIIL
did
,
fors : the Name and Rcligion of Chriſt is rent and torn in pieces, and brought into con-
of doublc honor, that the name of God, and his Doctrine benor blafphemed. The like
fieth it, or the Papan Diagon, Rena
is calt a blot and imputation upon him, Chriſtians as ſuch, fhould be ſo far from the
practice even of ſuch fins as many have very light thoughts of, that they muſt not fo
much as name them, Eph.5.3, 4. Fornication, Uncleannefs and Covetouſneſs muſt
not ſo inuch as be named by them, the Lord Chriſt and his Goſpel foffer more by Chri.
ftians that bear his name, than by others that deſpiſe him; they open the mouths of
the enemy to blafpheme the holy name of Chrift, and the Religion of Chriſt, fam. 2.7
They blaſpheme that worthy name by which they are called. He had ſpoken before of fome
Profeſſors who had the Faith of the Lord Jefus with reſpect of perfons, v. 1, 2, 7.
proud Rich ones that did oppreſs others, ſuch nien by their wicked practies did blaf-
pheme the name of Chriſt, by ſuch practiſes they did caſt a blot and ſcandal upon the
name of Chriſt. To the like purpoſe Paul ſpeaks concerning the Jews; who were high
the name of God was blafphemed ar.ong the Gentiles. So 2:Pet.2. 2. He had ſpoken of fome
who by their Doctrines dényed the Lord Chriſt that bought them, by reaſon of whom
the way of truth was evil ſpoken of by the falſe Doctrines and flagitious lives of Profef-
tempt among the worſt of mer. And therefore we find that when Profeffors arc preſſed
to walk as becometh the Goſpel, one great Argument is taken from the great reproach
that elſe will follow, 1 Tim. 6. 1. he preſſeth ſervants to account their Mafters worthy
Argument we have upon Wives, that they be diſcreet, c. obedient to their own Hur
bands, Tit. 2. 4. that the word of God be no: blaſphemed, that the way of Rcligion in
which they profeſs to ſerve God,be no made vile and contemptible in the cyes of ſuch as
have little regard to any Religian at all. Auerroes was moſt taken with the Chriſtians
Sect (as he called it) but when he ſaw the Chriſtians do what he thought was a great
offence againſt the God whom they ſerved, or worſhiped, he ſaid, Moriatur anima mea
cum Phyloſophis. Let me die ainongſt the Phyloſophers, and not among the Chriſtians.
It is reported of one Hathway an indian, as blind as he was, ſo poſſeſſed with prejudice
againſt the Chriſtian Religion, by the cruelty of the Spaniards, that he refuſed to be
Baptized, becauſe of their vile carriage, and ſaid he would not go to the fime Heaven
with them.
Of all perfors, Chriſtians have cauſe to walk moſt wiſely, and uprightly, is reference
to that honorable Name which they bear, leſt otherwiſe they expofe it to contempt. Let
us do as the Primitivc-Saints did, Acts 9. 31. of whom it is ſaid they walked in the fear
of the Lord and the Churches had reſt. They were in the midſt of perſecuting bloudy
Enemics, wrecing them walk in the fear of the Lord, and according to the Rules of
the Chriſtian Religion, which did ſtrike ſuch an aw into them of the Majeſty of their
Religion, which did ſhine forth in their holy, hcavenly Converſation; as brought their
Enemics under ſo great Convictions, as they durft not at that preſent attempt them, or
hinder their peace. A Saint ſanctifies the name of the Lord in the courſe of his life, while
he walks in the fear of the Lord, Ila. 8. 13.
This was a great Argument which prevailed with Nehemiah, and he propunded it to
the people, to walk in the fear of the Lord, becauſe of the reproach of the Enemy;
Nehem. 8.9. It is not the few which denicth the name of Chriſt, or the Turk, which de
that caſts fo fowl å blot and reproach upon the Name of Chriſt, as he which takes upon
him the name of Chriſt
, and under a form of godlineſs lives in the practice of thofe fow!
abominations ſpoken of, 2 Táno s: 1,2,5, from which turn away.
SERMON
476
How we may ſteer an even Courſe between Pre-
fumption and Deſpair.
..
Sermon XXIV.
LuKB 304; 5.
::
As it is written in the Book of the words of Ifaiah the Prophet, fuga
ing, The voice of one crying in the Wilderneſs, Prepare ye the
Day of the Lord, make his paths ſtraight.
Every valley Shall be filled, and every mountain ard hill fiall be
brougbt low, and the crooked ſhall be made ſtraight, and the
rough wayes fhall be made ſmooth.
T
(NIS Chapter begins with the Miniſtry of John the Baptiſt, the
Forerunner of Chriſt, in which you have,
1. The Time of his Miniſtry, when it begali, ſet down ard
aſcertain’d by ſome particular, and very memorable remarks
upon it from the names of thoſe, who were then in Authority, chict Go-
vernours, and Rulers both in Church and State, whoſe ſeveral Offices and
Commands bore the ſame date with Jobu's preaching, ver. 1• 2. The reaſon
of this, hall not now trouble you with.
2. His Call unto this Office, ver. 2. The word of God came unto Fohs.
3. The Subject matter of his preaching, viz. The Baptiſme of Repentance
for remiffion of Sins, ver. 3:
4. The occalion, that prompted him to this ſubject, and made himn fix
his thoughts upon it, which was an antient prophecy out of ijaiah ch. 4.0.3
The Holy Ghoft bringing this into his inind, telling him it was now to be
fulfilled by his preaching, and therefore 110 doubt directed him to pitch up-
on ſuch a ſubject, as might tend moft to the accompliſhment of chat Pro-
phocy.
The Prophecy or Promiſe ( forit is both ) you have in the Words of
my
Text, and in the latt Clauſe of the ſucceeding Verſe.
I ſhall not latift upon the ſeveral Metaphors in the Text, but in ſhort
give you the general fence of the whole:
By njountains and valleys I underſtand all ſorts of Men, high and low,
rich and poor; who conſidered in their natural condition, whether con-
vinced or unconvinced, do all ſtand in a direct upputition to Jesus Chrift,
ere exceeding averſe from, and unprepared for in Duttiine on the Goſpel,
will not ſubmit to the Law of Faith, ſome upo.a one account, and lom: up-
Aa
477
How we may ſteer an even Courſe Serm.24.
.
on another, till God by a further work of the Spirit doth open
open their eyes,
and draw their hearts to Chrift.
Now the Words of the Text do contain this Preparatory Work of the
Goſpel upon poor Sinners, in order to due reception of Chriſt, and a right-
application of bím by Faith unto the Soul. It confits of cwo parts, 1. Pul-
ling down Mountains. 2. Filling up Valleys, both very difficult work.
John had to do with ſome, who were puft up with a conceit of their own
Righteouſneſs, and would be their own Saviours, and not be beholding to
Chriſt, and free Grace for any thing, thinking themſelves to be ſomething,
when indeed they were nothing, Gal. 6. 3. Redel. 3. 16, 17. Theſe were
the proud Phariſees boaſting of their own Righteouſneſs; and beſides theſe
there are alſo a company of Prophane Atheiſtical Sadduces, who gloried in
their fins, and denying the Reſurrection of the Body, and the immortality:
of the Soul,ran out into all licentiouſneſs.
Others again were ſo convinc'd of Siu, and of the dangerous conſequence
of it, that they were ready to ſink into Deſpair, knew not what to do,
fearing their fins were greater than could be forgiven, theſe are the Moun-
tains and Valleys in the Text. Preſumption on the one hand, and Deſpair
on the cther, that riſes too high, this links too low, that inclines too much
one way, this too much the other; and there is a crookedneſs and obliquity
in both which must be rectified, and Straightened by the Preaching of Re-
pentance, in order to the Remitfion of Sins, this Jobu doth, firſt urging
the neceſſity of Repentance upon the proud Phariſees, who thought they
nceded no Repentance, Luke 15. 7. Secondly urging the great Goſpel Pri-
viledge chat Chriſt hath purchaled for Believers upon their repentance, vizi
Remiilion of Sins, upon poor dejected Sinners, that both the one and the
other might ſee the right way of Salvation by Jeſus Chriſt: for though the
Light of Nature, by which we are convinc'd' of the equity and righteoul-
neſs of the Moral Law, do bind us ec repentance, when we act againſt it,
yet it cannot promiſe that we ſhall get any thing by our Repentance, being
altogether ignorant of the Myſtery of the Goſpel : thus we fee the Mouna
tains inult be brought low, and the Valleys tiliud up : and both reduc?d to
ſuch an exact level, eveneſs, and plainnels
, that Cbrift may lit cloſe upon
the foul, without the leatt interpoſition of any ching between him and us,
or the leaſt remaining vacuity or emptyneſs in our felves, into which His
Bulneſs doch not deſcend, making up whatſoever is wanting in us; and
when it is ſo, there is a thorough perfect cloſure with Chriſt in the greateſt
irearueſs, in the ſtrictiit and moit incinate union that can be.
But you will ſay,How ſhall we come to this How ſhall we walk thus be-
tween the Mountain and the Valley in a straight direct line of Faith yd Hope
to fifus Chrijl? which brings me to the Caſe or Qaeltion now to be Ipo-
keu to from the Text, which is this, viz. Horo may rejteer an ever courſe be-
treen Preſuinprion and Deſpair.
The true thate of this Queſtion depends upon a clear diſcovery of the
rcal difference that is between the Grace of Hope, and both theſe extreams,
Preluinption and Deſpair ; therefore
1. I thall diftinguith between Preſumption and Hope. The difference
-between Bore and Deſpair is more apparent; but we are too too apt to
confound
!
Serm.24. between Preſumption and Deſpair.
478
confound Preſumption and Hope, there being a greater Afmity betweet
theſe than the other; as in Morality, ſome vertues come nearer to one e
tream, than to the other; So here, there is ſomething of the generat11a-
turc of Hope in Preſumption. Preſumptio non excludit fpem ſed ricīitudinem
fpri; Zanch. Therefore we muſt be the more accurate, and thrict ia diſtin,
guilhing between the Grace of Hope, and of Sin o Preſumption, which fal-
teste quadam Specic ( Aquinas ) reſembles the grace of Hope; and thoft
who are guilty of this Sin, do alwayes put the ſpecious name of Hope up-
on its they are not renfible of any Prelumption as others are of D.Ipair,
and therefore their caſe is more dangerous; Er magis desperati quo minus
defperantes, Ameſ. de Conſc. And where one deſpairs, thouſands do pre-
fume.
Before I come to particulars I muſt diſtinguiſh of a double Profumption,
I. Of ourselves and our own merits.
2. Of God, and his mercy.
Both ſtand in a direct oppoſition to the true Grace of Hope, and I thall
ſhew you where the difference lies. I begin with
* I. The Flrt ſort of Preſumption, which is of our felves. This is a proud
arrogant preſumption, ariſing from a vain conceit of our own ſuppoſed
worth, and righteouſneſs; we think to ſtand upon our own legs, infitting
not upon what Chriſt is to us, or hath done for us, but upon what we are
in and to our felves, and have done for Chriſt. We have Prophecied in thy
Name, &c. Mat. 7. 22. We are not as this Publican, we have done thus
and thus, and ought to be conſidered for our good works; and we doubt
3100 but we ſhall : 'tis not the Promiſes of Free.grace, but the Law, and
their ſtrict obſervance of that, which theſe men ground their hope upon.
But the true Grace of Hope is alwaies grounded upon Faith in the Promi-
ics, and is all along fed, nouriſh'd, maintain’d, and Atrengthened by thoſe
believing perſwafions, that it hath of the truth of chole Promilis, which
at firſt produced and begat this liope in the Soul, and in the continual ex-
erciſe of this Grace, in its daily actings, it eyes the Promiſis, hath daily re-
courſe to them for its further confirmation, 'cis bottomed upon them, takes
its riſe from thence, and bears up the Soul upon the credit of them, Ron.
15.4. Pfal. 119. 74. this is the hope of the Goſpel, Col. 1. 23. that carries .
usout of ourſelves. A Chriſtians Hope is hopciu another, and not in him-
felf. The right notion of Hope, as it is an Evangelical Grace, implics
Oltr ſole dependence upon God, as the only Author and Fountain of all that
good which we dcfire and look for; which doth ſufficiently difference is
from that falle hope, or ſelf prcfumption, that I have been ſpeaking of, and
which was principally aimed at by John in the Text, bejög a Prelimption
inore peculiar to thoſe cimes, and perſons here ipoken of, who lived under
the Law, and were much in doing, but underſtood not the End of their
Moral or Ceremonial Works, but froſted in them, and made Saviours of
them; and at the first entrance of the Goſpel they oppoſed the Doctrine
of Free Grace, would hear neither fobox nor Chriſt laimielt, bit rejected the
Geunſel of God againſt themſelves, Luke 7: 30, 33, 34. See what a Chara -
racter Paul gives of them, and of all others throughout the world, who
ſhould entertain che leaſt thought of Salvatio.1 out of Chriſt, Rem. 3•16,17;
.
A-4.2
479
How we may fbeer an even courſe :
Serm. 24.
Deſtruction and miſery are in their wayes, and the way of peace have they not
known. This one Seripture, if well weighed, is enough to thake the con.
fidence of the inoft Prefumptuous Self-juftitiary that is, and to convince
him, and all the world of their need of Chriſt. In Pfal. 14. which Paul
quotes in this Chapter God is brought in taking a ſtrict Survey of Mankind,
before he ſent his Son into the World, to ſee if there were any that ftood
in no need of him. q. d. If there be any ſuch, let him come forth and thew
himſelf. David anſwers for himſelf, ver. 7. Not I Lord, not I Lord, I wait
for Chriſt, I long for Chriſt. O that the Salvation of Iſrael, were come out of
Zion. O chat Chrift were come, that the Free grace and mercy of God
were more clearly revealed, then Jacob ſhall rejoice,and Iſrael ſhall be glad this
will be good news indeed. So Jer. 17.5,6,7. The reſult of all is this, true
Hope eyes God in Chriſt, and argues from hin : this Preſumption now
spoken of, cyes ſelf, and argues from thence in all its actings.
2. The ſecond ſort of Preſumption to be diſtinguiſh'd from Hope is that
by which we preſume upon God, and his merey: This is grown up ſince
the preaching of the Goſpel : there is indeed too great a ſpice of the former
Prefumption aniong Profeſſors, and as that wears off, this ſucceeds, nay,
they unhappily mingle together. If Legal Preſumption cannot altogether
ſhut out conviction, yet it minces the matter, 'tis a little one, and my Soul
(hall live, and ſo makes way for this credulous preſumption, thax bringsin
a Salvo for all preſently; God is gracious, mercy is promifed, Chriſt has
died for Sinners, and all will be well, we (hall go to Heaven of courſe with-
out any more ado; and ſo they Gt. down in ſecurity all their dayes, till they
are ſurprized, with their everlaſting doom unawares. This is Infidelis fio
elacia (Berr.) a faithleſs confidence, a fond credulous preſumption, ari-
fing from a groundle fs over calie perſwalion of the mercy of God towards
us; this kind of Profumption may be joyn’d with ſome ſenſe and convi-
ction of im, and the dangerous conſequence of it, but preſently falves all
with the gencral aire and breath of a Promiſe miſconſtrued and milapplied.
The Miſtakes are there.
1. This is more Fancy than faith or Hope. 'Tis a vain imagination
that deludes men into a belief and expectation of that which they are in
no likelihood of, in no capacity.for : they promiſe themſelves what God
hath never promiſed, cry peace, peace, when God hath nor ſpoken peace.
2. Such an one doth not rightly diſtinguiſh between the worliings of
natural affection towards any good propounded, and the rational actings
of Hope for the obtaining of it in a probable or certain way, in the uſe of
duc and proper means : Heaven, glory, and eternal Life, are good words,
and better things, at the firſt mention of them, we naturally deſire them,
and wiſh for them, but thall, we be carried away with a ineer found of
words? muſt we needs have all we hear of? we fhall quickly bring our
felves into a fools Paradiſe this way, dreaining wc eat, and yet awake an
hungry : there is more ado than ſo to inherit the Promiſes; we muſt
prove our title firſt, the promiſes give us an intereſt in Heaven, but
Puis Christ, that gives us an intereſt in the Promiſes, he opens the mouth
of praniſe to ſpeak comfort to us , ip him they are all yea, and
ajap, buc.our of him they, all cry no, no, we have nothing for you, who
are.
,
Serm.24. between Preſumption and Deſpair.
480
are out of Chriſt, they will deny all the world, that comes not in his Name,
and never let out any thing of their treaſure to ſuch; no wringing out of oric
drop of ſolid comfort: The bare Hiſtory or outward Relation of the Mer-
cy of God in the letter of the Word, gives us nointereſt in the things pro-
miſed: the carnal Jews as Paul obferves had the Promiſes and boalted of
them, but got little by them : Chriſt is the doorof cvery Promiſe, let us
not think to make a forceable entry, to climb up at the windows like
Theives to ſteal out mercy, as if we cared not how we came by it, you will
find what is ſo gotten will chrive accordingly, and quickly come to no-
thing. What I drive at is this: 'tis not the report of the warth or amiable.
neſs of a thing, but an apprehenfion of the poſſibility of it as to us, that
cauſes hope ; till we are clear in this, our hope cannot act rationally: if it
have no other ground, beldes our own deſires and natural inclinations raif-
cd and kindled in us by the ſpecious appearance and raviſhing beauty of
ſome taking objects, this argues rather what we would have, than any like-
Jy hood of ob:aining of our wiſhes, which is of the very eſſence of hope: ear-
neft defires are very apt to run out into a forward preſuming hope, we
know not well why or wherefore. Que volumus facile credimus.
2. Another miſtake in this fond credulous preſumption is, that it takes
up promiſes in its own ſenſe, and not in the true fenfe and meaning of
God. So the Jews. John 8. 33. cryed they were Abrahams ſeed, &c.
and the Promiſe run in theſe very words, to Abraham and bis ſeed, therefore
who but they muſt be included in it? but it was the Spiritual ſeed that God
meant, not that after the Acthy they are not all Iſrael, which are of Iſrael,Rom.
9.6. No ſayes Chriſt, you are the Children of the Devil, of yur Fatber
the Devil, John 8:44. and they took up ftones and threw at him, ver. 59. being
rot able to bear any contradiction to their falle hopes. So when we read
thoſe Promiſes of ſalvation to thoſe that come to Chriſt, believe in him,call
upon his Name, we muſt 110t underſtand them, as if a bare form of God-
lineſs, and crying, Lord bave mercy upon us would bring us to heaven: No,
My brethren, the Miſtery of Religion lies deeper than ſo ; 'tis the labour
of the heart, that requires the greateſt diligence, intention, and ſeriouſneſs
jinaginable,ſtrong workings within, great agonies and contentions of Spi.
rit in our dealings with God in any duty : The life of our Worſhip do's
confift in theſe inward ſpiritual motions of the Soul towards God. This
is that c ming, that believing, that praying, to which Salvation is promiſed.
The grace of Hope enquires after the Secrets of the Corenant, the real in.
tent and mind of God in every Promiſe, prayes for a right underſtanding
of all particulars, Open my eyes, that I may ſee the wonders of thy Law, Pfal.
119. 18. Beſides the true meaning of a Promiſe a Child of God is very fo-
licitous to know, whether God do indeed mean him, and ſpeak to him,
and offer thoſe pearls to him ; whether he be a perſon rightly qualified,
and under all thoſe due circumſtances, that belong to perſons, entertaining
fuch an hope, 'tis a great comfort and ſatisfaction to a Believer, when
God do's own his hope, and encourage him in it, by foine ſenſible demon-
ftrations of his undoubted intereft in ſuch and ſuch promiſes ; he hears -
God ſaying to him, take eat, this is thy portion purchaſed by Chriſt for
thee, thou art my Child, and this is childrens bread, it belongech to thee:
While
A23
481
How we may fteer an, even Courſe
Serm.24.
While we are muling and praying over a promiſe, God does ſometimes
feed us out of that promiſe himſelf, and with his own hand puts many a
(weet moi ſelinto our mouths,
O this is overcoming kindneſs; this is a double, a treble welco:na, to
have ſuch fare, and the Maſter of the feaſt ftanding by, and looking on,
and carying to us himſelf, and crying out as it is , Cant. 5. 1. Eat O my
friends, drink, pea drink abundantly O beloved. When we have ſkut our
Bibles, and have done with a promiſe, and are ſetting down the Cup of Sul-
vation out of our hands, God many times makes us to mend our draught,
and go deeper than ever we did: drink, yiz dri:ik abundently, O believid.
But preſumption is a bold gueſt, chrufts in uninvited, catches at this and
that in a rude manner. The word Prefumption notes a taking before hand,
before 'tis offer'd, beiore 'tis due : before he is called he runs away with a
promiſe, puts his own ſenſe upon it, and deludes himſelf with vain hopes
from it, and when the King comes to review his Guefts ſhall be caſt out in-
to outer darkneſs, Mat. 22. 11, 12, 13.
4. Another errour or miſtake in preſumption is, that it pickes and chu-
ſes out ſome Promiſes, and rejects others, the priviledges of the Saints
it catcheth at, freedom from condemnation, eternal life and glory; but
the promiſes of Grace, Sanctificatioa , and Holineſs, it minds 110t ; it
hopes to ſee God without Holineſs, and to go to Heaven as well as the beſt,
it is more for the wages than for the work.
But the grace of hope faſtens upon every promiſe, gather's hony out of
cvery flower, is as carneſt for grace as for glory. Thou haſt delivered my
my ſoul from death, wilt thou not deliver my feet from falling, &c. P1:56. 13.
and refrain them from every evil way PS. 119 103. Lord I have hoped for thy
Salvation, and done thy commandements Pf. 19 166. But preſumption
makes men more remiſs and careleſs in their whole courſe it does not quick-
en our endeavours, and make us more active for God, as hope doe's, by
which we purify our felves. John 3. 3. it puts us upon preparing our
ſelves for the actual poffeilion of what we hope for, that we may be meet
from the kingdome of God, and ready to enter in with the Bridegroom,
it uſe’s all meanes to attain its end. If thy hope be not a heart purifying
hope, a life reformning hope'tis no better then preſumption. 1 Pet. 3:13.
:
+
and Pfalms. 37:39
t
5. Thoſe things that preimption counts upon in a careleſs way, it
doth not bring them lu cicle to the Soul : it doch not give us that lively
taſte and ſenſe of finds true hope do's, they do not work to kindly upon the
hcart ; Prclumnion apprehends ſomething in grofs in a confuſed manner,
fleating it on with the names and einpty.notions of things rather than wich
the things themſelves, is contented with a negative happineſs, and under-
ftands no more by going to heaven and being ſaved, then that he hall not
be daming and be torinonted in hell. A preſumptious perſon knows not
what helyen is, what the b'effeducís of the Saints is, he ftudies noc thoſe
things, sur at all adventures he would exchange hell for Heaven,& pleaſeth
himnielich an Imaginary happineſs, Preluinption never makes men hea-
venly mitid:d, for all th. Ir high words and contident boatting, yet they are
netin earneli for heaven; they don't favour theſe things, Something they
mult
.
Serm.24. between Preſumption and Deſpair.
482
.
muft fay, ſomething they muſt pretend to, to filence their conſciences, and
to keep down thoſe feares that otherwiſe would diſtract them. There may
be an Affeciation of heaven where t bere is no true affection for it : Heaven,glory,
and eternal life are gay things, and ſignifie ſome great good, but what they
know not.
But hope brings things home to the heart, we fue the fubftance of what
we hope for, Heb. 1 1. 1. Faith comment's upon our hope, diſcourſe's of
the excellent nature of thoſe things we wait for, tells us many pleaſing
ories of heaven and Chriſt, and the glory that is above, This mightily heigh-
teris hope, raviſhes the ſoul, makes it even Leap for Joy that its reward Thall
bę ſo great in heaven; faith lifts us up within the vail, gives us a ſtrong taſte
of the powers of the world to come, and ſo feed's and nouriſhes hope, encou-
rages it to a patient waiting, for that which will quit coſt at laſt, and fully
anſwer our expectations,
6. Preſumption as it neglects the uſe of all means for the attaining it's
cod ( as I ſaid before) ſo it is Signally guilty of the neglect of Prayer,
Pſalms 10.4. 'Tis the preſumptuous Sinner bleſſing himſelf in his wicked-
neſs, David there fpeaks of, verfc.3. But true Hope is full of holy brea-
things, and longings after that which it hopes for, Rom. 8. 23. 2 Cor. 5.2.
That hope may well be ſuſpected that puts us not upon frequent and earnett
prayer; they have little ground for their hope of Salvation, who call not upon Omne deſideri
the Lord, Rom. 10.13. If thy hope be not a praying hope, 'cis a preſuming um poft fpem
hope.
impatiensius,
7. Preſumption though it talk much of Chriſt, as one who must do all +
for us, and will fave us, yet ſuch an one ſtudies not the miſtery of Chriſt,
doth not make it his buſineſs to ſearch the Scripture, to inquire after him
to fatisfie himſelf about him, that he is able to ſave. Herein appear's the
unreaſonableneſs of this Sin we truſt we know not whom ; for a man to
commit his greateſt concern to an unknown hand, and to reft fecure is
very unreaſonable, but true Hope is well acquainted with Chrilt, much in
the ſtudies of the Miſtery of Chriſt, having repos'd ſo great a truſt in him is
very deſirous to know him throughly, and can never act with confidence
till then. I know (Saith Paul) in whom I bave believed, and am perſwaded
tbat he is able to keep that which I have committed unto him 2 Tim. 1. 2 Idare
truft him he wo’nt fail me. The reaſon of our hope muſt be fetch'd
trom ſomewhat in Chriſt rendring him fufficient for the work he hath
undertaken, elle 'cis uureaſonable, Day it muſt needs fink and die; Withe
out Chriſt, without hope ; Ephe 2. 1 2.
When God fent Chrift into the
world to ſave us, what a high Character doth he give of him, purpoſe-
ly to encourage us to truſt in him. I have laid belp upon one that is mighty,
Plal.89.19. able to ſave to the utternsoft, mighty to Save Ifa. 63. 1. Ifa.49.26.
Take all the promiſes of the Goſpel; pay all the contents of the Bible.
And conſider them apart by themſelves, not in conjunction with God,
nor in relation to him, who is the author and owner of them, and the great
undertaker of all things mentioned therein, we ſhall have little ground
to believe them, but in God I will praiſe bis word, Pfal. 56. 4. In God I.
kwave put my truſt. Ibide Chriſt in us is our hope of glory, Col. 1.27. How
glad is a beleiver tahear any thing of the fullneſs power and excellency of
Cliriſt
}
483
How we may ſteer an even Courſe
Serm.24.
Chrift, О his heart leaps within, this is my God, my Saviour,my Redeemer,
what a happy inan am I? :"/a.144.15. This is my beloved, and this is my freind
O doughter of Jeruſalem. Cantic. 5. 16. A belciver is very proud of Chriſt,
(if I may ſo ſpeak ) this enlivens hope and raiſes it to a very high pitch;
if our thoughts of Chriſt and love to him be not raiſed and heightened by
our hope in him, 'is not right awam There is nothing more common
in the mouths of the ignorant profane fore then to ſay, I hope to be ſaved
by Jeſus Chriſt ; but who ever thou art that fayllo of courſe, not minding
what thou ſayft, take up thoſe words again, and make common ſenſe of
them, if thou canſt, to chy own underſtanding: what 8 hope to be favod by
Chriſt whome thou knowcft not, haft no acquai: tance with, art a meer
ſtranger to ; O lay aſide thoſe vaine hopes till thou haſt learned Chrift;
let me injoy thee never to utter thoſe words morc till thou knoweft Chrift
better : how poſible thy Salvation may be I will not now diſpute; but I
am ſure they prefent hopes ofit are very unrcafonable and groundleſs,
This having ſhew'd the difference between Preſumption and Hope, I
ſhall in the next place ſpeak ſomething but more briefly of the difference
between Deſpair and Hope. As I did before diſtinguiſh of a double pre-
famption, los muft in the famc terms diſtinguich of a double def-
pair.
4.
Deſpair
is either
1. Of our Selves, which is an humble , holy deſpair, very
conſiſtent with hope, and a neceſſary preparation, and intro-
duction to it:a valley never to be fild up; the Goſpel dorh by
no means allow of Self Exaltation ; no fleſh muſt glory in his
preſence. I Cor. 1. 29. we muft ſtill feem vile in our own
eyes.
1. Privative, which is a total privation of
the habit , root, or principle of true ſaving
hope, as in all unbelievers.
A toral ceſſation ( at leaſt as to
our ſenſe and diſcerning) of the
2. Of God and
actings of Hope for a time, this is
of his mercy 2. Negative, 1 temporary Deſpair.
which is two a ceffation of ! Gradual
, ariſing from a weak-
fold
the acts of neſs in the actings of Hope;
hope, which
which is Deſpair in opinion,
is twofold.
counted ſo by weak doubting
Chriftians : both theſe laſt onen-
tioned are incident to true Bea
lievers, and occalion much for-
(row and ladnels to them.
But this Privation or negation of hope doth not fully ſet forth the nature
of deſpair, in which there feems to be ſome what poliive, receffus a re defi-
derata ( as the ſchools ſpeak) an act al with drawing trom Chrift, the
heart falls off from the promiſes,doth act againſt them, puis them from us
deſpair argues and reaſons the ſoul out of its hope; puts in a caveat againit
it
Serm24
between Prefumption and Deſpair,
485
:
recensen
it felf, cannot think that a perſon under ſuch a circumſtance cáo be within
the in aning of the promiſe, and ſo links and faints away, toh.17015: This
is more then meer privation or Négation, there is an evil difpofition wrought
in the heart by unbelief, which fillsthe ſoul with many prtjudices againtt che
truth, makes it pertinaciouſly to adhere unto its own erroneous judgment, lo
that it can do nothing now but Quarrel, diſput., and except against all that
may be laid on t'other lide.
Theſe things premis'd I now come to thew the difference between D:
fpair and Hope.
1. Deſpair is the reſult of Arong legal convictions , urging the ſentence of
theLaw againft us without any conſideration o Gofrel Grace for our releit and
fuccour. This works great confternation, tills she foul with amazing fears,
ſhuts it up in a dark dungeon, claps it in irons, binds it hand and foot,
and fo leaves it under a fearful expectation of fiury indignation to de.
your it.
But Hope deal's in the promiſcs, is begotten by them, and bears up
the
foul under the coudemnation of the law,
2. Deſpair indiſpoſes the ſoul from hearkning to the frec grace of the Gol.
pel when 'tis offered, becauſe it ſtill retains thoſe ſtrong imprcitions and
dreadful apprehenſions which the Law hath wrought, and will not be coin-
forted.
But Hope allayes theſe fears, makes the ſoul willing to debate the inat-
ter to hear what the Goſpel fayes, to ſee what may be donc in ſo dangerous
a cauſe.
3. Deſpair foes more in fin then in Chriſt and ſupports the wound incur-
able my fin is greater than can be forgiveit.
But Hope Ices Grace fuperabounding, large enough to cover alll our
fins.
4. Deſpair is very peremptory and poſitive in concluding againſt it felf;
Pris refoly'd upon nothing but death, greater there can be firgiven, a loft undone
creature to all cternity, it cannot be otherwiſi. As in the higheit decrce of
faith and hope, there is aſſurance of lalvation, ſo here there is a diſinal uni-
comfortable aſſurance of Damnation.
But Hope though it may be accompanyed with many fears and doubts, yet
there is ſome expectation of good, a patient looking for and follicitous waiting
(though ſometimes with trembling) for ſalvation; the ſoul doth not give over
its purſuit
after life and pardon, but when tis at the loweſt ebb doth apprehend
ſome poſſibility of Eſcape thorough Chrift; it may be (for all this) we fall
be bid in the day of the Lords anger, Zeph. 2. 3. it may be we ſhall be delivered
from the wrath to come. Thus Hope draws on the ſoul to Chriſt encouraging it
to come forward,
Directions how to avoid both extreams.
1. Againſt Preſump!io., whether S of our felves, or
{ ,
1. Againſt that Preſumption, that is of our felvcs, take theſe following di-
rections.
1. Take up ſo much of a ſenſe of sin into the mcunt of Hope as may
Bb
keep
486
How we may ſteer an even courſë
Serm. 24.
.
keep thy hope from ſwelling into preſumption, or from feeding upon any
thing in thy felf.
2. Be much in proving thy hope, in giving thy ſelf and others à reaſon of it,
1 Pet. 3. 15. this is the way to keep it right: confider what the reaſon is,
whether it be a true goſpel ground of hope : as natural affections in a man
muſt be guided by reaſon, ſo ſpiritual affections in a Chriſtian muſt be regulated
and influenced by Faith I believed and therefore have I ſpoken, 2 Cor. 4.13.
ſo it holds here : I believe and thercfore do I hope.
3. Suſpect hoſe acts of Hope, that have their riſe from any thing elſe but
Chriſt and the promiſes; the heart of man is deep and very deceitful ; tis no
calie inatter to underſtand our hope at all times, and to planage it aright, We
are apt to forget our ſelves : fi lh will be putting in, and contributing ſome-
thing from it's felf, towards the ſupport of our hope; It will be caſting in ſome-
thing into the ſcale with Chriſt to make better weight. This we mult carefully
watch againſt; keeping our eye only upon Chriſt,as David Pſ.6245,6.When we
find our hearts pleaſing themſelves with any ſelf reflictions, upou our own per-
fonal wurch in any kind, we ſhould fear leaſt thoſe thoughts ſhould gather too
faſt, and puffus up in a vain conceit of our felves; we should fec nothing but
meanneſs, vilenels, and unworthyneſs in our felves under thehigheſt actings of
our hope in Christ, though I were perfect, yet would I not knommy ſoul, Job.8.21.
4. Begin thy Hope with an act of buible, holy.diſpair of thy ſelt, that thy
hope may be diſcharged on that hand , forct to quit all expectations froin
thence, and not be tempted to any finifter reſpect that way upon ſo poor emp-
ty, infiifficient a thing as thou knowclt thy ſelf to be. We know not what to do
but our eyes are upon thec, 2. Chrc 11. 20.12. Our liope though it look never
lo directly upon Chriſt yet it is too tno apt to take in ſome collateralencull-
ragements from felf, which do cauſe a further dilation in the heart, and make
fome ſecret (and if we obſerve our own ſpirit) ſome ſenſible additions to the
joy and complacency we have in our hope; webleſs our felves the inore, and
though we are plealed with Chriſt
, yet we are pleaſed with ſomething belides
Chriſt; this and ſpoils all, it poylons our hope, is like a Canker,cats like a Gan-
grene, and is a great blemiſh in our hope.
5. If all this will not do, but ſtill thy proud heart is big with expectations
of ſomething from God upon its own account, and thou canſt not ſeparate fulf
from Christ in the out goings of thy hope, then my adviſe is ---- Anſwer
thy fooliſh heart for once in its folly, and take its ſuppoſed worth into thy ſe-
rious conſideration; wcigh it well, prove it, examine all its pretences that the
truth may appear : and that you may do this, confider your felves out of
Chriſt; it is neccfîiry for believers to do fo fomctimes : I do not ſay, you
ſhould put off Chriſt, that muſt never be done, but it may be convenient as the
cafi ftands to let the wedding garment hang loole about you, that you may fee
your own poverty and nakedneſs, and then cover all again, and admire the free
grace of God, who hath provided thee a bitter righteouſneſs then any thou
Cantt fce in thy ſelf to truſt in, and to ground thy hope upon. This is the
way to correct theexorbitancy of chy immoderate hope, and to keep it with.
in it's prope fphear. We never have more lively heart raviſhing thoughts
and apprehenfious" of free grace, then after fruſh and warn apprehen-
fions
Serm. 24.
Betireon Preſumption and Deſpair,
487
1
fions of our own vilcnels and wretchedneſi by nature, Ephef. 2. 3, ly nature
the children of wrath, and then he breaks out into a great admiration of the
mercy of God,verſe. 4.
2. Directions againſt that kind of Preſumption that is of God and his
mercy, which I calld a fond credulous preſumption.
J. Study the doctrine of Election, that telts us, that God is the Soveraign
Lord of the whole world, bath put a valt difference between min and man;
Here ar: ſome that he hates, as well as ſome that he loves : of the ſame
Jump of clay, some made veſſels uito bonour , and ſime unto diſh nour, ſome
vefſels of wrath fitted to desiručtinil; Come vefjils of mercy pripired unta Glory.
Rom. 9. 20, 21, 22, 23:
That God is a free voluntary Agent, not ncccfia-
sily bound to chuſe thee or me rather then others, No, he batla miny on
why he will have niercy, and whoon be will be brdnetih, verf : 8.
Whence is it then that men are ſo confident of the favour of God ? you may
be in the number of the many that arc called, and yet not in the number of
thoſe few that are choſen, for all your confidence : hath Electing Redeeming
Love fet aliy peculiar mark upon thee by which thou mayeit be linown and di-
ftinguiſhed from the reprobate world at the latt day? if not, 'tis itrange pre-
fumption in the to pouriſh ſuch vain hopes.
2. Conſider the ſtrict limitacions and proviſacs of the Covenant of Grace,
by which all oblinate impenitent finners remaining ſuch arc ſauc out
from mercy; and are not thou ſuch an one? cxamine thy ſelf, hath grace
taught thee to deny ungodlineſs ? till then it will never fave thee.
3. Conſider the difficulty of Salvation, 'is not ſo eafie a matter to get to
Heaven as you imagine ; narrow is the way, ſtrait is the gate, and fer there
be that find it. The righteous are ſcarcely ſaved, 1 Pet 4:18
8. Things that are
arduous and difficult are not eally ſwallowed, will not in reaſon admit of
a raſh credulous hope; but call for ſerious counſel and debite. There are
in ſuch caſes many agitations in the mind, accefus e recesſus ( Aquiiz.) the
foul gocs and comes, backward and forward, oft and on, cannot preſently
fix and ſettle it ſelf in an even, ſtedfaft, conftant hope. Moſt Chriſtians
do paſs through ſuch fluctuations and perplexities to a quiet comfortable
hope of Salvation,
4•
Conſider this allo, have the promiſes thou boafteſt ſo much of begot
fear in thce as well as hope. A Christians hope is a heedful, careful, ſollicit-
ous hope. 2 Cor. 7. 1. Heb. 4, 1. Hope without fear is prefumption.
5. Let thy hope be grounded upon ſomne inward experience of the
mighty ſaving power of Chriſt put forth upon thy ſoul ; experience work-
eth hipe, Rom 5. 4. Being conſident of this very thing, that be robich bith
begun a gead work in you will perform it, Phil
. 1.6. To him that hath shall
be given, Mai. 13. 12. What pledges then of divine favour, what love tok-
e11, halt thou by chee? what taft and fight of the goodneſs and grace of
God? we hope for the complement and perfection of that which in
fome meaſure we have already attain'd; when we ſee God purſuing us
with his kindneſs in any particular expreſſion of his love, this begets hope,
that we ſhall have all at laſt, thoſe greater things that are promiſed. Gods
cod in boftowing lefler mercics upon us is to quicken and ſtrengthen our hope
Bb2
of
:
488
Serm.24.
How we may ſteer an even Courſe
wym
of greater : 'tis ſtrange preſumption for perſons, who never received the
Jealt token of ſpecial grace from God, to expect ſuch great things as hca-
ven and glory. God gives many things before he gives heaven, don't think
at firit daſh to have heaven; there are many preparatory mercies alwaies
antecedent to that; the Saints are compaffed about with mercy and Songs of
deliverance, Pſalm 32.7, 10.
And from thoſe experiences they argue as
David did , 1 Sam 17. 32. He will do this and that for us, and not de
ttroy us after he hath done us ſo much good.
But if thou halt nothing to ſew as a convincing evidence of Gods love
and good will to thee, it looks too much like preſumption, to hope for
pounds, for the whole lum, before we have received the earnell penny. Hope
is not the firſt work of the Spirit upon the heart, 'tis a lecondary grace, the
natural reſult of faith, which gives very ſatisfactory intimations of Gods
love to us, and ſo begets hope in us. Conſult therefore the experiences of
Gods goodneſs to you in ſome meaſure, before you foure too high in the
adings of your hope.
Secondly, Directions againſt Deſpair.
1. To thoſe in Christ who are ſometiines liable to theſe fainting fits, and
find their hope ſhaken, are to ſeek of it, being fuddenly ſtruck with an amaz-
ing light and ſenſe of lin, and wrath, they coaclude their caſe deſperate, and
cry out as fub did, Job 44. 19. &c.
The devil hath two wayes or methods by which he ſeeks to undermine
and overthrow the hope of a Chriftian. I thall diſcover both to you and en-
deavour to ſecure you againſt both.
1. If thy Hope be frong and lively he will lander it with the name of
prcfumption, that he may ſhake thy confidence and diſcourage thee from
theſe eminent actings of thy hope wherein thou haſt had ſo much comfort:
le does envy thy happineſs, he would fain clip the wings of thy faith and
hopes that he may rob thee of the joy of thy Silvation, and keep thee
at a low ebb all thy daies; he would take offthy helmet, chat he may knock
tbee down at one blow.
Gio.ndleſs fears of preſumption do exceedingly bzuk, and check our
hope, bring it into ſulpnce, which is negative deſpair.
In ſuch conflicts, and fierce aiſaults, gird up thy ſelf, ſtand faſt, and hope
to the end, holl faſt thy confidence ; and that you may do this, Call in
thy faith to maintain and juſtise thy hope, as rightly grounded upon Gos
pul promiles, and cont quently capable of no excef. Let it run in the
right Cunnel never folvifily, and riſe never fo high, 'i; ſo much the
bottor; true grace is not contined to fiich alcuniling or degree it can nevir
be overgrown, it's beauty and comelineſs do increaſe with ii's Stature ; th:
greator, the larger, the fuller, the higher it is, the more conſpicuous and
glorious H nce are choſe commandations of grace, where it is in any emi.
pancy; so great fuit'), 727 not in Ifrael, Mat. 8. 10. Otromin great is thy faith,
Mat. 1;. 28. Tae Scriptures do cxhort us to grow in cycry grace. Let
sheſe things lein you and absurd 2 Pifas. 8. 1 Thuis. 4. I. More and more,
we cu never have too nich, Pus'prayes, Rom. 15. 13. tht we muy abund
in b.pe Prolumpion do's not lye in having too high thoughts ot the mer.
cy
Serm.24. between Preſumption and Deſpair.
489
cy of God in Chriſt, for that is infinite, beyond all our conceptions ; buc
in a vain expectation of that from God, which is inconGſtent with his juſtice
and holineſs, and contrary to his revealed will: 'tis not the Grest hope buc
the Groundleſs hope that is preſumption: therefore tell the D:vil to his face
thou wilt hope more and more, Plal. 71. 14. That thy hope is a growing
hope, ſo far from being too great, that thou doſt judge it yer two little,
daily praying for it's further incrcaſe, this is the way to quench thoſe fiery
darts. We may obſerve that when temptation do work ſo contrary to the
D:vils intentions, that inttead of drawing us into evil, they incite us to
more watchfulneſs , and prove occaſions of good, and provocations to
duty, they preſently vaniſh and dye ; the Devil would have it to, and
uſually it is ſo, unleſs God by a ſpecial hand do continue us under them for
the further exerciſe of grace.
2. If thy Hope be fmall and weak the Devil will call it Deſpair, he
would make thee believe a little grace is no gracé ; he will argue from
thy weakneſs in grace to thy total want of it.
If under ſuch temptation thou findeſt chy ſpirit ſinking, ready to faint
away, rouze up thy ſelf and beſpeak thy Soul, as D.uvid did, wby art thou cifi
down 0 my ſoul, and take theſe following dircctions.
1. Conſider, it is no: the degree of grace, but the truth of grace, to which
Salvation is promiſed.
2. Put a just value and eſtimate upon the limet degree of grac“, that it
may not ſeein contemptible, and as nothing in thy tight; 'tis inore worth
than the whole world; a pearl of great price.
3. Labour to diſtinguith a right between the weakneſs of thy grace, and
the grace it lelf that is under that weaknels ; and whileft thou art mourning
under one, be ſure you rejoyce in the other; do not throw a way one cora
with the Chaff, do not ſweep up one groat with the duſt behind the door,
but light thy.candle, and find it out; don't bury thy talent becauſe’s is a ſingle
one, but be faithful over a little, and thou hult be ina le ruler over miny.things,
Mat.15.• 21
4. Conſider the many promiſes that are made to the loweſt degree of
grace; it there be any good thing in thy heart towards the Lord thy Gid,
he acccpis of the wil: for the Died, of the day of ſinall things; be will not
querch the fimozking ft.x, nor break the bruised reed; to whicm little is given
of them little is requir'd :the widow's oite is a great deal in the account
of God. Therefore think and judg of thy (of not according to any thing
inherent in thei', be it more or leſs, but according to the meaſure of ac-
ceptance chcu hait with God i 'ris his kiird::efs that ma'es thrie greit,
2 Sun. 22. 36. lis favour is better than life; if he hath wrought that in the
which is beautiful in his fisht, why ſhould you ſo much cxccpt. against his
workmarſhip, as to blot all out again, drawirg the black lines of disinal
depair upon the comly features of true and Saving hope, though weak and
finall for the preſent? the high ettcem. God hath of the lo velt degree of
true grace in his Sain's, thould make them not to drop ſo much under
them, but rather be betror pleaſed with what God is ſo well pleaſed with.
5. Conſider how ill God takes it of his childr.en, when they fuffer them.
Ilves
E63
490
How we way ficer an iven Courſe
Serm 24.
3
felves to be perlwided by the Devil out of all good liking and eſteem of thoſe
ſmaller meaſures of grace, that God hath given them; when they are brought
o:it of conceit of themſelves, and of every thing that God hath done for
themi, as if their caſe were now deſperate. Why ſaielt thou o Jacob, and
Speakeſt o Iſrael, my way is hid from the Lord, and my judgment is pasſed over
from nzy God, Iſa. 40.27. Let me ſpeak my thoughts out : My brethren, to
deny the leaſt meaſure of grace in us, or to us, againſt plain demonſtrations
and evidences brought to convince us of it, is a kind of denying Chriſt
himſelf, which we would be loath to be guilty of for a thouſand worlds; and
yet, may not Chriſt ſay? I have font in proviſion into ſuch a ſoul, and have
often invited my felf to coine and ſup with him; I have come into my garn
den to gather my mirrhe, and to eat of my pleaſant fruits, which my own hand
had planted there, Cantic. 5. 1. But I had no catertainment, no welcome,
they would be known of nothing chat ever they had from me, plead no.
thing but poverty, and bare walls; and did I not know it to be otherwiſe,
that I have laid in a ſufficiency of grace, and that there is chat in the houſe
which I love, and could feed heerily upon, I ſhould not take it ill that they
ſet nothing before me: but ’ois grcat unkindneſs not to give me of my own,
1:of to cntertain me at my own coft, but to tell me to my face, that
all my fruit is rotten fruit, all my meat, unſavoury meat, all my wine
adultcrated wine, nothing fit for them or me to feed upon, all is ſtark nought,
they are never the better for any thingl have yet done for them, to feek of every
thing, their faith is dead, their hope is preſumption, or elſe quite vaniſhed
into deſpair, their love is cold and fallc, every grace is counterfeit , Chriſt
muſt needs take this very ill : many of the Children of God are greatly
guilty in this thing. I would preſs the conſideration upon thoſe who do
too too much indulge themſelves in theſe deſpondencies, ſtill multiplying ob
jections againſt themſelves, and mzditating evalous how to put off Chriſt
and the promiſes, how to diſtinguiſh themſelves out of the favour of God.
I know there is a great deal of pity and commiſeration due to ſuch, but
when other meanes will not prevail they muſt not take it ill, if we en-
deavour to fright them out of their fears and doubts, telling them plainly
what an offence, wirt an affront it is to Chriſt, to have all his kindneſſes
overlooked and ílighted as nothing worth by a froward, habitual, querulous
ſcrupulofity, which is jealous of every thing elſe but it ſelf.
6. When the 'D:vil is urging thee to conclude thy weak hope to be
down right D.ſpair, inftcad of diſputing with the Devil about the truth of any
grace, laboar through the help of the ſpirit to act it in that degree which thou
haft attained ; then if it be as a grain of muſtard ſeed, it will remove moun.
taines; 'ois not imaginablo what great things a litcle grace will do, when ſtirrid
up and acted; the ſtrength of God is in it: out of the months of babes and
Sucklings he ordaines strength,Pfalm. 8.12. The ſmalleſt degree of true grace is
ablero lecure it felt againtt che gates of hell, at leaſt ſo far as to prevent a to-
tal overthrow: Nay let nie ſay further (though with ſubmitſion) I ain
perſwaded that never ariy child of God fol before a temptation, under the actual
cxerciſe of that meaſure of frice, (be it more or leis ) that God hath giveu
him to withſtand it. I do not Arminianize upon facienti quod in ſe cft, &c.
Serm.24. between Preſumption and Deſpair.
491
I ſpeak not of the power of Nature but true grace acted to the higheſt degree
of atcainment, 'tis that which does great things, and hath the bleſſing; he that is
faitbulin a little, ſhall be ruler over much; but if the good man Number and ſleep
no wonder if the enemy break in upon him: when we are putting forth out
ſelves to the utmoſt in any conflicts with Satan, God with the temptation will
find out a way of eſcape, that we may be able to bear it, 1 Cor. 10. i 3. in that
very hour it shall be given, Mark 13. 11. Mat. 10. 19. when we ſeem to be
ſurpriz'd and over matched by a temptation, God will come in with more
strength, and out of weakneſs wc thall become ſtrong, Heb. 11. 34• thus
littic Divid overcomes great Goliah wich a ſling and a ſtone: the Devil him-
ſelf flyes from the Children of God when they relift him in the ſtrength of that
grace they have.- to him that hath, ſhall begiven, tbe weak, Mall be as David,
and David as God (vel, as the Angel of God).
Many times weak Chriſtians don't put forth that ſtrength which they have :
would they but lift up the hands that barg down, and the feeble knees ,
Heb. 12.12. their ſpirits would return, and their courage would increaſe, and
fomething might be done : but alas! they giveway to their fears, and deſpair-
ing thoughts,lie flat upon the ground,and give up all for loft; they don't attend
to the actings of their hope whileft it goes by another name, all is deſpair, as
good never a whit, as never the better; 'tis to no purpoſe for them to do any
thing, they are paft recovery, undone for ever. O, my brethren, don't give the
Devil ſuch an advantage againſt you, but ſet your felves to act that grace you
have, be it never ſo little, look among the aſhes, blow up the least ſparks
you ſee i you don't know how ſoon it may brcak out into a fames and re-
member this, that repeated acts of weak grace are equivalent to ſtrong grace ,
buth as to thy ſucceſs; and Gods acceptation , who requires no more of thee,
then what is proportionable to that which he hach given to thee.
7. Conſider, that all graces are joyn’d with their contraryes in thy ſtate of
imperfection here below; no faith but is unequally yoked with ſome unbe-
liet, no hope without fome deſpair and deſponding that which is perfici is
*:t got cime, and that which is imperfect is not yet done away: we are fleſh as well
as ipirit, and they two are contraryes: As there is ſome kind of hope in pre-
fumption, ſo there may be ſome kind of deſpair in hope. no degree of true
Chriſtian hope is confiſtent with the damning un of final deſpair, but ſome
degrees of deſpondency, and that which thou calleſt deſpair, and which in a
degree is ſo, may be conliſtent with ſaving hop , and ſo it holds true in alio.
ther graces, from that mixture of corruption wherein the weakneſs of every
grace doch lye, yet grace is grace itill, hath all its cffential parts, and deferves
not that uick name which thou putteft upou it ; all dimeſs is not ttark blind.
neſs, every cloud doth not make mid night, what inult you have all or nonc?
Pris indeed lign of fincerity to covet all grace, and as true a ſign of
humilicy and ſubmiſſion to the will of God thankfully to accept of a little,
owning thoſe firſt fruits of the ſpirit which ia due time will be feconded with
an after increaſe to thy plenary content and ſatisfaction; our heavenly father
waters every plant of his own planting, that it may bring forth more fruit :
therefore do not call every weak act of Hop: deſpair, do not call every fit
of deſpair final defpair, what if the Sun beſet, muft it never riſe more ? itibo:*
*
art
:
491
How we may fteer an even Courſe
Serm.24.
+
;
art cast down, ars chou utterly forlaken? il mercy is at preſent gone out of thy
fight muft it be clean gone for ever theſe are but the breakings out of thoſe
peccant humours that will be predominant ſometimes in the belt of men,
By what hath been ſaid, we may anſwer thoſe Objections, which the De-
vilmakes againſt our hope from the weakneſs of it.
I have but one thing inore to add by way of direction to weak Believers,
who are never in more danger of being drawn into deſpair, then when they
are muling upon their fins, cxamining and judging themelves by the Law
charging theipſelves home with all chat guilt that lies upon thein, in order to
their further humiliation in the fight of God; then docs the Devil many times
frike in and ſuggeht ſuch frightful confiderations to them, that make thein ſtart
back further than God vould have them : Therefore I ſhall 110w ſhow, how
wc ſhould prepare our felves for, how we ſhould order and manage ourſelves
under a decp and ſerious conſideration of our fins and unworthyneſs, which
we are called to, and it is requiſite ( the ſwelling tcmper of our proud hearts
requiring it ) ſometimes to let our ſelves apart for this work, Zach. 12. 12.
The Direction is this, Take down along with thee into the Valley of Con-
viction, contrition, and ſelf abhorreny ſo much of a ſenſe of Gods love and
free grace in Chriſt, as may keep thee from being overwhelmed, and from
linking into deſpair, before you ſet out be ſure you have ſome hold ( at leaſt
of the hemm ) of the garment of Chriſts righteouſneſs; you know not
what foul weather, what forms and tempeſts, what thunder and lightning
you may meet with bcfore you return; carry your cordial along with you
though you never (mell to it, or caſt it, but in a fainting fit: my mean-
ing is, you ſhould take ( at leaſt )ſome general view of mercy before
before you take
a ſtrict particular view of fin : uſually there are the deepeſt and trueſt hu-
miliations, that are occaſion’ed by ſome previous fenfc of Gods love to us,
Ezek: 16. 61,63-
A man that is to go down into a deep pit, he does not throw himſelf
head-long into it, or Icap down at all adventures, but faftens a rope at top
upona croſsbeam, or ſome ſure place; and ſo let's himſelf down by degrees :
So, lethy fell down into the conlideration of thy Sin, hanging upon Chriſt,
and when thou art gone ſo low that thou canſt endure volonger, but art ready
to be overcome with the horror and darkneſs of thy miſerable eſtate,
dwell not too long at the gates of hell ſcaft the devil puls thee in; but wind
thy ſelf up again by renewed acts of faith, and fly for refuge unto the bope
that is ſet before thee, Hcb. 6. 18. And all the way thou goeſt admire the
infinite grace and love of God to thee in delivering thee from ſo great a
death. My brethren , there's no entering into the maze arid labyrinth of
fin without this clue in your hands. Solitary conſiderations of tin, if we
dwell too long upon them, will work too violently : theretome we ſhould
make frequent tranſitions from fin to free grace, from the law to the gof-
pil, from our miſerable and wretched ſelves, to our mercitul and mighty
Redeemer But you'l ſay, how can this be? to paſs froin one contrary
pallion to another, who can make ſuch trinlitions? The Schools tell us, it
must be per inagnum conatun, by ſome greas endeavour, that is a train be-
yond ordinary, and fuch endcavours we muſt put forth; counting it as
much
:
$erm.24.
between Preſumption and Deſpair.
493
much our duty to rejoyce in mercy, as to mourn for fin and we cannot
do both at once : though there be a connexion of divine Graces as well as
moral vertues, yet this implyes rather a furcellive continuation, then any
fimultaneouſneſs ( at leaſt ) as to the inten'e actings of different graces, 'tis
true where there is one grace, there is every grace, that is, in ſemine, in the
feed or root of it, and it may be able alſo, as to ſome weaker, latent, actual
influences ; yet thoſe particular graces which upon different diſtinct conlide-
rations do work contrary paflions in us', they cannot be both intenfely
acted at the ſame time, fed per vices de intervalla, there is a time to mourn,
and a time to rejoyce, a time to fear, and a time to hope, particular gta.
ces do-tase their turns in the ſoul, and act fatably unto the prefent oce
cafion.
2. Direction, againſt deſpair, for unbelievers convinced of ſin, but un.
acquainted wich Chriit and free Grace. The diſtraction, fear, and amızc-
ment of ſpirit that ſeizes upon ſuch is unexpreffible; till Ģod break in upon
them, and begin with them, ſpeaking peace to them, man can do little, yet
means muſt be uſed. I ſhall name a few things.
1. Look upon this conviction of fiu thou lyett under, rather as a mercy
then a judgement, as a token for good, in as much as God hath given
thee timely notice of thy danger, and fair warning to flee from the wrath
to come.
2. Look upon thy fulf now in a far grcatcr capacity for grace and pardon
then ever heretofore.
3. Set thy ſelf with all feriouſneſs to ſtudy the doctrine of free grace in
Chrift, never more need then now, meditate much upon the great good cſs
of God, and his excellent loving kindneſs, Pſa. 31. 19. Pfal. 36. 6. In-
tenſe thoughts of fin, and flight perfunctory thoughts of mercy drive us to
deſpair.
4. B: perfvaded to come to Chriſt under all thy fears. Hift thou been
asa Dove of the valley, mourning on the inountains for thy iniquity Ezek:7.16.
come down from thoſe mountains, thoſe folitary places and zo weeping to
the Lord, fcr. 50:40
Bemoan thy felf at the feet of Chriſt, he will hear thee, fer. 31.18, 19.
tell God all thou haſt to ſay of thy milera'le condition : complaining to thy
felf and to men fågnifies little, it h-ightens thy fear, but God ſympathizes
with thee, Jer31. 20. put thy ſelf into his hands, he villlead thee ver 9.
refreſhing will come from the preſence of the Lord, Aits 3. 19. there will be
a lifting up, J b. 22. 29. what ever the iffue be, thou canft be no worſe than
thou art in thy ewn judgement; to fin is inars anime, but to deſpair is de
frendere in infernum; lin is death, and deſpair is hell; cry out of the belly of
that hell ro Chriſt, and ſee if he do not bring thee forth.
But alas! thoſe who are under a fpirit of bondage and fear have a thou-
fand objections againſt this I have been preſſing them to: 1 ſhall go over
Some of theſe and anſwer thein as I go. they come to Chrili? chey'l
teli uis
They cannot come.
Tell the Lord then thou art willing to come, but canft not be perſwaded to
Cc
come
Objeci.
Anm.
494
How we may ftecr an even courſe
Serm. 24
. 1. am perſwaded to thoulands of Gods children; he will prepare thy heart,
come as thou canſt canſt thou not go into thy chamber, into thy cloſet, and
ſhut thy door, and throw thy ſelf down in.che duſt before the Lord ? this is
coining, and this thou canſt do I am ſure : do it then, and call upon the nime
of the Lord. But,
Object. :.
Ans. It may be not now at this time, but how canſt thou tell what thou may ft do
at ſuch a time, when in obedience to an Ordinance of God, thou haſt put thy
ſe'f into a praying pofture; in that very hour it may be given, and hath been
I cannot pray.
Pfalo
, jo, 17. if thou canſt not utter thy mind as thou wouldcft
, pray as thou
canit; and if thou haft nothing to ſay, if no one favoury expreffion drops
from thice, it may be it is becauſe the inward ſenſe thou haſt of fun is too big
for utterance; it may be fo ſometimes, and 'tis beſt when it is ſo, and then
out of the abundance of thy heart weep and mourn out thy inward means
ing, Lacrimæ ponder a vocis bibent, groan and figh, and look wishfully towards
heaven; and believe that God lecs thee when thou haft no ſight of him : this
is prayer. Bilt,
Obje£1.3.
I have lived hitherto as without God in the world, neglecting prayer alto-
gecher, I am a meer ſtranger unto Chriſt, and will he hear ſuch a one as I, who
come upon this Pinch, juſt when neceility drives me ? certainly, no, he will
tulme to my face, as well he may, he knows me not, and bid me go to thoſe
empry creatures I formerly trufted in.
Anm.
Dju' you take upon you to perſonate Chriſt, in his dealings with finners,his
thoughts are not as your thoughts; what if you would do thus and thus if you
his were in Chrifts Acad, does it therefore follow that he muſt do fo too, o no,
as the beavens are higher then the earth, fo are bis thoughts above thy thoughts.
Ilai. 55.8, 9. do ycu think and fùy what you will; Chrilt will act like hiin-
ſelf, and do that for checchat never intred into thy heart to conceive of; kis
way.s áre un ſearchable and past cur finding ut, his love palletb knowledge, thou
doit aut know, thou canſt not tell before hand what infinite rich grace is
able to do for thee ; come then and make a tryal, and know tor thy fur-
thir encouragement, that poor humble finners are alwayes welcome to Chriſt,
but never more welcc me hen at their firſt coming, Luke 15.22. &c. there are
two jubilecs kept in heaven, one at the converſiun ut a ſinner here on earth;
Luke 15. 7. the other at his gloritication in haven, Jude 24. Chrift does then
projent us téglaryxitb.exceedingj y; how glad is Chriſt when he hath brought
a finnir ſite and found to heaven, and ſecurd him there to all eternity, I
mention this to thew the great delight Clurilt takes in ſhowing merey to poor
ſiuners, in oppoſition to choſe cvil furnizes, and hard thoughts which chou hart
of him: but yet it may be thou replyeft,
Olje7... My cafe is not the caſe of con mòn finners none ſo great an offender
as I, no fins like mine, capable of ſuch high aggravations; were there bu!
one man in the whole world to be damned, and to go to hell, I have rel.
ſon to beli, vs that I am he, and ſince things are ſo bad with me I cannot be
comforted.
Anſons
This is a ſad caſe indied, we ſee objections siſe higher and higher, an
doubting fuu's out of our very anſwers.co one obje&tion, will pick out malt
Serm. 24.
Betirecx Prelumption and ivefpair.
495
for another ; but I am toath to leave theç bihirdne in the viry bitonic of
the pit, let me chen reach down a helping hard to thee orice more, les me
give thee one lift more; and I hope in anſwering this obj ction I ſhall anſwer
ail, and filence thy unbelei? for ever-Is it lo, that thou art the worſc of
mien, the greateſt of figners, under matchleſs guile be I lo, we will
admit all this to be true, and take thee under that black char:ct t which thou
haft now given of thy felf, and yce I ſay there is hope; ny advife co thee in
Thort is this,
come as the greatcft finner that ever was in the world to
Chrill, and I dare undertake for tly welcome ; letthat which buchben hi.
therto thy diſcouragement, turn now to thy great encouragement. Chriit
cáme not to the whole, but to t/cſik, viet na call the rightes; but ferners to re-
pentance, even the greateſt of tinn.rs, and ſince thou tákIt thy ielt tobilov,
obey this lcud call, and cone immediately to Chriſt, though thy fins be as
fcarler, and as crimſon, they ſhall be as wbitc as ſnow and as wooll, 1f4. 1.18.
thercfore turn ther to thy God, and wait continually on him, H Jeu 12. 6.
etiam cum ad culmen perveneris omnium peccatorum, as Z arch. upon the place,
lib. 1. de relig. when thou art come to the hiciglic of all fin and wickedneſs.
Thus whoever thou art, O poor trenibling doubting ſoul, remember, that
God hash once more called thee to come to Chrilt this day, to come as
thou art, in thy rags, in thy poverty, in thy emptya saninlukieacy, that
he may be all in all to chee: though means and ordinanc:s do not pr«fently
take off our doubts, and overcom: our fcars, and fully furijdie our ſouls,
but ſtill we remain hopeleſs and heartleſs, and unbelieving; yet if they do ſo
far prevail with us, as to put us upon the tryaland uſe of thoſe means we are
directed to, compelling us to comply with the counſel that God giv:s us by
his Miniſters, this may be a ligu for good that God hath cakon a recret hold
of thy heart, and is drawing thee on in the way wherein he will b: found.
Go home then and ſay, though I am as cloudy and dark asever, unfatisfied
as cver, though I have no heart to come to Chriſt, no expectation of any ſuc-
ceſs in coming, yet I will come however, it it be but to ſatisfie the importuni-
ty of others, of the Miniſters of the Goſpel, who in Chriſt's name and in his
ftead do ſo earneſtly beſeech me once more to make tryal of the freeneſs of
- tell Jeſus Chriſt, who ſent you we will own it at the laſt
day, aud juſt fic our inestage to you; - tell hin then what thou haſtheard
this day, and that thou could it not make away with thy ſelf, and throw thy
felf headlong into hell, till thou halt once more expos'dihy ſelf to his wonted
pity, and commiſeration to ſuch as thou art tell himn, thy ſoulis rea-
dy to break for the longing defire it hath after Chriſt, cry out and ſay, how
long Lord, holy and true, when wilt thou ſhine out upon thy poor creature,
who is walking in the valley of the ſhadow of death, and can ſee no lights
O make haft to help. O ariſe and ſave me ; come Lord Jeſus come quickly
with releif and fuccour to my poor ſoul: offer thy ſelf in this manner to
Chriſt, preſent thy felt thus before the Lord, and if thou findett hy ſelf preſſed
out of meaſure, above ftrengek, infomuch as thou defpaireſt even of li'c, as 2 Cur. 1.
8,9: O then caſt thy felt, burthen, and all upon Jefus Cirilt, M 1t. 11. 28.
and when thou canſt not gather comfort from any preſent tenfiol, impreffions
made upon thy hcart, then argue from promilės made to thy coming, take
thein
big gracc.
+
..
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!
496
Horo we may ſteer an even Courſe, &c.
Serm.24
-
them as an anſwer from God to thee i and make thy beſt of them as David
faid a ;
did,Pfal. 112. 81. my ſoul faintetb for thy ſalvation, but I hope in thy word, hath
not Chrilt ſaid? John 6. 37. bim that cometh to me I will in no pije caſt out,
if he ſhould never ſpeak one word more to thee all thy daies: here is enough
is past can never be recall'd, Chriit will never unſay
, what is paſs'd out of his
lips s keep thy hold here, and thou art ſafe to eternity. Nothing but raptures
and particular revelations, ſome ſtrong ſenſible feelings of comfort will faris.
fie fome, whereas, indeed God hath revealed his whole counſel to us in the
Scriptures, and has nothing more to fay to finners, then what is already expreſa
fed in the Goſpel: the particular anfwers that God gives his people ſometimes,
what are they but inward repetitions of Goſpel promiſes to the heart, ſealed
lip there by the Spirit.
.
?
1
$
Hom
3
3
497
Hem a Chriſtian may get ſuch a faith that is not
only ſaving but comfortable and joyful at preſent?
Sermon XXV.
.
T
1 PETER 1. 8.
whom having not ſeen, ye love : in whom though now ye ſee him
not, yet believing, you rejoyce with joy unſpeakable, and full
of glory.
He queſtion which this text was choſen to reſolve , is, How :
Chriſtian may get ſuch # Faith, as is not onely ſaving at the late;
but ci mfortable, and j'yfiel si prijent?
This cafu hath two things in it; one ic takes for granted, the
other it doth ſuppoſe may, and ſometimes doth come to paſs. it takes
(fift) for granted, that joy and comfort ariſe from Faith. ( viz.) Faith
unfcigned ( as the Apostle fpcaks, ) which puritics the heart, and ſecs love
a werk to obcy the Liw, and ſo the commandmont hath the end for
which it was made, 1 Tim. 1. 5. and this is very fire, for all comfort
muſt begin in God, and be derived from him, he is th: father of mercies
and the God of all comfort, 2 Cr. 1.3. and he hath given us everlastin: cost-
ſolations through grace , 2 Theff. 2. lut. but it is not from God abſulute,
or without a Mediator, alas there is 110 comfort in that, what comfort cala
a malefactor that hath myriads of inditements agajelt him upon the file,
the leaſt whicreof muſt take away his life, expcct from a juft and righteous
judge the caſe is thine and inive, infinitely more dreadtul then tet wecii
a malcfactor and a pagittrate. my-fios arc innumerable, che least is mcria),
God is judge, and bell is the priſon wrath, horrour, fire, the worine, and
all endleſs, that is the puniſhment, the judge is, and cannot be otherwiſe
then moſt cruz and rigiscous, what comfort can I think to find now froin
God abſolute, lic.) without relation to Chriſt ? behold inſtead of com.
fort, a devouring time, and inſtead of joy, a contuming fire, I ſpeak this
becauſe of abundance of our people, they ſay God is merciful, and they
do their bitt, they hope God will be their comfort, and they ferve hini,
and all this while they think vot of Jeſus Christ, we are all naturally So-
einians, thoſe that never heard their name, much is read their books,
live in their heretical and blaſphemous principles : O the amaz cing Ru.
pidity of the world, called Chriſtian, that we can ſimile and laugh, ard
hug our felves in deceiving comforts upon the brink of hell : there can
be nothing comfortable to us, without the God of all coinfort, and no
CC 3
COM
1
mer
498
How may Faith be comfortable at preſent ?
Serm 25.
? ,
comfort can, be to us from God, but by the Lord Jeſus; and no Jeſus to
us without Faith ; we rejoyce in God, ( faith the Apoſtle ) but how? by Je-
Chrif
his blood, and we receive it by Faithi, Rom. 5. 11. he is the Salvation of
God, Luke 2. 30. and the conſolation of Iſrael, verſe. 25. he is our comfort
by being Gods Salvation. That the bulineſs of Ghrift in the world was to
teach us no more humbling precepes than Plato or Miſes and then to ſealthem
with his death, there is little comfort ; this comfort and joy is the affectio mali
ons, 'tis wrought by the bleſſed ſpirit, joy in or by the Holy Ghoſt, Rom. 14.17.
the fruit of the Spirit is joy, Gulat. 5. 2.2. 'tis joy in the Father by che Mediator,
through the Comforter: this tells that joy and comfort are noble and divine
goods, they are not little debonnaines, or complayfency with ſome faccti-
ous or gentle garb, that is but thin and beggerly, nor are they friends to,
aſuwertace and cloudy countenance, 'twas inward comfort that made Ste-
plens face to fhine as an Angel, this joy, is not a joy in the face and not
in the heart, as ſome did rejoyce, who put on a good face under the
ftrókcs of air angry conſcience, and reproached Panel for a frantique,
2 Cor.5.13-
Otjc27.
Nither is this comfort a floating thing in the mouth, when perſons with.
out good catife are prateing cheir aſſurance, and comfort, it lecms to argue
too much froth, and lightneſs, (res feveria ( faith Seneca ) eſt verum gaudium,
the richeſt mincs lie deep, and the diepift rivers mimino labuntur füno makes
the leaſt noiſe., but it is marrow and fatneſs to the ſoul, the joy of the Lord
is your ſtrength. I cannot expreſs the excellency of it, the text faith it is
jy unspeakable, and full of glory. The ſum is this, a Chriſtian chat would
live comfortably inuſt live holily, if he will live holily, he muſt live ſo pri-
marily by the faith of the Son of God, and he mutt endeavour after ſuch
a degree of twich as to ſay, Chriſt lured me and gave himſelf for me, Gal. 2. 20.
that comfort in life and to, and in deach is the joy of Faith, the victory of
Edith, th: triumph of Faith, all joy and peace in believing. Rom. 15. 13.
a ſpccial application of the righteouſneſs of Chriſt to a mans own ſoul, there
is the riſc and origine of joy and comfort, if the Scripture may take place.
Ifean objection which it will not be unſcaſonable nor impertinent to
rcfute (viz. ) here is a noiſe of Faith, Faith believing, and the righteouſneſs
of moiher is the way to drive all good works out of the world.
A:ſw. The clean contrary is mof crue, it is the only way to bring
all good works and all comfort into the world, a mın pot fanctified by
Faich in Chriſt cannot do a good work, but ſpoils it in the doing, neither
can he fee a comfortable day, while he is ſuch, this objection is hugely ir-
racional,a mau fnay as well argue againſt marriage and ſay that marriage is the
ready way to drive all lawful ſeed out of the world, and bring in baſtards,
it is the Tame caſe. Rom: 7. 4. or he might as well plcad againſt the riſe-
ing of the Sun, and lay it was the way to drive all light out of the
world, and to bring in darkneſs, 'tis the famie caſe 2 Cor. 4 6c he may as
well ſay that cating of bread is the way to drive out all vigour and ſtrength
of the body out of the world; the way to bring in ſtarvcdneſs it is ſtill the
ſame caſc, Job. 6. 54. the truth is Children before marriage are ſpurious,
the
Aufero
Serm.25. How may Faith be comfortable at preſent?
499
the world without the Sun is darkneſs, and without eating no living,
fo
without union to and intercft in Chrift Jeſus, who is Jebor ab our righteouif-
neſs there is no holinefs or confort in the world. To fit up any thing
for righteouſnefs in the light of God but the righteouſneſs of Jeſus, that is
the way indeed to drive the Doctrine of the Church of England, and all
the Reformed Churches with all their moſt eminen: Doctrines out of the world,
nay to drive all good works and all comfort out of the world , nay to
drive the Goſpel and Chrift and Salvation by him out of the world; if
the Galatians that were profeſſed believers, received Paul as an Angel, re-
ceived the Spirit, Chall turn a ſide to their own works, and make them cone
current with Chriſt, though but as a leſs principle part ( which was their
caſe) then mark the iſſue,
the grace of the Father is fruſtrated, the death of
Chriſt is in vain, fruftra fine fručtu, Ga!. 2. 21. Chriffis of none effect,
they are fallen from grace, Chriſt profit them nothing : and all this Paul doth
teftifie with a great deal of vehemence and Solemnity, once and again and
with ſuch Apoftolical majeſiy, as Scldome occurs, Behold I Paul testify unto
y'u, Gal. 5, 2, 3, 4. I ſuppoſe that no man that underftands Paul will ſay that
he diſputes oncly againſt the ceremonial Law :. therefore I will lave it, and
conclude this with that, Joh. 5. 12. be that bath ibe Sun bath life, he thout
baih not the Son bath nat life, and this is written to them that believe, that
they might know that they have eternal life, and they that know it can
not altogether want this in my text joy unſpeakable and glorious.
The ſecond thing in the queſtion is suppoſed, ( viz. ) that a Chriſtian
may, have Faith that is ſaving in the end, which is not comforting in the
way. I Anſw. I. You muſt not founderſtand it, as though ſaving Faith and
comforting were two kinds of Faith, nor fecondly as if ſaving Faith in
the cloſe were in ſome believers altogether, and alwaies, void of all light
and comfort, but, how a Chriſtian who is ſaved when he diesą may live :
comfortably while he lives, then the reſolution of the caſe is this, that,
that Faith which is ſaving in the erd, is alſo fanctifying in the way, and.
would be comfortable allo if the Chriſtian did not Punere chicem,hindcrit him.
ſelf, and therefore that he may live joyfully, he muft remove theſe hin.
drances, and uſe the meanes proper to the end of which anon : at preſent
he muſt do as theſe believers in text did, and he fhall find comfort as they
did, in theiu four purticulars.
1. They did perſiſt in the ſimplicity of the Goſpel as it is in Chrift,
2 Cir. 11. 2. falle Apoftics, deceitful workers, transtorming themſelves ioro
the miniſters of Chriſt began then, v. 13. Paul was jealous of the Church
of Csrinih, lealt that chaſte Virgiu ſhould be corrupced, v. 2. as the Churches.
in Galatia were bewitched with theſe inlgglars, Galo 3.10 the grear deligne of
the old fespent from that day to this hath been to adulterate the Do
arine of faith in a crucified Rcdcemer, knowing full well that this is the
moſt effectual courſe to ruine all true holineſs and fulid comfort.
But theſe beleivers received the grace of God in truth, as it was fully.
and plainely propoſed to them, they did not ſpin out the bigh and vital
truths into necdleſs diſputes, nor darken them with nice diſtinctions;
and ſub-diſtinctions, this ferves for little elſe but to diftract the minds and
dilt b the quict of inens foulse
2.-they
.
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Serm.25.
How may Faith be comfortable at preſent
1
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2. They did taſte that the Lord( viz. ) Chriſt is gracions, to whom coming
as the living ſtone , they as lively ſtones were built upon him a ſpiritual
houſe for God, 1. Pet. 2.4, 4. they did not content themſelves with ortho-
doxy, to relt ſatisfied in this, that they were not Simonians, or Ebionites,
or Menandrians, or the fi&tators of them that did deſtroy Chriſt's rightcour-
nels, by dividing it, let us not onely profeſs Chriſt, but feel him, 'ris one
thing to presch Chriſt and another thing to feel him, were the laſt words of Mr.
Alh.
3•
They minded the myſtery of the Goſpel, the eternal Diity, grace,
and righteouſneſs of our Lord Jeſus, as Peier prayed for them, 2 Pet. 1.3.
and exhorts them to grow in this ,2 Pet. 3. laft. as for Church modes and
memberſhip, and priviledges they did enjoy them without cenſuring and
animoſity, but knowledge of and communion with Jeſus Chriſt accompanied
with love, and obedience, and peace of conſcience was the main bafineſs
of their life, this is the way to comfort, let us do fu. Aſſure your fulves
there is little joy in a ceremony to a dying man, modes and memberſhip
are but ſorry couforters.
Laſtly. As they had. Faith and love, ſo they did exerciſe them, they did
believe, and they did go on to believe; and ſo to be acquainted with the
righteouſneſs of God from Faith to Faith: you may obſerve how the Apoſtle
reinembers the works of Faith, Love, and Patience, in Chriſt of the Thell al 1.
(Cap. I. 3. and in the 2. Epiſtle, Cap. 1. verſe 3. He thanks God their Faith
did grow exceedingly, there was but a little time between the writing
of theſe two Epiſtles; this latter being written ſhortly after the firſt; to re-
Stifie their miſtake about the day of Chriſt. The primitive Chriſtians did not
content themſelves with habits, and let them be as fire under the aſhes, or
as feed under the clods, but did ftir them up that they might warm,
and they did water them that they mighe ſpring, and bioſiom like a roſe.
If a man that hath the power of ſeeing hould walk up and down the
Atreets from morning to night with his cyes ſhut without any'actual ſecing
would you noc fufpect him to be diſtempered? what comfort can this man
take in the light of the Sun? much like this, is a believer that hath Faich
Jabituil, he riſeth in the morning and ly es down at night and hath not an
act of Faith upon, nor a privy thought of bleſſing Jelus all the day; how
can any comfort be expected in ſuch a itrangeneſs as this is.
So then the ſum is this, thefc believers received the Goſpel of Salvation
by Chriſt, pure as it was propoſed to them, they give the Apoſtle this
honour, that they had wiſdom enough to expreſs themſelves plainly, fully,
fignificantly; and honeſty enough, that they would not deal fallacioully, or
ambiguoully they valued not the tradition of their fathers, nor the phan-
fies of Philoſophers, they had no vain jinglings amongſt themſelves, but
coveted the Gincere unmixed milk of the world chat chey might grow there-
by, r. T'et 2.1.2.
The Goſpel came to them not in word only, but in piper, and in the Holy
Ghaft and in mucha aſſurance, Aflurance of underſtanding : aſſurance ot Faith,
their comprounion was with the Father, and fellowfhip with Jeſus Chrift,
that made their jny to be rich and plentiful: their priviledges and ordinances
4
:
Wexe
Serm.25.
How may Faith be comfortable ar preſents
501
.
.
were there delight, but not their confidence, they came to God by thein, and
waited
upon God in them, in dangerous times, for the enlarging and contirm
ing of their knowledge, Faith, and comfort, let us be exhorted todo as they
did, and doubtleſs we ſhall ſpeed as they ſped, my buſineſs now is to ſpeak
fomething to the Text, and then more to the practical cale in hind, onely firſt
I would crave leave to ſpeak a few words to che context; for this reaſon, be-
cauſe as my text is the true pourtraiture of practical godlineſs, ſo the context
gives us a ſyſtem of godlineſs dociinal.
The Epiſtle is written to the ſtrangers, z. 2. Jews and Gentilcs, (ſay ſome)
but eſpecially Jews fcattered in four now Roinan provinces, not long before di-
ftinct and conliderable Kingdoms together with Afi 1, Sc.the proconfular or leſs
Aſiu, yet including alſo thoſe parts in and about Chaldea, Peter wa, at this cime
in or about Babylon, in which parts were many myriads of the Jews, of whom
he was the Apostle with James and Jobit, Gal. 2.9. 1 Pet. 5. 13. that Ba.
bylon in the text ſhould myſtically be Rame is a meer conceit; and a groundleſs
fancy, this Epiſtle was written chiri y years at leaſt, before John had received
the revelation, Grotius and others are quite beſide the truth, 'tis forty to onic
ods that Peter was never there ; well, theſe Jews were effictually called, ac-
cording to Gods election, the terminus or the thing to which, not for which,or
upon which, but to which they were choſen and called, is laid to be this: Sc.
to obedience and Sprinkling of the blood of Jeſus, the great tfficient of this
in them is the bleſſed Spirit, i hrough the funciification of the Spirit; the fame
verſe; being thus functitied, chey had hope, where obſerve, the poperty of this
hope, it was a lively hope. 2. The term or object, an inherit Ince. 3. The way
whereby they obtained this hope, they were begotten of God as a father to
it.
4
The cauſe nioving God to this, his abundint mercy 5. The ground of
this hope, it was the reſurrectiin of Chriſt from the dead, then the fruit of it,
which was great joy. v. 3. And then. 6. here is their perſeverance, and
how that is cffected, they were kept by the power of God to Salvation. v. 5
No doubt but holineſs is loofcable, the Angels loft theirs, and we loft ours, and
the Saints at this day would quickly loſe theirs totally and finally, if they were
Icft to a ſtock of grace received, to trade for another world, to grace received
there muſt be gracc fupplyed, the grounds of perſeverence are without us :
viz. the promiſe of the Father, the purchaſe and interceifion of the Lord Je-
ſus, the power and ſupply of the bleſſed Spirit, a Doctrine full of comfort,
but for certain, as full of grace and bumility too, indeed if the comfort were
not fanctifying it were not found.
So that here we may ſee the Doctrine of the glorious Trinity,and every perfon
in his work,according to the moſt wiſe, and Divine Oeconomy, and propriety in
working towards fallen men quite dead in fin,and dead in law,and that irreco-
rably as
to theinielves, or any created power in heaven on their balf, hercis I
fay the Father electing to life and glory here is Jeſus-Chriſt dying and riding,
here is the bleffed Spirit fanctifying, here the three Graces, Faith, Hope, and
Love , inſeparably accompanyed with obedience , cheriſhel with joy and
comforts, and crowned with perſeverarice by the power of God all ariſing
from the Soveraignty of Gods will, and his rich abundant mercy to the prais?
of the riches of his glorious grace, that they that glory ſhould glory in the
Dd
Lord,
502
How may Faith be comfortable at preſent?
Serm.2.5
Lord. Pelagius was the firſt that ſet up nature, for which the church of God
abhorred him, faith Auſtin, and the Fathers call it virus ilud Pelagianym, the
moſt learned her called it detestandam illam bereſin, that peſte red the Church
of Chriſt, oliin & bodie, faith that holy man in his Hift. Pel.
Bit to proceed, theſe ſtrangers notwithſtanding their holineſs were under ma-
nifold temptations, v 6,7.perſecutions in a tumultuary way were raiſed againſt
them by the unbelieving Jews,who were egged thereto by the Prieſt, Pricſts who
did ſtir up the people againſt them, there was no Imperial Edict at this time
gainft the Chriſtians. Nero was the firft, he was dedicatur damnationis noſtre ; I
need not quote Tertullian, every Lad of the upper form may know this out
Suetonius and Tacitus. God kept the Goſpel in the firſt publiſhing of it
free from any diſturbance by the civil powers about 34. years, that Clay
diw banithed Jobn into Patmos, and that then he had the revelation is a
mcer figment of the learned Grotius, and his Annotations built upon it, have
neither ſap nor ſenſe.
Under theſe perſecutions their Faith did not onely continue but ſhine, and
their love was evident, and their comforts were ſo far from abating, chat
they did rejoyce with joy unſpeakable and glorious.
But you will fay, what is this to the queſtion ? I anſwer here are two di.
rections how a Chriftian may get that Faich, whereby he may live comfort.
ably as well as die ſafely.
1. Be clothed with humility, 1. Pet. 5.5. afcribe all thy gifts, and graces,
thy protiting under afflictions, ordinances, thy peace and comfort, wholly
to the grace of God by J.lus Chriſt through the Spirit of holineſs. If there
be any way in the world to get ſpecial Faith, and to live comfortably, it is
this, to live hambly; the evangelically humble foul is the Serene cheerful
ſoul, heart pride doth not onely deprive believers of comfort, but brings
vexations, dilapointments, and diſgufts, which are a torment to Pride
where ever it is ; 'tis a fin that is very incident, very plealing to us, very
diſpleafing to God,and very diſquieting, 'tis an eaſie thing to prcach, and hear,
and diſcourſ, humility, but believe it, it is not ſo calie to live it, a mans
foul is never fo fit to receive the ſhines of Gods love, as when he is nothing
in himſelf; be ſure to cruth the ſprawlings and motions of this curſed
pride, feeGod in all, bleſs him for all, ſee the Lord Jeſus the purchaſer
of all, and the bleffed Spirit the Sanctifier of all, ſtudy this well and live that
text in Rom. 11, laft. God is Principium, efficiens, finis; of bim, through
him, and for him, are all things, give him the glory, reduce this to practice,
this is every day practicable, and were it practiſed, would make every day
comfortable, envyings and provokeings ariſe from vain glory, Gélo 5. lift. Ix-
de nata funt fibiſmaia quippe ( Hierome ) cum dicunt homines nos juſtificamus ine.
pias, nos finĉificismus immundos, we would be fomebodies, away with thcle
Thoughts, let God have she glory, and thou wilt have the comfort, in this
way God will give Faith ſpecial, and that is the Faith that brings comfort.
2. The way to comfort, is to do as theſe believers in my text did, they
did choofe rather, co forego their carthly comforts then their conſciences,
made choiſe of affliction rather then iniquity, etleemed the reproaches of
Chrill rather then their ſafety, priſons are not ſo terrible as they are ima.
gined
K
4
.
1
Serm. 25
How may Faith be comfortable at pref. nit?
503
.!!
:
gined, the beſt men have rejoyced in the honour of ſuffering, they ſuffered
joyfully the ſpoiling of their grods, all patience and long-ſuffering with
joyfulneſs, Col. 1: 11. Scripture Hiſtory primitive an I modern, abound with
inſtances, of all Sexes, Ages, Conditions, in this particular the noble Galeacius
had chat joy in Chriſt at Genevi, beyond all the Marquilates in Italy, or
the whole worlds in ſuffering comes aſſurance, and that is comfort, you
will ſay we are not called to ſuffering, and I ſay the God of peace give
us truth and peace alwaies, but then if you would live comfortably, live
in religious honeſty, chuſe poverty before knavery, an honeſt meanneſs before
fecretly fining gains, conſcience is the beſt friend sixt ro Jeſus Criſt, our
rcjoycing is this, not that we are preachers, ſo waj Damas, noran Apoſtle
ſo was fudis, but the teſtimony of our coſcience, that not in fl.bly wild.in,
but in godly fincerity, through t'ie grace of God we have had our converſation in
the world, 2 Cor. i. 12, Light. i.e. Comfort is lown for the righteous
and joyful gladneſs for the upright, Ffil. 97, 11. now I come to my text.
The words contains the clience of Chriſtianity or godlineſs, the conſtituent
parts of it are Faith and Love, the neceſſary confequencce, arc obedience
evangelical, and joy unſpeakable, Faith in J:ſus is the great command of
the Goſpel, fob.ro 5, laſt. 'Tis the works of God, f. 6. 29. this is that
work, Love is the great command of the Law, Maitb, 22• 36. Thou shall
I veihe Lord thy God witball thyſ ul; Faith act; upon Jeſus and fets Love
on work, love defires after him and delights in him, and fets obedience on
work, divine comfort flowes in proportionably, in this is the formal oa-
fure of Chriſtianity! and what cver is not this in truth is but nature, the
rivelation left in nature tells us that there is a God, that he is to be wor-
ſhipped, that the ſonl is immortal, that there is a ſtate of bliſs in auo-
ther world, that rightcouſneſs is the way to that bliſs; now as there are
but two righteouſneſſes, the righteouſneſs of Chriſt (of which the whole
creation is filent and nature altogether ignorant, and Angels kuow it
not uncil it was revealed to them) and amans own righteoulueſs, ſo there
are but two religions in the world, Se. Chriſtianity and nature, call reli-
gions by what names you lift, Judaiſm, Turciſm, Paganiſm, Popery, com-
mon Proteſtancilm, 'tis ſtill but nature, the Sua hath many names from the
countries and ſhores, but ftill it is the fame Sea : theſe two rightcouſneſtes
cinnot be mixt in the buſineſs of juſtification in the light of God, if it be
of Chriſt as the Scripture faith, it is no more of works, if it be of works
as nature faith, it is no more of Chriſt, we cannot be justified in his right partly
by the righteouſneſs of Chriſt's obcdience, and partly by our own, the Law is
310t of Fauh, Gal. 3•13. as many is are of the works are under tbe curſ, v.10.
the ju't 1: zil live by faith, ergo not by law this is Pauls Logik v. Tie a min
cannot be Son of two mothers; Gal. folat.end. Cilt out the bond woman and her
Son for the Sop of the bond woman ſhall not be heir with the Son of the free
woman, and a woman cannot be wiſe to two husbands together, Rom.7-4.
there is but one ſtrait gate, Mitth. 7. 13. one dour, Job. 1o. n. one way,
Job. 1., 5. one name, ASS 4. 1 2. Paul is the molt lively inſtance in this
great caſe, while he was a live to the Law he was dead to Curit, and when
he was alive to Chriſt, he was dcad to the Law, Gal, 2.19. dead to the Law
l
Dd 2
as
9
504
Haro may Faith be comfortable at preſent? Serm.25.
Fils
1
:
as a rule of righteouſneſs,and alive to the Law as a ruleofobedience,dcad to the
Law in point of dependance, and alive to the law in point of love and
practice, his Chriſtianity did enoble and heighen his morallity, he was juſt
and ſober, and temperate, blameleſs, while he was a Phariſee, but when
he was a believer, he did the ſame things from a noble principle , in a
ſpiritual manner, for the right ends : before he did act from himſelfe, for
himſelf, pow from Chriſt and for Chriſt, the deduction from hence is this.
If we would live in truc confort, we muſt be true Chriſtians, a man
may be a Proteſtant, yet not a Chriſtian indeed, a man may be blameleſs,
and Chriftlels, and by conſequence Godleſs : Remember the parable of
the fooliſh Virgins they were not harlots, phophane : but Virgins, they were,
not perſecutors, or blaſpheners, or malicious; but fooliſh i e. Supine care-
leſs, negligent, they had lamps in their hands, but no oyle in their hearts,
the parable of the builders, the fandy believers, of the Kings fupper, the
man that had not on a wedding garment , indeed moſt of the preaching of
the Lord Jeſus tends this way,and chefe parables live to this day, and as inuch at
this day, let us look to our Celves, the oyl of Faith and comfort go together,
the oyl of holineſs and the oyl of gladneſs truc Chriſtians are anoynted
with both, conſider the man that wanted the wedding robe was not dira
cerned by any at the table, the Lord eſpied him. quickly, who would
have thought ſuch a profeffor should go to hell, bind him hand and foot,
he did pretend to Chriſt and it was but a pretence, I may diſpute for,
pre acha up Chriſt's righteouſneſs active and paflive, and the imputation; therc-
of according to the Scripture, and the judgınent of the beſt learned that
ever the Churches have had, and yet I may go about to eſtabliſh, mine
own, I may lift up Chrift tu you , and pull him down in mine own
heart. The ſum is this.
Nullum bonum fine ſummo bono, Auſtine. I will cxpound it thus no good
work without God, no God without Chriſt, no Chriſt without heart Faith,
no Faith without love, no love without obedience, no ſuch obedience with-
ont confort, more or leſs this brings me to the Doctrine, it is the property and
Doc.
practice of believers to love the Lord Juſus and to rejoyce in hiin, and in
the hope of eternal life by him.
1. Firf it is their property, they, and all they, and alwaies, and none but
they : there is no man in the world that loves God, and the Redeemer
Jeſús, but a believer; the Philoſophers were haters of God, Rom. 1. 30.
the Gentiles and their wile men, for it is plaine that the Apoſtle (peaks
of them, ( not of the Gnofticks that is an idle conceit) and I am bound
1o: bclicve Pauls Characters of the Gentilcs and their. Philoſophers , before
Diagenes, Laerlius, Plutarch, or any man clſe, the Jews hated Jelus Chriſt,
John.15. 24. the world hated bin, Jolon. 7.7. Luke 19. 14. All Gospel
Atheiſm.(Said that incomparable Dr. Twiſſe) is againjt Jeſus Christ:
Sofor joy, there's never a joyful mmalive but a believer, will you ſay
that men take plcafure in their fins;. why, that is the Devils joy, or that they
rejnyce in full barnes, and bags, that is the Fools joy, or that they rejoyce
in wine , i. c. All daintics chat gratifie the palate , that is a Bed am joy:
À, have faid of mirth shin, art mad read and believe Ecc'e. 2. 3. indeed
from:
.
.
Serm.25. How may Faith be comfortable at preſent?
505
- 1
from the first v. to the l'I. the whole book, but eſpecially that Chapter is
the divineft philoſophie that ever was or will be.
2. 'Tis their practiſe, they love the Lord Jeſus in incorruption or ſincerity,
Eph. 6. laſt. the Church, i.e. Believers joyntly, and ſingly ſay of Jeſus that
he it is whom their ſoul loves, Canto 1.7. in the 3 chap. the 4 firſt ver. We
have it four times and none but that : I fought him whom my ſoul loveth, v. I. I
will ariſe and ſeek him whom my ſoul loveth, v, 2. I ſaid to the watchmen Saw ye
fim whom my ſoul loveth, v. 3. after a little while I found him whom my ſoul
lovetb, v.4. here is no ſupernumerary repctition, every believers ſoul bears a part
in this divine ſong: ſo for joy, that is their practiſe too, we have no confi.
dence in the Aeth but rejryce in Chriſt Jeſus, which joy in him did plainly flow
out of their confidence of an intereft in him, Philip. 3. 3. as forrorful yet al.
Wayes rejoycing, 2. Cor.6.9. werejoyce in hope of the glory of God, Rom. 5. 2.
and we rejoyce in God by Jeſus Chriſt, z. 1 1. wich many more texts to the
fame purpoſe, there need no more, onely obſerve, 'tis we rejoyce, 'tis not one-
ly Paul or the Apoſtles, but the Philippiens , Romans, and ſo ail bulicvers,
we rcjoyce, I ſhall (pak ſomething. 1. For the explication of the D.).
ctrine. 2. For the vindication of the truth. 3. For the reſolution of the
cafe
1. For explication, theſe two affections Love and Joy will be beſt deſcribed
by their properties, objects, cauſes. Love is the return of an holy affecti.
on to Jeſus Chriſt, with deſires after him and delight in him whofe properties
are theſe 1.. 'Tis a Soveraign love, heit is whom the foul loveth as before out
of the Canticles, chap. 1.7. a tranſcendent love ariſing out of ſome duc ap-
prehenſion of his own excellency, and thoſe moſt ineftimable benefits pro-
cured by him, he is the standard bearer !amongſt ten thouſand, Can. 4. :0. as
the apple-tree tor Thade and fruit to the weary traveller. Above all the
trees of the forcft, Can. 2. 3. Suints and Angels are but ſhrubs and fruit-
leſs things to him, they have fruit for themſelves from him, but none for
US
2. It is unſatisfiable with any thing befides him, love is a reſtleſs affection,
therefore compared to the grave and death Cante 8,6.,7. amır
zor femeper quærit.
novi, it cannot ſay I have enough till it be terminated on Julus Chriſt and
God by him.
3.
'Tis ardent, and therefore it is compared to coals of fire in the text
Cant. 8. it is not a flat and faint thing, but it warmes and cnlarges the
heart.
4. 'Tis very chast, 'tis not to be frighted away by the troubles and affright-
ments of the world, neither is it to be bribed off by the blandiſhnients and
allurements of it, miny waters cinnot quench it, and if any would offer all
the ſubſtance of his houſe to corrupt it, to withdraw it, it would be atterly con-
temned, ibid,
5 And chicfly it is obediential, what would not a man do or ſuffer for ſuch
Saviour, for ſuch a Salvation as from ſin and hell, and ſuch a Salvation as into
grace and etcrnal glory, it is the fulfilling of the law, Rom. 13:10. a man
That loves the Lord Julus would fulfil every one of his commands, the law of
kis: Gedis in his heart.Pll. 37. 31, and his heart is to the law: thareis a kind
of
a
506
How may Faith be comfortable at preſent?
Serm 25
1
of perfection ſecundum intentionem, and he goes on gradually quoad perfe&tin-
meni, love makes the yoke eaſie; his commands are not grievous. i.e. They are
pretious: Ob hom I love thy law fayes David, Pfal. 119.97. I delight in the
law of God in ny inner man, fajth Paul, Rom. 7. 22. try your felves by this,
compare your felves with that of Chriſt in his farwel Serinon, foh. 14. 15:
21:23, withal reinember and dread that text, I Cor. 16. 22. if any man
love not the Lord Jeſus, i.e, malign him, oppoſe him, let him be accurſed till
the Lord comes.
2. The object of this love we have it in the text (viz. ) the Lord Jeſus
and all of him, he is altogether lovely, a believer loves him as King, loves
his Laws and inſtitutions and none but his, loves him as Prieſt, in
the holineſs of his nature and life, in the ſuffering of his ſoul, and death
how prerious is Jeſus, i Pet. 2.7. loves him as a Prophet revealing the my.
fterie of Salvation, the Glorious miſtery of the Goſpel hidden from gineri-
tions, hidden from the wiſe and prudent, believers love him moſt intimately
as a King for holineſs, as a Prieſt for righteouſneſs, and as a Prophet for wil.
dome, luft like the harlot divides him, but love like the true mother will
have him whole, as well holineſs to ſave from fin, as righteouſneſs to ſave
from hell.
3.
The cauſe of it is the bleſſed ſpirit, the fruit of the Spirit is love,
Gal. 5. 22. the Lord thy God ſhall circum.ife thy beart, and curſe thee to love
the Lord thy God, Dereter. 30.6. Alas ’tis not in corrupt nature, the wiſ.
dome of the fieh, the beſt in that hedge is enmity; not a bare enemy,
but enmity againſt God, 'tis not ſubject i. c. ordinarily regularly ſubject
to his Law, ncithir can be; there is a remosio, ačus and poffe too, 'tis a di-
vine work.
The other holy affection is joy, in the text we have the properties of
it.
Firſt, 'Tis unſpeakáble the joy of harvelt, rich ſpoiles, great treaſures,
when they are right i. c. when they are derived from God by Jeſus Chriſt,
they have their weight, but what are there to the joy of a pardou to a
trembling and condemned man ? and what is this to the joy in Chriſt to
a min that underſtands and is fenfible what damnation is ? whac hell is
what cternity is the highneſs, the ſweetneſs, the revivement is indeed in-
effable, no man that feels it can find words fully to expreſs it. 2. 'Tis full
of glory i.co( ſay ſome ) a ſtander by cannot judge of it, that is tru?, but
is too ſhort, 'tis initium vite eterne, 'tis glorifcitum gaudium, 'tis a part of
heaven : Artin ſeems to think that is too much, our preſent comfort
( ſaith he ) is rather Salatium preſentis miferiæ, then gaudium future beati-
tudinis, racher a collation orrcfrchment upon our journey, then a ſet meal
at our journies end; what if we ſhould take the word here glorious, for
Areng, tull of glory, full of divine power a holy joy, an heart enlarge-
ing joy, ſtrong to do and ſtrong to die, certainly fin is never more odious;
the heart is rcver more ſoft, the commandements never more precious, the
World never more regirdleſs, Jeſus never more glorious then when we
humbly rejoice in the Icnfe of Gods love, by Jeſus Chriſt through the wit-
neſs of the bleſſed Spirit; if our comforts be noc heart enlarging to love
and duty, they may be ſuſpected for unſound.
I
Serm.25.
Faith be comfortable How may
4*
507
:
.
:
--
at preſent?
I will adde one property, viz. The joy of Believers is ſoul ſatisfying joy, it
fils che heart and every chink of it, it is abundantly, nay victorioally ſatisfying
the Soul of it ſelf, without praying in the help of the Creatures : light all the
candles in the world, and they will not, cannot make it day, let the Sun ariſe
and that will do it without their help, icad Hıb. z. the latter end, in our
Phraſe, our manner of ſpeech it is tbis, it no bread in the cupboard, nor mo-
ney in the purſe, nor Friend to help, yet I will rejoyce in the Lord, and glory in
God of my ſalvation,
The Object of this Joy is preſent intereſt in Jeſus, and a lively hope of Glo-
ry, or glory hoped for, the cauſe efficient is the bleſſed Spirit, joy in the Holy
Ghujt, i. Co by bim, the inward inſtrument is Faith, Faith ſpecial, or Aſſurance,
Chriſt loved me, and gave himſelf for me, Gal. 2. 20. The outward inftrument
is the Goſpel, the Angel called it, Tydings of great j?y: I pray you try again,
where is your joy; whenee doth it ariſe, upon what is it fixed, of what kind
is it? What is the power of it? joy is natural and pleafing, every man ſecks
it, many there be, that ſay, who will thew us any good ? they are for ſenfi.
ble, palpable good, Corn, Wine, or Oyle, Riches, Honours here, they think to
fiqd joy and comfort, alas they ſeek the living among the dead, they ſuck an
empty breaft, David had all this, but he faught far higher, he was of a more
noble and heavenly temper, lift up the light of thy countenance, ciufetny face to
thine upon thy Servant, that will put gladneſs into my heart, Plal. 4. 5.
Out of theſe premiſes we conclude that Chriſtianity is a glorious thing, 2. Particulor
which is the fecond particular, which I call a Vindication of the Truth, « vindicat icreare
Religion is not a little formalities in duties, joyned with ſome morality in life,
but it conſiſts in the new creature, or Faith working by love, Gib. 5.6. 6.16.
It conſists in the exerciſe of Repentance, felt loathing, hatred of Sin, as fuch,
( for theſe are neceſſarily implied) Faith actualin Jetus, love to hiir, obedi-
ence before him, communion with God by him, peace and coinſort from him,
and well grounded hope of eternal life through him ; the fimell of his garments,
Pfalo 45.
8. the favour of his oyntment, Can. 1. 3. the talte of nis preciouſneſs
makes a Believer think he can never do enough for Jefus, if his Holineſs were
as an Angel, and his dayes as the dayes of Heaven,yet all were too ſhort, too lit-
tle for ſuch a Saviour, the love of Chriſt conſtrains him. He is a debtor to the
Spirit,to live after the Sp rit,and what ever is not this in truth (there is a diffe-
rence in degrees) is ( as you heard bctore) but nature raiſed, and varniſhed, and
modified with diſtinctions, Itill it is but nature; waſh and dreſs a Swine as you
pleaſe,'eis a Swiric ftill, the Fathers when the breaking out of Pelagianifm made
tham more ftudious in the point of grace, andmore wary in their expreſfions)
have l.ft us their judgm. tin this cif, you bring in a kind of doctrine ( faith
Aujtin to the Pelagians ) that men do righteouſneſs, and pleaſe God without
Faith in áhrift, by the Law of nature, this is that for which the Church
dorh moſt of all deteft you, Hoc eft undè vos maximè Chriſtiana deteſtatur
ecclefia. Lib. 4. Chap. 3. contr.. again (faith he) far be it from us to
think that: true vertne ſhould be in any man unleſs he were righteous,
and far be it from us o chink, that any nian ſhould be truly righteous
unleſs he did live by Faith, for she jutt ſhall lite by Faith, abfit autem ex
for justu, uere, nifi vivat, ex fide ; and agaiŋ who would lay that a man Di- --
abola is
508
How may Faith be comfortable at preſent?
Serm.2
ܪ
.
abolo mancipatus, a ſlave to the D:vil were a righteous man though he were
Fabricius or Scipio ; to cloath the naked, ( Saith he is not fin as the fact is
conſidered in it felfe, but of ſuch a work to glory and not in the Lord,
none but a wicked min but will grant this to be fin, thus far Auſtin,
with more to the ſame purpoſe in the ſame place, and upon this ac-
count he did correct fome expreſſions. Lib. 1. Cap. 3. Retract. The
whole Chapter is feaſonable ; the ſum, this, Auſtine had called the Muſes
God difes, had highly advanced the liberal ſciences, now corrects it, wenn
on this reaſon, ( viz. ) that many Godly men knew them not, and many
that did know them were ungodly, the ſame he doth about Pythagoras his
books, in which (faith he) are Plures many errors iiderque copitales:Eſpecial-
ly this he recants, that he formerly ſaid the Philoſophers who were not pious,
were yet ſhining in vertue; no Faith in Chriſt, no vertue, 'tis fpectrumtis but
ſimulicrum, but imago virtutis, it is not vertue ; painted fire, is not tire : Hie.
rm to the ſame purpoſe in Cap. 3, Galats Paul ! faith he ) blameleſs did
not live; he was dead while blameleis, Paul the Chriſtian was indeed alive
men ſpeak of temperance and juſtice without faith, that cannot be none
live without Chriſt, fine quo omnis virtus eſt în vitis : withont Chriſt all ver,
tue is accounted vice; thus he,
'Tis moft evident there dwelleth no vertue in the minds of ungodly men,
their wiſdom is not heavenly but earthly, not from the Father of lights but
from the prince of darkneſs ac ſic vitium, quod putatur virtus, and ſo that is a
vice which is accounted vertue, Non Deo ferviunt ſed diabolo, they ſerve the
devil not God, Profp.Con.Cill. Cap. 28. tota vita infidelium eft peccatum, the
whole life of unbclievers is ſin, idem. ſent 101. to the ſame purpoſe faith
Fulgentius with others. The Scripture is full and clear, an evil tree cannot
bring forth good fruit. The carnal mind cannot pleaſe God, Rom. 8.7.
1 Cor. 1.2, 3. the Apoſtle doth raiſe his diſcourſe to the higheſt ſtrain,
Though I ſpeak with the tingue of Angels, which no man doth, if I had all
kir iwledie, which no inan batb, if I could move mountains which no man
can, if I give all my goods to feed the poor, the higheſt berreficence, and
my body to be burnt, the greateſt ſuffering , yet if I have not love I am no.
thing, he doch not ſay theſe thir.gs are nothing he doth 110t ſay knowledge
is nothing, or giving to the poor is notbing, but I am nothing. I have no profit,
I am a hollow tub, an empty veſſel, I make a noyſe amongtt men, while I live
and go to hell when I dy.
And according to Scripture and Fathers the doctrine of our Church hath
determinated in her thirteenth Article, thus, works done before the
Chrift, and the Inſpiration of his Spirit are not plexfing to God, fòr as much as
they ſpring not from Faith in Jeſies Chrift, yea rather for that they are not
done, as God hath commanded them to be done, we doubt but they have the
nature of ſin; and this is the judgement of the reformed Churches allo, Sirs be
fure you get and exerciſe this Faith unfained in Jeſus Chriſt, and love fincere to
bimn.
A fair deportment with great gifts, and plendid performances without
Chrift, is but a more gentile way to perdition everlafting.
3. Reſolution
I come now to the reſolution of the practical caſe, bowo a Chriſtian mayget
of the cafe: that Faith by which be-may live comfort abiy as well as dye ſafely? where this ( [
grace of
think
Serm. 252
How way Faith be comfortalte at preſents
509
tolle
,
meum
chink tic to premiſe, firſt he, milt not only get ſuch a Faith, but he muft keep
is in exerciſe, for without this there is no living comfortably, then, this alſo I
premiſe, that to get and keep comfort or that a Chriſtian may have comfort,
two things are neceſſary. viz. proportion and propriety, ex parte obječti,it muft
be a good proportionable, and then ex parte fübie&ti, ii mult be mine, it mult
be commenlurate and ade juste to the ſoul, and it milt be the ſouls own,
and tolle gaudiuin, the comfort and (wectnels of the Goſpellyes in pro-
sounds ( as the common ſaying is ) as for inft:nce furpoſe the conq reits of
Alexander and triump!is of Pompy, nay all the world wore thine there is pro-
priety, 'tis thine, but herein would be no confort it all to chce becauſe here
is no proportion, no futableneſs to an inmiteriil, valt and immortal ſoul; on
thco her fi le Christ is propoſed to thee, and in him there is proportion for in
him dwelleth all fulaels, he is an infinite fpiritual and eternal good, but what
confort is this without propriety, unleſs he be thine, my ſpirit rej yccth in
Gud
niy Saviour Luke 2. I wilrejoyce in the God of my ſilvation Hub. 3. your
Father Abraham, ſaw my day and did rejoyce to fieit the plain Englith is this,
Abraham ſaw Jeſu; Christ in the promiſes. Sc. hisobedience, and ſufferings, and
the glory that come by Chriſt's righteouſneſs, and did apply it to himſelt by
Faith, and was aſſured of his interett in it, which made him to ri joyce in
that fight.
Though a Prince may have a legal right to a treaſure bid in the field. Yet
till it be diſcovered to him, there is no joy, the love of Gidis med abroad in
our bearts by the Holy Ghoſt, and ſo we rejryce i 1 the hope of the glory of God,
Rom. 5. 2. 5. I will not diſpute whether affurance be of the muture of
Faith, our Reformers were of renowl, and other learned men tince, at
home and abroad, that are for aſſurance do not at any haad exclude adhe.
rence ; ſome think that Faith is a mixed habit, adherence and aſſurance ara
two acts of the ſame Faith, two flowers from the ſame root. 'Tis true there
may be adherence without aſſurance, but it is as true that there cannot be aflu-
rance without adher:nce, if I know and believe that Chrift died for me. I
ſhould ſtick to it in negotio ju lifcatiinis without taking nutice of any in-
herent holineſs either in men or Angels, how do the ftirs dilipp-ar at the
riling brightneſs of the Sun, yet no diſpıragement to the ſtirs at all, but I
fay I will not difpute and if I could it were both unſeafovable and needleſs,
for whether affurance be of the nature of Faith, or whether it be an effect of
Faith, is all one in this caſe before us, for there muit be lomething ota-juranc:
that muſt bring in joy and confurt,
The believers here in thiy text they loved Chrit, and in whom after they
believed they did rejoyce with joy unſpeakable, their firſt act of Fuich might
be recumbency, afterwards evidence, then jyy, to the Epheſiins, after they
believed in Chrift, they were ſeal:d with tb: hily Spirit of promiſe as an earn it,
Ephes. :. 13, 14, 15. the more of the old learned and pious Piſistor, is 1
nuſquiſque fideli: cerus, eft, not eſſe pitest, or effe debet, bu: et cerius fue ſolutir;
I will name but one Scripture more, 'tis Cint. 2. 6. my beloved is in!0,
and I am his, he feeds among the Illies : my beloved is mine, there is the
Goſpel with its marrow in the heart of ab:liever, zhere is aſſirince and I
aip his, there is the law in the line beire, there is obedience, he fetde-12.
Еe
mong
1
510
How may Faith be comfortable at preſents
Seim.25.
܀
,
- would
mong the lillies, there is joy and comfort: he died for me, and I am his, ſoul
and body for his ſervice, hence comes joy, and ſometimes ſuch that even
death, you muſt not fit down ſatisfied with a bire recumbence, on Jeſus
Chrift, miltake me not, I do not diſcourage, and I darenor diſparage it, if
it be right ( as I take that for granted ) it is a gracemore precious incom-
parably then all treaſures, and happy is the bofum that wears ſo ineſtimable
a Jewel. But when Chriſtians ſenſible of their fin and hell do attainto this,
they reft atisfied here, they are told (and that is truth) that their State
is ſafe therethey acquiefce, ſet up their ſtaff behind the door and go no further,
they do not preſs on for aſſurance, they will rather argue againſt it, thus,
Object. That aſſurance is not ſo neceſſary, Anw. So neceffary what do you
inean? is it not commanded?is it not promiſed. is it not purchaſed ? is ji not
attained by the people of God? ſure it is neceſſary to the vigor of grace, and
to the being of joy and comfort; be of good comfort thy fins are pardoned.
Obje&t. 2. Yea but many do live and die and do well without it. Anlm.
who told you ſo? the Scripture faith, the ſpirit himſelf doth bear witneſs
with our ſpirits that we are the Children of God, Rom. 8.16. and we
know and believe the love that God hath given us, 1 John 4. 16. with ma.
ny very many inore texts to that purpoſe, a tempted believer maybear falſe
witneſs againſt himſelf, ſure ſuch a poſition as this with mercy upon uncer.
tanties is not the way to comfort hiin, the ſure way were to adviſe him to
ſee his fins more, and humble his ſoul more for them, and to ſtudy Jeſus Chrift,
and to come to him inore, with the like, and God will return and ſpeak
peace : they that low in tears ſhall reap in joy.
Obje&t. 3: Bat this joy is not ſo neceſſeray. Refp. what do you mean a-
gain, ſo neceſſary, why. 1. It is frequently compianded, take one text,
Phil. 4.4. Rejoyce in the Lord, (i.e. Chritt) al.21ys and again I Say rejoyce.
2. It' is frcquently promiſed, I will make them joyful in my brule of prayer,
Jla. 56.7. I will ſee you again and your beart ſhall rejoyce and your joy no man
taketh from you. 3. It is practiſed frequently we rejryce in Chriſt Jefus,
Phil. 3. 3. 4. It is often prayed for the God of hope fill you with all joy and
peace in belirving, Rom. 15.13.
s. It is Chrift's office to give the oyle of gladneſs for the ſpirit of heavineſs
Ela. 61. 3. 6. It is the ſpecial work of the bleſſed ſpirit, who is therefore
the comforter, take the word pracoxa#1 in what notion you will, his work
is either comforting ortending to comfort. Laſtly it is the priviledge of the
Gaspel ordinances to feaſt the ſoul with marrow and facneſs and with wine
well refined, . e. God hath not given us the ſpirit of bondage to fear a-
gain (as formerly) but the ſpirit of adoption vihereby for rather by whom.
iil, cujus ope ) we cry abba father iſurely joy and confort is neceſſary
for the meaſures of grace if you had a child infirm, fickly, hard favour-
ed, and a friend ſhould ſay, this ſtrength, quickneſs, and comclinels is no
foņeceſſary, your child is alive is it not? you would.tbink this were hardly
futable, much leſs comfortable.
Object. 4. A Chriſtian chat doth come to, and relie on Chrift for righteoufo
.
neſs
Serm.25. Hom may Faith,be.comfortable at presents
511
The are concomitants begets evidence and from thence comfort.
ncls may have comfort: Anſw. yes, but then it muſt be by the way of
practical (yllogiſme, he that cometh to Chriſt thall never perish, Fob. 6. bui i
do fo, cherefore, here his coming together with repentance and obedience
. people want this joy
Anſw. confeſſed, but then it is our own fault, did we uſe the means
efp:cially ſecret duties, meditation, prayer which we neglect it would be
otherwiſe.
Object. Laſt. But thoſe that do theſe yet are in great darkneſs.
Anſw. Yea: for ſometime, the holy ſpirit teachech many ). [Cons, excellent
ones in this School,chiefly theſe three. 1. They learn what difinall creatures
they muſt have bin for ever without Jeſus Chriſt. 2. They learn to give a
gueſs what were the unintelligible amazements and confternacions that were
upon
the ſoul of Jeſus Chriſt in their room. 3. The blcffedneſs that comes
by Jeſus Chriſt and when they have learned their leſſons in this School out
of the word by this ever bleſſed Tutor. God brings them cut with filver
joy and gold, and comfort,
2: Direct. Make ſerious uſe of markes and ligns, the beſt ſearch is in a +
mans own heart, and there, the greateſt caſe of conſcience is, whether Chriſt
be in you, 2 Cor. 13. 5. One of the beſt uſes the preacher can make, is a
uſe of tryal, skilful ones lay open theſe marks with inuch evidence and ve-
hemence, beſeech, require, charge that impartial ſearch be made; and
Chriſtians hear and affect, and ſay it is a home Sermon, but do not ferioully
upon retirement bring themſelves to the truth, the Minilters may preach
his lungs out of his body, and it is not minded : if ſelf-tryal were imparti-
ally practiſed the bleſſed ſpirit in this way would give in evidence, and by
that comfort, for inſtance, Jeſus Chriſt tells us, he layos down his life
for his ſheep, John 10. there he gives the marks of his ſheep, as firſt,
they do not follow the voice of ſtrangers. 1. Strange do&rines, duties,
worſhip; as Secinianiſme, Popery, Pelagianiſme new or old. Qakeriſme,
they fly from them they know the voyce of ſtrangers, v. 5. 2. They know
Chriſt with an high, appretiating and obedient knowledge, v. 14. 3. They
hear his voyce and they follow him not a ſtranger. v. 28. now if you would
try your ſelves by theſe and many, very many ſuch like, if you would impar.
tially ſee the complexion of your ſouls in the glaſs of the word, this would
beget certainty, and that would buget comfort.
3. Direct. Be not Nothful in the buſineſs of Faith, remove away far from +
you a flugzifh frame, ftir up, blow up the coals, exerciſe thy Faith. exert
new acts of application of Jeſus Chriſt to the daily, we want comfort, and
why?Jeſus Chriſt is not in our ſerious thoughts all the day, we eat bread daily
for lite natural, and cloth our felves daily to cover our nakedneſs before men,
fure che ſoul hath as much need of food and rayment as the body, Jeſus cru-
cified is the opely, the heavenly food and rayment, fir up thine appetite.
Mitre fidem, put forth thine hand, put him on ; repeated acts of recumbency
and application will riſe up into acquaintaince and evidence, and will let in
this precious joy and conſolation, Bclieve it Sirs, it is a ſin of a far greater
nature thenwe are aware of, a fin of horrid unkiodneſs, neglect, flighting
Ee 2
of
€
A
512
Hovo mag Faith be comfortable at preſent?
Serm.is.
*
!
is the way for to get, and when
of our beſt friends (viz. ) that we mik: Cure of every thing, but Jeſus
Chriſt, a little land, a fmall Tenement, a little money, there we cry faſt bind,
and fall find, there we have a male in the flock, and can defend our dili-
gence very ſmartly, but in the great concern of our ſouls we are at un.
ceriaintics, and hap hazard, there the blind and the lame is for ſacritt:e,
what a noiſe is there about a civil propricty in mint and cl mmin, and what
a Silence and rimiſneſs about the fouls propriety in the Son of God, 'tis a
prodigicus and in cxcuſable indiſcretion and folly: and an unfocakable miſ-
chief, into the bargain.
4. Direct. Take heed of thy heart, fetch not thy comforts from, and
terminate not thy joy upon any creacure, this were clear idolatry, there:
fore check thy joy about theſe thing, cut off th: ſuckers, and the boughs
will be laden with fruit, ſtop theſe back ditches and the stream will be
Atrong; Remember Job could approve his fincerity by this, that he did
not rejoyce becauſe his wealth was great, and becauſe his hand had gotten
much. C18:31. 7. 24. Remember our Lord Chriß abated his diſciples
joy, Rejoyce not in this thet ihe Divils are ſubj:&t to yiu ( a man may caſt
out D.vils and go to hell ) but rejsy'e rather in this that your names are
in the book of life, act Faith to Ice God the giver, Chriſt the purchaſer
L
of your daily nercies and there fetch your joy into them, ny clothes
firſt muſt have warmth from my body, and then they warm me.
5. Dire&t. If a Chriſtian would attain to that Faith (viz certainty ) that
will make his life comfortable, he muſt go on to be more holy in both the
parts of it, he muſt dic to fin more, the Scripture calls upon us eve-
where to hate, abhorro, mortific, crucifi: (viz. ) to death, lay afide
as a dcad corps, put offus filthy raggs, caft away as a plague fore, what;
all this while ? why, luſts, filthy luſts, wrath, anger, vain-glory, pride, im-
patience, filthy wanton thoughts, you know the Apostle prefieth theſe things
as the main uſe of the Doctrine of J.fus , Paul is abundant in this in
his Epiltles to the Churches, do it then, dwell upon :hefe Scriptures much,
daily, let them dwell in you, be doers of the word, your miniſters are a.
fruid cither of the rickets, the head is bigg with airy notions, or but
notions and the joynts be wcal, or Childiſhnu's, that people are more taken
with a little gawdy trin ming than with the fubftance of the cloath,
Study theſe truths, and look to your hearts, and conform to them, this
and that will comtort your hearts, the pure in heart fhall fie Gud, and
any glimpſe of thit, is a moſt comfortable light, the Scripture faith uſpe
cially in Goſpel times that the people of God ſhould walk in the light of
bis countenance, if thou put away iniquity from thy heart, thou (halt
lift up thy face ; the more conſcience, the more fewfe of love, and the more
fenfe the more comfort, the less clouds the more fun, the old Puritans
had a great dcal of feeling, and much Serious joy.
x 6. Diridi. Look well to the other part of holineſs, live to righteouſneſs,
live in iç, live the : 3 Col. 17. read it over and over , as many as walk
according to this rule peace ſhall be upon them , Gal. 6. 16. to ſuch a
oue Chriſt will. manifeft himſelf, Joh. 14. 21. his father and himſelf
will.i.
TY
::
Serm.25. How may Faithbe comfortable at preſent?
513
will come to ſuch a ore and will make their abode with him v. 23. the
Fatter will love himn it is meant of love manifeftative, not initial, he
will manifeft his love, there is joy indeed to the uprighe, I will thew
the Salvation of God, not I will begin to be, but I will then, Pfal. 50.
lajt..
Look to your trades let there be holineſs to the Lord upon your weights
and meaſures , look to your family duties, ſtudy well and obſerve your
relation duties , family pallions cloud Faith , difturb duty, darkën com
fort.
i
7. Direct. All this while I take it for granted that thou art a Chriſtian.
Why then if thou wilt get and keep this Faith that will get ard keep
comfort alive. The ſeventh dircction is to be much and frequent in bi-
vine meditation, Faith is enlarged and grows up by converſe with divine
objects, meditate upon thele things, J. Chriſt's Deity, b: well ſtored
with Scriptural knowledge of this great truth, ſet thy heart to it, and let it
be fixed in the midit of thy heart, aſſure your ſelves that the eternal
Godhead of Jeſus is the moſt practical point in heaven, and will be to
while heaven is heaven.
2. B: intiinately acquainted with Chriſt's righteouſneſs, that it is the
onely righteouſneſs that can prefent us boly, unreprovable, unblameable, in
Gods fight, that it was his buſineſs in the world to bring in this everlaſting
righieouſneſs, that it is done and finiſhed, that he hath nothing to do with
this righteouſneſs now in heaven, but to cloath us with, to preſent us ;
in before God.
3. Meditate on Gods righteouſneſs, that it is not onely his will bue
his nature to puniſh fin , fin muft damn thee without Chrift, there is :
not onely a pollibility or probability that ſin may ruine, but withe
out an intercit in Chrilt it muſt do ſo, whet much upon thy heart that
must, God cannot but hate ſin, becauſe he is holy, and he cannot but
puniſh ſin, becauſe he is righteous, God muſt not forego his own'nature
to gratifie our humors.
8. Direct. Be well skilled and ſettled ( as it becomes a Chriſtian) in the
great article of juſtification before God, thy Faith, and duties, and com-
forts depend might and maine upon this, know that no ſervant of God
be he Abrahim, M fes, or Paul, if God enter into judgment with him, can
ſtand juſtified in his fight, God will not juſtifie us without a righteouſneſs,
and that righteouſneſs na ft be unblamable, and therefore in all numbers
perfect, God willin'ot call, that perfect which is nit ſo, for his judgment
is according to truth, Rim. 21. 2. where ſhall we find this perfect righteour-
nefs but in Chrift? who is Jehovah our rigbterulness, Jer. 2.3. 6. and
made of God to us righteouſneſs, 1 Cor. 1: 30.1 how fhall this become
ours.? but by jmputation, Rom. 4.6. how ſhall we receive this gift of ri-
ghteouſneſs but by Faith Rom. 5.17. be well'skilled in the good old way,
go in the foot feps of the flock, and feed beſides the thepherds dents,
believe it, Sirs, there is no way but Chrift unto the Father, his blood
is that now and living way, Heb. 10. 19. there is no Atanding in Gods
prekat :x
:
514
How may Faith becomfortable at preſent Serm.2
:
:
for barn
preſence but in him, no acceptance but by him, no comfort but from
him,
Be wiſe and wary, there are many adverſaries, oncly give me leave
firſt pulled down Chrifts Deity, and as they are abhorred for this blaſphe-
my of blaſphemies, ſo I cannot abide them for dawbing over mans obedi-
ence in this affaire ſo deceitfully, and deccivingły (viz. ) in ſaying, it is not
onely carla fine quâ non in our juſtification, as it the material cauſe or the
matter which God imputes for righteouſneſs, were onely a poor caufa fine
quâ non, but no more now of this jugling.
9. Direct. If you would preſerve a righe underſtandiug of the nature of
Faith take heed of advanceing it into Chriſt place, as if God ſhould impute
the act of Faith for righteouſneſs, or that God ſhould impute Faith and
obedience as the condition or matter of our righteoufucts and not Chriſts
obedience , for both canviot be imputed, if God imputed Chriſt's obe-
dience, then not ours, if ours, then not Chriſts, the mature of Faith
conſiſts in coming to Chrift for righteoulireſs and purdon , onely, the man
hurt with the ticry Aing, looks to the brazen Serpent for cure fides que,
that Faith which is juſtifying takes in Chriſt as Lord, with all the heart,
but quâ juſtificut in the buſineſs of juftification quâ fic. it looks only co
Chriſt as crucified, this plain old diſtinction will ſtand, if the nature of
Faith did conſist in Chriſtianity, I ſay if this were true, I believe all believers
could be contented ro have it ſo, for any harm they ſhould have by it, for
they willingly devote themſelves to the obedience of God, only they
cannot make this Faith, or Chriſtianity to be the condition or matter of
juſtification, for this were to fill froni grace to make of none effect the
death of Chriſt ; and to drive Chriſtianity and comfort out of the
world.
10. Dire&t. Get and keep this Faith, ſpecially by a conſtant and cor.ſcio-
nable living in dutie, and living above it, fay to the commandements you
are my rulc, and love, and joy, to Chriſt thou art my life, Col 3. 4. 'Tis
the height of Chriſtianity to live in duties and to live above thein, 'tis
quickly ſaid, 'tis an eaſie matter to diſtinguiſh in the Schools or pulpit,
but to diſtinguiſh in the conſcience, practically to diſtinguiſh is not lo eaſie
qui novit diſtinguere inter legem & evangelium ſciat se elle educium a Deo, had I
all the holineſs of the Saints from the beginning to this day, I would bleſs
God for the leaſt, and prize it above all creatures, yet I would lay all
: alide and be found in Chrift; in the midſt of chy duties ask thy foul the
queſtion, ſoul what is thy title, thy plea, if I were to dy this day, what
have I to plead, in what ſhall i ſtand before God? what have I to plead,
why I ſhould not periſh in hell, ask thy ſelf what is thy righteouſneſs,
ask it folemnly, frequently, is it not Chriſt and he onely, this would much
conduce to confirm thy Faith, ſuch a Faith that would bring in comfort,
the thoughts of this ſo affected Dr. Mollins, that he ſeldome names Jeſus
wich dry eyes,
11. Di,
:
Serm.25. How may Faith be comfortable at preſent?
515
1
11. Direci. Be much in ſecret prayer, ejaculations, this will breed ac-
quaintance, and that comfort, the non cxerciſe of this breeds a ſtrangnels
between God and the ſout, and thats uncomfortable; this and meditation
who caiu hinder? the foul is active, breathings and thoughts are quick, it
is foon done, it will never hinder your buſineſs, and in this way the bleſſed
ſpirit cauſeth us to know and believe the love that God hath tous, 1 Joh. 4.
16. and refreſheth the foul with joy and comfort in believing. Do not
only pray for the comforts and ſupplies of the holy ſpirit, but pray to
him, to this purpoſe, bleffcd fpirit convince me of my fips more, and con-
vince me more and more of Jeſus Chriſt
, Holy Spirit take of Chriſts and
thew it unto me, and the like, to pafs by the prophane ſcoffes of many,
and the groſs ignorance of more, I take it to be a very great neglect
in belicvers that they do not glorifie the Holy Spirit, as the Lord and
giver of Faith and comfort, remember this, qui unam honorat du omnes,
he that honoreth one perſon aright, honoreth every one, and he that
doth not honour every perſon honoureth none, qui non omnes nec
unam.
12. If you would get and keep this ſpecial comforting Faith, then keep
a good conſcience in evil times, chuſc ſuffering before ſecular ſafety, remem-
ber who did ſhrink from the truth, and loſt this Faith and comfort, even to
the gates almost of deſpair and ſelf violence for twelve months toge-
ther and never did recover till fome hints of mercy to him, he began
to revive and have fome quict, Spira ſaid with tears running down
his face, that time was when he could have called God Father, but now
he could not.
13. Direct. You may and ought to get this ſpecial rejoycing Faith out
of ſanctified afflictions, thus, whoin God doth correct, and teach, him ho
loves, he is bleſſed, Pale 94.12. Hebo 12. but God doth foto me ergo .
here are bills and prayers for Diercies, but who looks after the iſſue: the teach-
ing, the holy uſe, fanctified affcctions are very good evidences, and ſo very
comfortable,
There are that would not have loſt their buffetings, temptations, va.
rious temptations, aftictions for any good, the blcffed ſpirit hath calight
them that way many a divine truth by neart our of the word, they are ſenli.
ble of it, and from it conclude the love of God in Chriſt to them, and
thence they have joy, and comfort, that joy that Angel carnot give, and di-
vels cannot take : ſanctified troubles are tokens of ſpecial love.
14. Give diligent attendance upon the ordinances, ſet thy ſelf in the.
fight of God to hear what God will ſpeak, as Cornelius, did, Act, 10.
33. and rejoyce to do it, ſuch ſhall walk in the light of Gods countenances
Pál. 89. 15. take heed of the common humor, we begin to be very ſquea-
milh, and carnal, one is of Paul, another of Apollo, we attend more the
man a nd-his artifice, then God and his word. Mr Bálton, in his florrid,
but prophane wit, thought. Perkins was a ſneaking follow, But when
God changed his heart, he was of another mind.
Laftly. Be more intent upon your duty,then upon your comfort,an como
forts
!
2
:
.:
516
How viaj. Faith be comfortable at preſent
Serm5
, ,
fort will follow, Order you ſteps in the paths of Divine preceps, walk in alt
tous in that behalf,iwalk uprightly and the face of God wil behold the upright,
you pray for aſſurance, be ſure your ends be right, let it be more for ho.
linels that the name of Jeſus Chriſt may be glorified by you, then for
comfort. I think ſome good psople are tro carnal in their prayers for al-
ſurance, they d:fire it not ſo much for holincſs, as for ſafetic. I have known
fuch, take hecd, look well to your aimes,
I will conclude with Pauls prayer, 3 Thed. 2. 16, 174
Now our Lord Jeſus and God our Farber, who hath given us czerlaſting
confolation ard gaod kope tbrongh graçe, comfort y ur hearts and tabli,h you
in every good wird and work,
.
2
i
HOLZ
li
$
.
7
517
How Chriſtians may learn in every State to be
content.
Sermon XXVI. .
PHIL, 4. 11.
For I have learned in whatſoever ſtate I am, therewith to be cona
tent.
O
UR Apoſtle makes this profeſſion of his high attainments in the The Occaſion of
grace of Contentation, upon a very weighty Reaſon, or Motive the words,
í viz. ) that he might obviate all miſconſtructions, and bad
interpretations, which poſſibly ſome might put upon what he
had taid in the Verfe foregoing , ( and thould further ſay in the 14, 15,
and 16 Verſes ) In every of which we have him exprefſing his great and
affectionate reſentment of the Philippians bounty and liberality to him,
I-rejoyced in the Lord greatly, that now at the laſt yiur care of me bath flouriſhed
again ; ye have well done that you did communicate with my afflictions ; &c.
N. Church ommunicated witb me, as concerning giving and receiving, but
ye only ; For cvenin Tbefalonica ye ſent once and again unto my neceſity. Now
he foreſaw that this his juſt acknowledgment might have ſome baſe and
ugly cenſures put upon it, which therefore he makes it his buſineſs to
prevent. And he enters a double Caveat about them ; Not becauſe I de-
* Ġraram fibi
fire a gift, v. 17. (q. d. ) O! Phillippians, I have received your gifts, and effe teftatures
I am very thankful to you for them, but do not think I do this out of orum benefi-
any * baſe ſpirit, as if I defired thereby to be enriched, or advanced in centiam, &c.
worldly pofeſſions. No, faith he, it is not lo with me; all that my eye
tionem rem.
is upon in your kindneſs to me, is this, I deſire fruit that may abound to your ac-
perans, ut ab.
count. Again, Not that I speak in reſpect of want ; as if I were ſo exceede omni ſordium
ing low in the world that I could not live without your ſupply; or as ſuſpicione re
if I were in perſon fo tender and delicate that I could not bare a little purum eſſe --
feftetur Bez A.
want or hardſhip : No, it is not ſo with me neither, for let my out
# Non quòd
ward condition be what it will, never ſo low as to outward things, yet penuriam paf-
I have one Reſerve alwaies by me a contented mind. I cannot have ſo lus fim, id dico
didici enim ut
little, but that little ſhall fuffice, So f the text comes in, Not th.it i fpeak
in respect of want; for I have learned, &c.
id quodha
In the words ( wherein I am concerned we have
beo, V. Syr.
Ff
А
Irà tamén ota-
--
Not that i Speak Sufficiat mihi
N
:
518
Serm.26
How Chriſtians may learn
ded.
2.
fic inca con
Faid, In iis qua tent.
A rare and excello
The Text divi-
1. A Leſſon to
than which there is ſcarce any one higher and harder in the whole com-
paſs of Chuiſtianity.
Pauls great proficiency in this leſſon, Thive learned, in whatſoever state
I am, ( or, as'tis in the * Greek, in whatſoever things I am, ) therewith to
is bus diui-be content: He had in the courſe of his lite paſſed through various ſtates,
In quibus fum, and ſome of them were bad enough, ( according to the account which
b.e.qualifcunq; he himſelf gives of them, 2 Cor. 41-8, 9, 10, 2 Cor. 6.4, 5. 2 Cnr. 11. 23.)
dicio, &c. Cal.
But no condition came amiſs to him, his ſpirit was alwaies compoſed and
vin. "Tis more calm, he lived in the conſtant practice of divine Contentment; I have learnt
then if he had ( ſaith he, and we may believe him ) in whatſoever state I am therewith to be con-
babeo Vide
What an apt Schollar, what an admirable proficient, was this bleſ.
Mufcul in loc,
fed man in this high and difficult piece of practical knowledge ! Surely he
that can maſter ſuch a leſſon as this, may well be placed in the higheſt forn
of Chrifts ſchool.
Of the ſuperna When he faich he had learned to be content, two things are implied in
Molines and that expreſſion; the Supernaturalneſs, the myſteriouſness of Contentment.
of contentment. The Supernaturalneſs of it, I have learnt it, (q.d.) 'twas not a thing known
by me from the firſt, I brought not this frame with me into the world,
twas not ingenite, or connate with me, I had it not from nature or naural
light: No, it was purely adventitious, being in part infuſed by God, and
in part acquired by my ſelf; I was not made with it, but I was taught it.
Where and how did he learn it? Not at the fuet of Ganiliel, not in the
ſchools of the great Philoſophers; but in the ſchool of Chriſt, and by
the teachings of the Spirit. He might ſay of this what he faith of his
office, Gal
. 1.1. It was not of man nor by man, but of God s. He attain-
tapde difered unto it, not by the teachings of inins wiſhome, but by the teachingt of the
oranid, ta boly Ghoſt, (to allude to that i Cor. 2. 13.) This bleſſed Spirit ſet up a
ſupernatural light in him, wrought a ſupernatural work in him, gave in
xj gyvuvadia divine and fupernatural diſcoveries to him, and ſo he arrived at his Con.
rj MERÉTh• ý tentment. And further, he learnt it, ( in a ſubordinate.fenſe) by his own
ga's prudent obſervation, Chriſtian expcrience, daily and constant f exerciſe :
ésiv enna' xj all of which, when Sanctified and bleſſed by God, do contribute much
spódese dú: the making of the heart quiet in every condition.
σκολος και πο:
vor fzon monul. Chryfoft. Homil.13 in C.14. ad Philip. d'exñs sesiza nežyjust rij corários Oecum te-
zouvacoperto dipi en Tão, C. Phot. Dicens didici ſignificar hanc rein efle diſciplinæ exercitatio.
nis: atque hujus rei habitam longo uſu ſe aflecutum, Esins,
7
The word 110tes alſo the myſteriouſnefs of heavenly Contentation. I have
learnt it, ( faith the Apoſtle ) as a great ſecret, as a chig that lies out of
the Common roud, and is not ſo eaſie to be underſtood. This notion is not ſo
* Initiatus
fully reached by the word [fuabox] here uſed, as it is by another word
uſed in the next verle, Every morere, and in all things am inſtructed. &c.
leitur verbo 'Tis [deucónyos ] which we render by inſtructed others by initiated; Ic im-
quod rebus
plies * borh inisztion and alſo inſtructian, in things ſcarced and myſterious
Sacris conve
nit, ut
Cas is comincnly, oblurved.) Now. ( faith. Paul) I am inſtructed both to be
full
sum Bera
Serm. 26.
in every ſiate to be conteni.
519
full and to ſuffer hunger; as if he had fuid, This iudiced is a very myſterious fignificet pios
thing, yet God hath brought me to the knowledge and practice of it. So that efle ad hæc
Contentment is not a facile, or common matter, ſuch as is open and obvious tu fan&o Tan-
to every perſon ; bur 'tis an abftrufe, hidden, ſecret thing: there are my- &ificatos &
ſteries in it, which onely ſome few do diſcern : it carries an holy art and conſecratos :
skill in it, which he thai hath learned is one of the greatelt Artiſti in Meeuu mfl.ch
enim eft facris
world: Paul had arrived at this Art, for he had learned in every, &c.
iniciari. Erc
igitur Sacra
inſtitutio, Zanch. I am confecrated to this linowledge of contentment in all eſtates, Dr. Sibbs Saints. Cordi.
al, p. 4. Eft propriè initiari myfteriis, Eraſm. Dicit inftiatusſüm, ut inſinuer hanc rationein vitæ velur
ſacram myfterium fe divinitus edo&um effe. Eft enim in Græco verbum à quo myſteria dicuntur,Ef us.
Init atus ſum i.e. inſtitutas : Non formidavit Apoſtolus vocem Græcæ ſuperſtitionis ad meliores uſus
transferre; Namn & uusnes vox hinc venir, In Gloſſario, uuw, initio, imbue, Diod. Siculus, uváV
Tos avog détrs, TūTo j ési; Sed tordu ta xardo Grot, Uſurpavic hoc verbum omnium pertinentiffimé.
Nam omnino ſacra eft hæc diſciplina Chriſtianæ Sciencia, e c. Et inſtitutio illius non eft fimpliciter
Tad susis ſed facra yungis Muſcul. Innuens Apoftolus hanc vitæ rationem velur grande facrumque
myfterium a Deo divinitus accepifle, Velaſquez.
The obſervations from the words are four.
Obſervations
Obf. 1. Such who are true Diſciples of Chriſt, partakers of the true ſpirit
raiſed.
of Chriſtianity, they have learned to be Content.
Obf. 2. True Contentment is a divine and fupernatural thing, 'Tis a flower,
+ Plutarch
which doth not grow in natures garden, but God plants it in the Soul-
Teeier
He onely knows and lives it, who is taught of God, and who learns it, Seneca de tran.
by the teaching of the ſpirit. Some of the + Heathen moraliſts have ſpoke quil, animi
moch and wrote very well of ic; but yet they (’ois to be feared ) were
Ai Auſtin
great ftrangers to the practice of it : 'Tis the fincere Chriſtan only who speaks of Sene.
doth indeed live it. There muſt be a Divine light beamed into the Sowl, account. Liber-
the communication of ſpecial grace from Chrift, the ſupernatural workings tas quæ Scri-
of Gods Spirit in the heart, or elſe there can be no trae Contentinent.
vivenri defuit.
Obſ 3. Chriſtian Contentment hath great myſteries wrapped up in it; A
contented life is a myſterious life. The Apostle ſpeaking of the Doctrine of
godlineſs
, faith, 'tis a great wyſtery, 1 Tim. 3:16. Men may ſay the ſame
of the pradical part of godlineſs ( as it lies in Contentment) 'tis a great
myſtery. Here is a man that hath very much, and yet he is not content-
ed; here is another that hath little, or nothing, and yet he is contented; See this opened
ſurely there is a || myſtery in the caſe.
obs. 4. Thewa man doth truly know and live Contentment, when he hath roughs of coro
learned in every ſtate and condition therewith to be content. Pauls con- 17. &c.
tentment was univerſal, extending to all occurrences of Providence ; I have
learned in every ſtate &c. I very where, and in all things I am intructed
&c. 'Tis not enough in this or that want and crofs' to be contented, but in e-
verything that befalls us we muſt be lo; and then we have indeed learnt this
heavenly leffon..!
Theſe are the Docirinal. Truths, which the Text preſents us with. I
have named them, but ſhall not fall upon the proſecution of all or any
one of them. 'Tis the Duty it ſelf which I am only to ſpeak unto; And
concerning that too I am not to launch out into the General handling of
Ff 2
it,
benti affuit,
in M Bur-
.
32
520
How chriſtians may lean
Serm.26.
ed.
(
ment.
04.
it, ſo as to treat upon the ſeveral Heads which are proper to it, ( which
work is already done fully and profitably by many of our own writers ): I
am confined ro oue Particular about it, which will be mainly directive.;
to thew buw, and by what means, this bleſſed Contentation may be attain-
ed.
The main Ques 'Tis a very important Queſtion which I am to anſwer this morning
Ason propound. ( viz. ). What are all Chriſtians to do, that they, with Paul, may learn in every
ed and Anſwer State to be content.
A threefold, no
For the more diſtinct anſwering of which I will conſider Contentment
rion of Content- in a threefold notion ; as it conſiſts, l.' In ſelf-ſufficiency. 2. In the bounding
of the Deſires. 3. In the calmneſs, and quietneſs of the spirit in every conditi-
How it may be
attained as it
1. As it lies in felf-fulneſs, or ſelf ſufficienci. So'tis oppoſed to emptineſs,
lies in Selfossi. want, indigence; and to that vexation and diſſatisfaction of mind, which
ciency. ariſeth from tbat emptineſs. Contentment is a bleſſed Autarchy, or felt-
ſüfficiency. When may a man be ſaid to be contented ? Why, when
his ſoul is full in his poſſeſſing of that good which is comenſurate, and ad-
æquate to all his deſires and wants. This is one explication of Content-
ment, and 'tis that which the notatio nominis directs us unto , for the
Greek word by which it is ſet forth is a'u ta'exhue (-rendred by suficiency
2 Cor. 9. 8. by contentment', 1 Tim. 6. 6.) 'Tis the word uſed in my
Text, I have learned in whatſoever State I am [ culegums sva] there with to
be content. So that Paul's being contented was his having a fulneſs and
ſufficiency in himſelf, in ſo much that he wanted nothing. And this is
the happineſs of every Believer ; he is avlägens, felf-ſufficient, and therein
lics his Contentment if not formally, yet furdimentally): Prov. 14.14: A
..good min Mall. beſatisfitd from bimſelfe. 'Tis very emphatical, that of the
Apoftlc, in 2.Cor. 9.8. that y: alwaies having all ſufficiency in all things
may abound to every good wark i (he is ſpeaking to the Carinthiaas of Gods
fupplying of them in temporalbleſſings, that they might alwaies bave ſtock
by them, and be thereby. in capacity to relieve the poor) I take the expreſ-
ſion more generally, and tring it to the thing which I am upun , A God.
ly man hath ſufficiency in himlelf, and that too [ én. Forlì, roku 2018, Frão ter
kurderetan.) in all things, alwaies, ell. ſufficiency ;( for ſo full it is in the ori.
ginal. )
It may be objected, How can this be? Can any. Creature be ſelf-ſuffici-
ent? Is not that a thing peculiar to God himſelt? Are Wet all here, in
themſelves indigent and necellitous ? I anſwer, Original and inhereut ſelf-
ſufficiency belongs only to God; but there is a dependent, derived, and
borrowed felf-latticiency, and that every gracicus perſon harh. He hav.
ing God for his Gui, and hc poffelling this God (che Catholick and uni,
verfal Good ) in and froin him, he hath all that ever. he can deſire cr
need : and ſo in a borrowed ſenſe he is felf-ſufficient. Jacob told his
Brother be had all. ( for foliis in the, Hebr.) Gen. 3.3. il. As baving ncthing
and yet pfifing all things, 2 Cor. 6.10. I have all and, dbound, I am fuil, &c.
Ibidf. 18.
Now let us bring the. Queſtion to Contentment in this notion., . Hom
my.
>
:
Serm.26.
in every ſtate to be content.
521
Home
may men come up to this self-Sufficiency? Anſw. By your getting a Covenant
intereſt in God and then by their improving and living upon th that God,
who is theirs by Covenant. Till this be done, there is no ſelf-fulneſs, no-
thing but want and emptineſs, and conſequently no contentment, or ſă-
tisfaction. Whatever good is in the creature, it is a finite , feanty, de-
fective good ; and therefore that can never till up all the deſires, or anſwer
all the wants of a foul. We ſee even where there is much of that good,
yet the heart is feſteſs and unſatisfied, Job. 20. 22. In the fulneſs of his ſuf-
ficiency, he mall be in ſtraights : But God is a perfect , compleat, compre-
henſive good; all goodneſs whatſoever concenters and concurrs in him;
and thereupon when a man is once brought to have and to poſſeſs God,
he is ſatisfied, all his deſires are anſwered ; in the having of God he hath
all, and this muſt needs content himn. This explication of Contentment
is not ſo much taken notice of ; but it points to that which is the high-
eft and moſt excellent part of it. Oh, to be felf-ſufficient, for the poor
Creature to have all in himſelf, (he having that God who is All) how * Auga Conf.
near doth this bring luim to that which is the incommunicable glory and livi Cor; &ide
perfection of God himſelf! As ever you defire to be partakers of this, fol. L. 13. C. 1.
low the Direction here given you. We ſhould be contented ( in eo quiet and Non nifi beati.
compoſed) under the lealt of the creature; but men ſhall never be contented tudine animäe
(ii e. fully ſatisfied) under the all of the Creature. The * Soul being made pletúr, nec ci-
by God and for God, nothing can fill it but God. Let a man injoy ne- dem explen-
ver ſo much of the world, yet if there be but ſome petty thing (which dæ niſi Deus.
his fancy is much ſet upon ) with held from him, this is the bane of his ſufficit.- Soliſ.
contentment; (as we ſee in Abub and Haman) On the other hand, let a copia
, quæ non
child of God enjoy never fo little of the world, yet he having and know- eft Deus meus
ing God to be his God, and he b; faith living upon this God, his ſoul is mihi eſt ege-
at reft, he hath full contentment and ſatisfaction.
2. Contentment lies in the bounding and moderating of the deſires after earth- Hom, as it lies
in the bounding
ly: Defions ;. ſo that the heart is not ftill craving and defiring more and
of the deſires
more, but well contented with the preſent proportion allotted by God.
after earthly
Şoit is oppoſed to Covetouſneſs, Heb. 13. 5. Let your converſation be without ihings.
covetouſneſs, and be content with. ſuch things as yiu have. A covetous perſon
never thinks he hath enough ; like one that is || hydropical ( the more he || Creſcit indul.
drinks the more he thirits ) ſo it is with the man I am ſpeaking of; the gens fibi dirus
more he hath, the more he deſires to have : he is like the four things lirim pellic.
ſpoken of by Solomon, Prov. 30. 15, 16. that are never ſatisfied, that never Herat. Carm.
fay it is enough: an inſatiable greedineſs of wealth porteffeth him, ſo that L. 2, Odc, 2.
his pounds muſt be hundreds, his hundreds, thouſands ( aud fo in infinitum)
Conteniment now fupprefſeth theſe exoi bitant and extravagant difires; it
makes a perſon to enjoy with cheerfulneſs what he hath, and not to be al-
waies reaching after more. Oh, ( faith the Contended perſon, The Lord
hath very well provided for me, I have enough for me and mine ; God
gives me food and raiment, 'tis enough ; I have as much as I need, a
great deal more then what I deſerve, and had I more it would be.bu: bure
denſome; 'Tis very well God hath made a good choice for me; Others
may have more, I have that which is ſufficient : Here's corecnim:nt.
Let's
ſtas.
522
How Chriſtians may learn
Serm 26.
Let's bring the Queſtion to it, as th:s ſtated, Homo may perſons learn to
be content with what they have, so as not to be covetoufly greedy of boving
more? I anſwer, This muſt be attained.
I. By the mortification of that inbred Lut or natural Corruption,
from which , all theſe inordinate deſires after more wealth do pro-
ceed.
2. By a deep conviction of the greatneſs of the fin of Covetouſneſs;
as alſo of the greatneſs of the folly that accompanieth that ſin.
3. By frequent and ſerious meditation upon death and the eternity
which follows upon it.
4. By the getting true notions of the vanity of riches and all things
here below.
5. By the turning the deſires into the right channel, and the placing of
then upon their proper Obje&ts, God and Chriſt and Spiritual things.
6. By conſidering how well others do, who have but a ſlender pro-
portion of theſe things, and how thankful they are for that little which
God meaſures out to them. I do not at all enlarge on theſe things, both
becauſe this is not that notion of Contentment which I moft delign, as
alſo becauſe I ſhall have occafion to ſpeak more to them in what will
:.
follow.
How, as it lies 3.
Therefore we are to conſider Contentment, as it imports calmneſs and
in the quiet compoſedneſs of mind in every condition ; ftilineſs and ſedateneſs of ſpirit under all
neſs of the
occurrences of Providence. When a man likes whatſoever God doth to him or
mind, &c.
with him,doth quietly ſubmic unto and acquieſce in Gods diſpoſe of him, this
is contentment, and ſo there is a great affinity, (though not a perfect identity)
twixt it and patience; ſo 'cis oppoſed to all vexing, fretting and murmuring,
to all undue perturbations of mind under Gods diſpenſations towards us,
(though they be never ſo croſs to our natural defires. ) Unqueſtionably this
was one tbing (if not the main) intended by our Apoſtle, when he faith I
have learned in every state to be content. 'Tis as if he had ſaid, I am brought to
this alwajes to think well of God, and of every ſtate into which he is
plcaſed to bring me, : whatever pleaſes him , pleaſeth me ; be it imp
priſonment, poverty, fickneſs, reproach, death it ſelf, lec but Gods will
be done and I am content; I am taught to bear all things with great
* A Chrifto
æquanimity or evenneſs of Spirit.
omnia æqua.
The Queſtion then will come to this, how way we and ethers get this
nimiter ferre , excellent frame to bave the heart in every ftate calme and quiet, without being
Sum edoctus diſturbed and diſcentented under any thing that dosh befalus? (The reſolving
Hieron
of this Queſtion will be my preſent work.)
Three Helps to
For anſwer to it, I will reduce all to theſe three Helps or Means,
Contentment. Conſideration, Grace or Godlineſs, Prayer. He that would learn and live
with Contentment, muſt be a Conſidering man, a godly man, a praying man.
Confideration will do much, Godlinels will do mire, Prayer will do moſt
ot' all. In the former we have what Reaſon and Judgmerit can do; In.
the ſecond, we have what a Divine Principle can do, in the third we
have what God himſelf can do. In confideration, we have the Atrength
of the Man ; In grace, the ſtrength of the Chriſtian; In prayer, the
ftrength
Serm.26.
in every ſtate to be content.
523
firength of God : All of which being united they muſt needs do the
work eſſectually.
Now ( as to theſe three Directions) it is with men as it ſometimes is
at the head of a ſpring; where the ſtream at firſt is ſo narrow that with
cafe any may it ride over it, but afterwards it doth very much widen
and dilate it felf, in ſo much that the little ſtream is turned into a vaſt
river. So here, take theſe tbree Heads in the General, and at the firſt
naming of them, ſo my work ſeems to lie in a very ſmal compaſs; but
when I come to make a further and more diſtinct iniquiry into them,
truly there is a vaſt ſea before me, where 'tis hard to find any bounds
or limits. I ſhall go over them with as much brevity as the ſubject
will admit of, and as may beſt conduce to the great end, (che furtherance of
Contentment.)
The firſt means is Conſideration. By which I underſtand, not only
that which is rational and proper to a man, as a man, but that which viz, confidera-
of the firf Help
is religious and divine; both together, but eſpecially the latter, have a riche
great influence upon contentment. Few do live Contentation, becaufe few
do act confideration. We are paſionate, becauſe we are inconſiderate. Were
there but more conſidering doubtlets there would be leſs murmuring. Da
rid ſaid in his haft All men are liers ; Men are hafty and ſuddain and in- Plal, 116, 112
deliberate, they do not duly weigh and ponder things, and thereupon
paſſion and diſcontent prevail over them. 'Tis good advice, that in
Eccleſ. 7. 14. In the Day of abverſity Confider: when we meet with any
thing which runs croſs to our deſires ( which makes it a day of adver-
fiy) did we but ſit down and confider about the matter, this would
much tend to the quieting of our fpirits, Confideration is an excel-
lent help to Contentation. He who is not thoughtful, will never learn
the leſſon of the Text. Diſcompoſures of mind are not to be kept off by
any ſpells or Charms, but by folid and judicious conſideration.
But we muſt leave the General and come to Particulars; and now I
am going out of the ſtreights, and launching out into the main Ocean.
The enquiry is, Hom is a Chriſtian to manage conſideration in order to his
attaining of contentment?
For your direction in this, I will
1. Set before you that Special Matter, which you are to conſider upon for Directions boyu
this end,
to manage Con
2. Inſtance in ſome of tboſe common Caſes, whereiu Conteniment, or Dif- lideration in
content are uſually acted, and shew, mbut theſe Confiderations are which are order to con--
propar to each, for the promoting of the one and the preventing of the o-
tber.
3. Speak a little to the Manner , wherein Conſideration is to be mine
aged.
For the first. Would you know what is that special and proper Matter, Of the ſpecial
which your Confideration is to work upon, to further Contentment inca master of it.
very ftate ? then bring it to theſe ihree Heads, Conſider.
1. Wbo it is that orders the Sate.
2. What there is in the ſtate it felf.
.
.
tent ment,
3. The
a
524
How Chrifiians may learn
Serm.26
3:
stile
how
Yral 39 3
.
pom
mir in the world, and with e?:cry thing about every man; all is in
The excellency of a contented frame.
Whoorders the 1. Who it is that orde's too eft ate ; Surely the Supream, Soveraign, all dif-
Pris
Gods hands.' There is an hand above which directs all events here be-
low. He that numbers our hairs orders our ftate. Good and Evil do
not con c by chance, or happen in a caſual and fortuitous way; bur both
ére diſpoſed by Gods Providence, and according to his will. This we
fecm to give a full affent unto, and yet (in practice) we do either whol-
ly forget it, cr Hatly deny it. My advice therefore is this, when at any
time your hearts begin to form and fret at your condition , Pray fit
down and firionfly conſider, who it is that orders that condition, let your
thoughts dwell upon that, and ſee if it be not to your advantage for
the ſuppreſling of all undue perturbations of inind. David tells us, While
he was muſing tbe fire burned ( that is the fire of paſion as many do cx-
poand it); There is indeed a muſing which tends to heart diſquietment,
(when all our thoughts are taken up in poring upon that which trou-
bles us, ) but that muſing ( which I am now urging ) hath a quite other
Vide Breth, de effect; it will quench the fire not kindle it
, Mcthinks that a Chriſtian
B. I. Prola Chould not calily be diſturbed at what befalls him, who conliders let it
be what it will, it is all of God. What! believe and own a Providence,
(as carving out every condition) and yet be diſcontented! That's very
+ Ton 4.9. lad ! Is it fit for the Creature to be angry with God, as † Jonas was?
ſhall men diſpute with God. The clay ſay to the Potter Why bust thou
Rom. 9. 20.
»z ide me thus: muſt Providence be arraigned at our tribunal ? and our
will claſh with Gods ? By no means. There's all the Reaſon in the
world, that whatſoever pleaſerh God, ſhould pleaſe the Creature. 'Tis
* 1 Sam.3. 18. the Lord (faich* Eli ) let hi'n do what ſeems him good. I was ditmb (faith
of Pral39.9. f David ) and opened not my mouth, becauſe thu Lord didſt it. The Lord
tJob, I 21.
gave faith † Job ) and the Lord bath taken away, bleſed be the name of
the Lord. I do not know a more effectual help to ftilnels of Spirit, than
the confideration of this that all is ordered by God, And certainly he that
is quiet and compoſed upon this, that frame demonſtrates him to have
not only a good; but a great and a noble ſpirit. 'Tis an excellent paſſage
Magnus eſt a. that of Seneca, it 'Tis a great ſsul which ſurrexders up it ſelf to God; but that's
nimus qui ſe a poor, low fuul which contends and thinks ill of the ordering of the world, and
Deo tradidit , rebich would rather mend the Gods than it felf.
paſillus, & dc.
But here in ourconſidering (in order to the having of the heart (mooth
fu&arur, & de and calm ) ’ris good to take in more ; viz. not only to employ our thoughts
upon the thing, but alſo upon the modi ication and circumftances thereof;
male exiſti
not only to chink of this, that all is ordered by Grd, but bow and in
mat , & Deos
mavult enen- what maneer all is ordered by hiin. Oh this ( if duly weighed and di-
dare quàm fe. geſted) would be of great efficacy to further Contentation.
EP 107.
Now take an account of this in four things,
1. All is ordered by God irreſiſtibly IS. 41. 13. I will work and wbo
shall let it? 'Tis applicable to Gods Providential dealings with every ſin.
Ble purſon in the world ; theſe are carried on with ſuch a mighty power,
that
If. 43 9.
.
geier qui ob.
ordine mondi
Serm. 26.
in every ſtate to be content.
525
that 'tis a vain thing for any to go about to relift and hinder God in
what he would do.) If Min will be croſs and thwart and controul the
Lord, what doth it ſignifie ? Gods will ſhall be done for all that : He
will do all his pleaſure ; Surely there is no contending with him. 7.ub 34•33; !fai.46.19;
Should it be according to thy mind? he will recompenſe it whether th:u refuſe
or nibether theu chooſe, &c. Chriſtian ! Thou paflionately defircft ſuch a
inercy, but ſhall have it never the fooner for that : If God will beflow
it, thou ſhalt have it ; if he will wichhold it, all thy earneſtnefs and
Atriving will do no good. Or thou wouldīt lain have ſuch an affliction
removed, but that will not do thy work : If God will take it off from
thee, there's an end of it ; If he will continue it, thou must bear it
ftill. Humble Contentment may do much ; but proud contending will
do nothing. God knows what he hath to do, and he will not be hin-
dred in what he ſees fit to do. Pray therefore, when ever pallion be-
gins to riſe in the ſoul, think of this ſpeedily, If it be thus, that the
i ide of Providence will have it's courſe, that there's no hindring of the
Almighry and Soveraign-acting God, (for be doth whatfiever pleaſerb hini,
Eccl. 8, 3. and worketh all things after the counſel f/ is own will, Eph. 1. 11.)
then our Reaſon and judgment will tell us, that 'tis belt yield and lub-
mit to this God, and to comply with that which we cannot alrer.
2. All is ordered by God righteouſly. He is righteous, and he doth
nothing, but what is righteous, ſhall not the Judge of all the eartb do right? Gen. 18. 2's:
The Lird is righteous iit all his wayes and boly in all his works : fujt Pfal. 145. 17
and true are ali thy wayes, thou King of Saints. Clouds and darkneſs Rev. 15. 3:
are riund about him, righteouſneſs and judgment are the habitations of bis Pfal.97.2.
Job 34, 23.
Thrine : He will not lay upon min more than right, that he should enter into
judgment with God. This is an excellent ſubject for our Thoughts to
dwell upon when any thing troubles us. Well inay there be our content-
ment in every ſtate, when there is Gods righteouſneſs in every ſtate. Pro-
vidence may ſometimes be dark and myftericus, yet'tis alwaies juſt and
righteous. God may ſometimes croſs us, but he never wrongs us. He
doth not ſee it good in all our detires to gratifie us; but 'tis good for
us in all his diſpenſations to † juſtifie bim. Doth he remove a mercy, Pfal. 316:40
which we have not forfeited ? Doch he lay on an affliction, which we Lam, 1,18.
by fin have not deſerved ? and it ſo, doch it not become us to be filegt be-
fore him? Lam. 3• 39. Wherefore doth a living man complain, a man for Mic,7.9.
the puniſhment of bis ſin? Ob ( ſaith the Church) I will bear the indignati.
on of the Lord, for I have finned againſt him. 'Tis a ſmart paſſage that
in Prov. 19. 3. Ibe fooliſlineſs of man perverleth bis way, and his beart frettet
againſt the Lord : We provoke God to afflict us, and then we are angry with
him; whereas we have reaſon only to be angry with our felves, our own
ſins being the procuring cuſ: of all our miſeries. We have often too juft
Grounds of being troubled with our own hearts, becauſe of their pride,
carnality, unthankfulneſs, unbeliefe, &c. (this is good diſconteat ; ) buc
we never have any juft Grounds of being diſturbed at what God doth;
he being in all his actings holy and righteous. Bring it to this in your
conſideration, ſuch a good I want, ſuch an evil I teel; but is God un
sighteous
GE
526
Serm.26.
How Chriſtians may lean
righteous in either ? Surely no; For do I deſerve the one, and do I not
deſerve the other? Why then ſhould I quarrel, or fret againſt God. Dif-
content is a bold impeachment of Gods righteouſneſs, and is not that
a thing of a very hainous nature? grounded upon the greateſt falfehood
that is imaginable ? Oh take heed of it. when you are wronged, then
compluin ; but do not do it till then, and then I am ſure you'l never
complain. In a word, let this Heart quieting Confideration be much up.
on your thoughts, All is Righteouſly ordered by God, and therefore all
muſt be contentedly undergone by you.
3. All is ordered by God wiſely, He's a Gud of Judgment, Ifai. 30.18.
We real of the rings. Ezek. 1. 18. that they were full of cyesi Take the
ſeveral rounds, and windings of Providence, they are all full of wiſdome.
Ai God at the firſt made all things with infinite wiſdome, Pfal. 10.4. 24.
So he doth alſo diſpoſe and govern all things with infinite wiſdome.
And this holds true, not only with reſpect to the whole Creation, in the
general lump and maffe thereof, but allo with reſpect to every part and
parcel of the Creation ; eſpecially to man and to every individual man
in the world, Now if this was believed and conſidered, it could not
but much conduce to make us contented in every condition; For certain-
ly it muſt be moſt abſurd folly in us to find fault with, or diſlike that
which is done by God in admirable wiſdome. In our worldly affairs,
wherein we have to do with man, if we apprehend them to be perſons
endued with underſtanding and prudence, we can upon this wholly refer
our ſelves and our concerns to them, and quietly acquieſce in what they
adviſe and order. The Patients like the phyfick ( though never ſo nau-
eous) which his skillful Phyſician preſcribes. If the Pilot be skilful the paf-
ſenger faith, Let him alone, he knows how to order the veft:1, ( and fo
in ſeveral other inſtances :) And why do not we in all our concerns carry
it thus towards God, whoſe wiſdome and faithfulneſs doth infinitely trant
cend what is in man? fhall we not contentedly reſt in what he ſees to be
ficteſt and beſt for us. Vain man would ke wiſe, Job. 11. 12. He thinks
he could order things better than God doth, he will be finding faults
in Gods diſpoſal of hin; but this his wiſdome is the higheſt folly. What
a wiſe.choiſe doth God alwaies make for men? The Saints ſhall ſee it when
they come to Heaven, if not before ; may they not therefore quietly reſign
up themſelves to him, ſaying Thauſhalt chanse our inheritance fir us, as 'iis,
Pſal. 47.+? On the other hand, what a ſad choice do men make for them
felves, when in their diſcontent they will be their own chooſers! Rachel muſt
have a Child, or ſhe dies; ſhe had her defire, but it coſt her her life. Ja-
cobcannot ſtay Gods time for the bleſſing; by which haſtineſs in wbat a
world of troubles did he involve himſelf ! Por Creature ! Thou needeft
nothing more to undo thee, then to be left to chooſe thy own condition.
Didf-thou but conſider this, wouldſt thou not be contented when the wiſe
Qui creare no- God chooſech for thee? Reafon with thy felf in ſecret thus, Did God know how
se non nove. to make my person, and doth be not know how to order my condition ? He that
rar?, Ang..
bath wiſdome enough to ſteer the great viſels of the world and of the Church,
batb be nut wiſdeme enough to steer my little boat? He that bath by <h unerring
Providence
:
****
Serm.26,
in every ftate to be content.
527
Providence brought for many Saints ſafe to Heaven, dah he not kum the best
way to bring me ſafe thitber alſo? Mall he miſtake in my caſe, wb, never yet in all
the works that have paſſed through his hairds, was guilty of the leaſt miſtake?
ſay reaſon thus, and 'tis to be hoped this will lay all forms of pallion.
what a bleſſed ſerenity of mind ſhould we have in every ſtate, did we but live
in the ſteady belief, and ſerious confideration of God's moſearchable wiſdom!
4. Allis ordered by God graciouſly. PAI. 25. 10, All the paths of the
Lord are mercy and truth, unto ſuch as keep his covenant, and his teſtima-
ninc. is It Poverty, Pain, Sickneſs, loſs of Relations, worldly croſſes? All is
in mercy, and in order to mercy to Gods covenant people. I do not ſay that
all is inercy to theſe formally ! as to the things themſelves, which befall
them , ) but I ſay all is in mercy, and in order to mercy. Afflictions are not
mercy in their formal nature, but they are of mercy originally they com-
ing from God's love, ) and for mercy finally, (God by them deſigning good,
and nothing but good to then that love him. ) This is a thing in ſpecial to
be thought of by thoſe who belong to God, Others have the Soveraignty and
Righteouſneſs of God to awe them : But Saints have the mercy and goodneſs
of God, to work their hearts to a quiet ſubmiſſion to his Will. And how
much is there in chis, for the furtherance of ſuch a frame of heart in thein,
could they but by conſideration draw it out and work it home upon the ſoul!
What! a Child of God to vex and fret at this, or that! When all is intended
for his good, and ſhall be for good to him ! according to that great Promiſe,
Rom. 8. 28.
God alwayes knows what is beft for his ſuch is his wiſdome)and he alwayes
doth what is bift for his (ſuch is his mercy). Whit a heart compoſing me-
ditation it this! There's much in the other attributes before mentioned to ſup.
preſs inward perturbations ; but there's more in that which I am now upon.
Is mercy and goodneſs the ingredient in every condition? Then be it never lo
bitter the ſenſe of this muft needs ſweeten it. Is all ordered by a father? in love!?
not to hurt men but to do them good.? Oh,why then ſhould I give way to dif-
content? the truth is, it is too low for the Saints in every ffate, barely to be cons
tent: there's ſomething higher that they ſhould come up-uto, nimely to
rejoyce evermore in the Lord, and in everything to be giving thanks.So much for the Phil. 4.4.
firſt thing that I would have you fix upon, as the special matter of your Conſidera- 1 Thel. S: 18:
tion, in order to the learning of Contentment. And I beſeech you put it in
practice : when ever heart diſquier ment begins to riſe in you, ſit down, con-
fider, pauſe upon it, Who it is that orders your Condition, and how he orders it,
irreſiſtibly, righteouſly, wiſely, graciouſly.
2. Secondly, Act your confideration upon the ſtate-it ſelf in which you are ; conſideration
for out of that much may be fetched to further Contentment. Paul (our about the state
great inſtance in che Text) weighed and conſidered every ſtate into which he it felf?
was brought, and by that means he learnt in every Itate to be content : Lct us
take the ſame courſe and (through the bleſſing of God) we ſhall find the ſame
effect,
How is a Chriſtian to manage Confideration with reſpext to his ſtate: I anſwer,
1. Let him conſider that his ſtate is mixt. Its neither purely good, nor 'Tis mixt.
purely evil, but theres a mixture of the one with the other ; 'cis fweet and
bitter
G 2
528
Serm-26.
How Chriftians may learn
modi appre.
bitter mingled together : Tis not all mercy, ( thrats reſerved for Heaven ), nor
all miſery (thats reſerved for Hell ); but ſomething of both (that's proper
the middle ſtate of earth; ) Eccl.;. 14, God hath ſet the one over againſt the
other (proſperity and adverſity, comforts and croffes, mercies and attlictie
ons, ) to the end ibat man fhould find nothing after him ( fu as to find fault with
what God doth, or to ſay this and that might have been better ordered by
him ). Now if men would but let their thoughts dwell upon this, how
would it tend to the quieting of their minds in every Condition ! For ſhall me
risceive good at the hand of God, and Mall we not receive evil? Job. 2. 10, Eſpe-
cially when we conſider, (1.) That the good is much more than the evil; and
(2.) That the evil is our defert, the good of meer grace. We take but a partial
view of our condition, eying the dark ſide of it oncly, and then we vex and
repine under it: whereas did we view the whole, and think of our mercies as
well as of our affictions, we ſhould not carry it ſo diſingenuouſly towards God.
* Hezekiah had a fad meſſage ſent to him, but he received it with all ſubmiſſion,
becauſe there was a mixture of mercy in it; Iſa. 39. 8, Good is the word of
Acquieſcendú the Lord, &c. for there ſhall be peace and truth in my dayes. There's ºno ſtate
& quam minie ſo ſad in which a good man may not pick out ſomething to comfort and quiet
mè deilla que- him, therefore, Chriſtian, deal wiſely, and faithfully in this, ſet the good
rendum ; &
againft the bad, and there will be no diſcontent.
quicquid haber
2. This is to be thought of, be the eſtate what it will, 'tis but common :
circa ſe com-
whatſoever your troubles are you have many ſharers, and companions there-
hendendum in. * The Prophet fancied he was left aloneſ which made him the more fro.
eſt. Nihil ram ward in his condition); but God told him he had reſerved ſome thouſands in
acerbum eſt;
Ifrael who had not box'd their knees to Baal : And ſo fome in their tryals are
in quo non æ-
quus animus apt to think they are alone, their caſe is ſingular, none ſo croſs’d, fo afflicted
Solatium inve- as they; when God knows there are many thouſand; who drink of the ſame
niat. Sen, de Cup. I Cor: 10. 13, There hath no temptation taken yint, but ſu bas is com-
d'ad'Helvid: mon to men. (ei unter Bgativo)Pet. 5. 9. Knowing that the ſame aflictions
are accompliſhed in your brethren that are in the world. If this was but confi.
*1 Kin. 19.140 dered by perſons under afflictions, their Spirits would not be ſo diſturbed, as
they are : When tis but with me as tis with others, why ſhould not I be con-
"Olmos, ti, di content .? men will quietly ſubinit to that which is the lot of others as well as
opor. Byn
cheir own ; Ferre quam förtem patiuntur omnes Nemo recuſat. The Greek Tra-
mbvb.de mile, Gedian brings in one as hightning his miſery, and crying out, Wo is me; but
Euripid. vide why( lajth he) Wo is me, when we fuffer nothing but what is incident to all
Plut. N9. mortals? Did we but in time of need revive this upon our thoughts, it would
much alleviate our grief and obviate all heart diſquierment.
3. This ſtate doth but agrce and ſuit with the preſent life. Thou canh not
prope to the
expect it ſhould be much better, whilſt thou art here below. Conſider,
preſent life.
this and be content. We forget where we are, and look for that here on earth
which we cannot have ; and this betrays us to impatience and diſcontent..
Did we but remember and urge iç upon our ſelves, that this life is the time
of Tryals, that we are born to trouble, here, that 'tis vanity to expect rett, and
caſe, and comfort, and felicity in this world; ſurely we ſhould not be much
diſturbed at any trouble that doth befal us: Shall Iſrael then in the IVilderneſs
Durinur, it there they meet with hardſhip? Shall they, who are at: Sca be
angry
Co to,
18.
P. 475.
That which is
Serm.26. in every ſtate to be content.
529
angry if they meet with ſtorms ſhall the Traveller be offended at a little bad
way. In the lower region, would we have nothing but ferenity and calmneſs?
'Tis a thing no leſsfooliſh and abſurd,forChriſtians to be difcompoſed in their
minds, if here troubles and aftlictions Seize upon them. Alas! theſe are
inſeparable from the preſent lifc.
4. Noſtate is fubad as it might be:Ponder upon that and it will teach
you
in
It'might be
every ſtate to be content. 'Tis bad, but it might be worſe ; yea, it is worſe with
worfe.
emany: their wants are more pisiching than thine, their pains more acute
• than thine, their loffes grcater than thine, &c. Thou haft cauſe rather to be
thankful than impatient, in as much as a lifler evil carries mercy in it. But why
do I inſtance in theſe lower matters? Thy ſtate is an affii&ted ſtate, but it is not
a damned eftate; 'tis chaſtning, but is not condemning ; 'Tis ſome temporary
croſs, but 'tis not the everlaſting curſe; 'tis affliction for a moment, but 'tis not
eternal mifiry : It might be Hell, ſeparation from God for ever, burning
in that fire which is urquenchable; Thou that art freed from theſe tre-
mendaus things, wilt thou fret becauſe of ſome petty tryals', or calamitics?
Oh think of this, and be ſtill. Shall the malefactor fret at his Judge; for
fentencing him to ſome corpcral puniſhment, when he might have paſſed
the ſentence of death upon him? Thall the offending fon be angry with
his father for correcting him, when he might have diſinherited him?
Oh Chriſtian ! this is thy cafe towards God; act thy reaſon and conſide-
ration upon icto ſuppreſs all paflion.
3. The third thing that thoughts muſt dwell upon and be imployd about
Confideration
in order to Corteniment, is Contentment it ſelf, in conſidering what an of the frame of
happy and excellent frame that is. And indeed the due conſideration of conteni mert.
what it is to be Content, as e contra what it is to be diſcontented, is not
only a ſtrong motive, but alſo a very proper nieans, to further the exerciſe
and practice of Contentment.
As to the large handling of this ſubject (the excellency of a contented
frame,) I muſt not engage therein, ( for that I refer you to others, who have
done it fully ;) I will but hint a few things for your thoughts to work up-
on as occaſion ſhall require: Contentment therefore,
1. Is afrime that carries much grace in it. 'Tis a holy, good and graci- 'Tis a graciowy
ous temper of Soul. It ſpeaks the creature to have a due ſenſe of God in frame.
his Soveraignty, righteoulucſ, wiſdome, goodneſs, &c. It ſpeaks the crea- Tho c'uldgxda
sire to have a due fence of what he is in himſelf, a poor, vile,worthleſs av a faodvus-
othing, leſs than the lealt of all the mercies of God. It ſpeaks the due ſubjecti- garoui coufia
il of the creatures will to the will of his Creator, and that he lives in an en. Laert, in vit.
e ſurrender and reſignation of himſelf to the diſpoſe of his maker. Is not
Gen 32. IC
is holy and gracions? wherein doth grace more thew it ſelf than in ſuch
ings as thele (Contentmeni evidenceth much grace; Diſcontentment much
I
The former is a compound of ſeveral graces, the latter a compound
ſeveral Gus. In a contented frame there's Humility, Fai:h, Hope, Pae
ce, Heavenly mindedness, Crucifixion to the world, &c. in a diſcontented
ne, there's Pride, Unbeliefe, Impatience, Carnali yı nay practical Atheiſm
it If. The truth is, concentment is better than any comfort which we
want,
Is not Epicuri.
1
1
܀
530
How Chriſtians may learn
Serm. 2
tageous to onr
want, Diſcontent is worſe than any evil which we fel. No outward en-
joyment is comparable to the good of the one ; no outward afiction is
comparable to theevil of the other.
Highly pleaſing
2. It's a frame bighly pleaſing to God. When a man is once brought to
to God,
this, to lay himſelf and all his concernes at Gods fect, to ſay, It is the
Lord, let him do (with me and mine ) what ſeems him good, Ile like well of
whatſoever he doth ; O this pleaſerh God greatly. We are well pleaſing to him
when bis Providences are well pleaſiig to us. The diſcontented Perſon is angry.
with God; for which to be iure God is angry with him. Nothing provokes
God more than a murmuring and fretful ſpirit;nothing.p.cafushim more than a
Greatly aduan-
quiet Spirit.
3. The advantages of it to our felres are very great, it fills with confort.
He
felvei.
never wants comfort that lives Contentment. A contentcd ſpirit is ever a
chearful ſpirit. 'Tis a heaven upon earth, as the oppoſite to it is an Hill up.
earch.) 'Tis the mind at reit in every condition. A contended min hath
not only the comfort of what he hath, but alſo what he hath not. What he
wants in outward preſſion is made up to him in inward ſubmiſſion.
It fits for Duty: Lord! when the heart is repining and musinying againſt
God, how unfit is a man for Duty! but when the Spirit is ſtill and quict, all
is done well. Paſſion unfits us for converſe with men, much more for
converſe with God in holy Duties. 'Tis ſad praying, when diſcontent pro-
vails.
Animus æqu.15 It alw wyes procures that very mercy which we deſire, or some other that is better
oprimum eit.
for us. D ſcontent makes us to loſe what we have; Contentment gets us what
dimentum, we want. Fretring never ren oued Croſs nor procured a comfort ; quiet lub-
Plaut. million doth both. The Father continnes to correct the froward Child; but
when once it yields and is quiet he gives it any thing.
Ii Sweetens every bitter Cup. This ingredient takes off the bitterncis of eve-
sy State,( as the wood caſt by Moſes did the bitterneſs of the Waters :) No.
thing can come amiſs to him, that hath learned to be content.
Many ſuch advantages do accrue from Contentment; But as to the contrary
vice. 'tis a thing greatly miſchievous ; 'tis a fad inlet to Sin. what will not a
mando, wlien he is under the power of diſcontent ! He'l ſhift for himſelf, uſe
unlawful means, do any thing to better his condition; if nothing will do this
for him, he can even lay violent hands upon himſelf ;( Oh that we had not too
many fad cxamples of this !) 'Tis a fad preparation to all temptations : The
D.vil will be ſure to be fiſhing where the waters are troubled ; as Flies ſettle
upon
the galled back, ſo the Tempter betakes himſelf to the man that is in
pain with his condition. It deprives of Happineſs ; for the diſcontented
perſon alwayes thinks himſelf miſerable, and ſo he can never be happy: Nemo
felix eft qui ſur judicia miſer eſt: ( Salvian. de Provid. } It expoſes to dreadful
judgements : What ſevere puniſhments did the Iſraelites murinuring bring up-
on them ? ( Read Numb. 14. per tot. Pfal. 106. 24, 25. i Car. 10. 10.)
Now if theſe things are but laid to heart, and ſeriouſly conſidered by
Chriſtians; would not this conſideration much conduce to their attaining and
living of Contentment ? Certainly the due fixing and working of the
thoughts upon the excellency of this frame; the Sin and cvil of the contrary
ærumnæ con
frame
ܐܸܢ .
2
531
Serm.26.
in every ſtate to be content.
frame, would be of great uſe, and very effe ctual towards the compoſing and
quieting of their ſpirits, in every condition. Suppoſe it pleaſeth the Lord fo
or ſo to aflict me, to exerciſe me with ſuch or ſuch things, which are very
croſs to my deſires, and hereupon I find my heart to begin to be moved;
whats now to be done to prevent the further growth of Pallion? Why Ile
retire and weigh with my ſelf what a gracious temper of Soul, çontentment
is, what a ſimtul and curſed temper of Soul diſcontent is; how much I ſhall
Sleaſe God and profit my felf by the one, how much I Mall offend God and
prejudice my felt by the other : this my thoughts ſhall ſtay upon, and lle rea-
fon with my felf, Why art thou, O my Soul, thus diſquieted within me? This is
the Courſe which I reſolve to take in my afflicted condition, to keep my heart Pfal 42: II
ftill and compoſed, hoping that God will bleſs it to the end. Ay and ſo
do for 'tis a good one, and inany by experience have found the benefit
oſt?
But to cloſe this Head. We are undone for want of Conſideration, the
world groncs under the miſcheivous effects of inconfideration (which might
be made out in ſeveral particulars ; ) I ſnall go no further than that one
thing, which I am upon. whence is it that there is amongſt Men, amongſt
Pro eſfors, ſo little of Contentment ? that ſo few have learnt in every ſtate
to be content ? that impaticnce, repining, quarelling with God, diſcontent
are ſo epidemical? that the moſt live in the diſlike of their condition? I ſay,
Whence is this? I anſwer, 'tis ( in a great meaſure ) from the general neg.
lcct of Confideration. Could we but bring men to this, Contentation
would not be ſo rare a thing as row it is. I do not affert this one means
to be ſufficient ; but (believe me ) it would go very far. Well, As any of
you
deſire for the time to come, to be, as here Paul was ; whenever any
thing troubles you, fce that you fall upon confideration, and draw it to
theſe three Heads, W bo orders your state, How your state is circum't untiated,
What the frame it ſelf is.
So much for the firſt thing in the Direction the ſpecial Matters upon which
Particular caf-
enkſideration is to be acted in crder to Contentment. I go on to the ſecond, viz.
es whereincon
to inſtance in ſome of thoſe Special Caſes, unto which contentment doth mainly fideration is so
refer ; and to ſhew, how Confideration is to be minaged to help on the practice of be alted in or-
the duety in each of them. I have (in what hath gone before ) feldom made der to Content,
an y particular mention of theſe infances, becauſe I defigned to fpeaks par jo: Pena
cularly and a part to them, under this Head. To ſpeak to all, and that
too according to the copiouſueſs of the ſubject ) would be a valt: work, I
thill only ſingle out ſome few of the moſt uſual Caſes, and be alſo but ve-
ry brief upon them.
Heart-inquictude or Diſcontent doth too often ariſe from what is in and
about the inner man, and is of a ſpiritual nacure; as lowneſs of 8 fts, weak
nefs of grace, the continuance and (trength of sin, temptations by Satan, Gurds
withdrawings, want of Aſſuranc: and the comforts, of the . pirit, (and the li'e:)
But moſt commonly it ariſeth from things of a worldlyna'ure, wherein the
outward part is concerned, (for that is our tendereſt part, and therefore if
we be troubled there we are moſt apt to complain :) ſuch as loponeſs of
Estate, craffes in Relations, bodily Inirmitics, budneſs of the Times, injuries
2
and
532
How Chriſtians may learn
Serm 26.
and badufages of Men, meanits of rank and Quality in the world &c. There
are the chiajs which uſually difturb and diſquiet us : But now for each
of them, there is that conſideration, which is proper for the lettling and
compoſing of our minds : I muſt ſpeak only to the two firſt,
As to lowonefs of Etate, how is the world filled with Diſcontent about
that? Poverty is an afiliction which few do with patience undergo :
When the bellypines, the backstarvis 'tis hard to keep the heart in a ſubmiſive
: frame. 'Tis an eaſie matter for them that are full, to adviſe them that
are in want to be content: but if they themſelves were in wants they would
not find it fo calie a matter to follow their own advice. To live Faith and
Patience under ſtraights as to worldly things, is looner ſpoken of thin
done.
'Loveneſs of
But to take in more than what this Head ( in ſtrictneſs) leads me to, (be.
Eftale. cauſe I would ſpeak a little to the ſeveral diſcontents of men about their
earthly Eſtates, ) I will contider them as thus diverſified: ſome are poor
inded, having litle or nothing of this worlds goods, fome have a comperency,
ſome have abundince, but yet they are not ſatisfied, and ſome lole what
once they had: Now all of theſe ( though in ditferent circumſtances ) are
to endeavour after contentment; How? by Corfideration : How is that to
be managed? thus,
1. Is extreem povcrly the caſo?? Conſidered then,
The federal
1. The Lord makerb poor, and he niaketh rich, 1 Sam. 2.7. God meaſures
diſcontents of
feveral men
out to every perſon his proportion of thele things. He makes what Dividend
abext worldly and gives what Allowance ke pleaſes coevery man in the world, 1. Is
things. this confidered? I wiſh we could ſee it, in the calmneſs of their minds
who are under a los estate? The Father divides his atate among his chil .
dren, giving to every one of them his ſhare ( more or leſs) as he thinks
inect, and this being his act and will, they all ſubmit and acquieſce there-
in: And ſhall your heavenly Fathers allotting to you what he thinks meet,
fignifie nothing to the making of you contentedly to reft in his will? may
Sxch who are
in poverly,
not this great diſpenſer of Bleilings, do with his own what he plear
10 coplader of in 2. None ſo poor but they have more than what they deſerve. Who can
order tocontent. clajny or challenge any thing at Gods hands? Surely he that merits nothing
inent.
molt not murinur becauſe he hath but little. Thy apparel is very mean,
shy diet is very courſe, thy habitation very uncomfortable; Be it ſo, yet
even in theſe chere is inercy; 'tis from the wiſdom of God that thou haſt no
better, from the mercy of God that thou haſt fo good.
3. As low as you ar: in theſe things hitherto the Lord hath frovided for
you
ard y urs; and aſſuredly ( you bring his people, walking in his fear,
truſting of him ) he will fill provide. You have in the promiſe what you
want in the viſible eſtate. Dilcontent is in part founded in distruft ; take
but this out of the heart and the other vanilheth. Now why ſhould Gods
pior (I ſpeak only of fuch ) diſtruſt his provilion ? what aboundant aſſurance
hath he given ibereof? Read Pſal. 37. 3. Ifal. 39. 10. Pſal. Hu1, 5. Mat.6..
25. ad finem cap. Rom. 8 32. Hela
, 13. 5. with many other Scriptures.
4• A little with Gods blefing will go very far, and do very well, Pfal. 132.
15
what they are eth?
Mat. 20. 15.
Serin.26.
in every itate to be content.
533
TA
Water, and
Et irarus dat
plenam. Aug.
foris pauper;
15. I will aburdintly bless her proviſion, I will ſatisfie her ping with bead,
Exod. 23. 25. Te shall ſerve the Lord your God and he mili bleſs thy bread
and water. Daniel and his companions) fcd upon nothing but pulſe and
yet their counten inces apperred fairer and faster i:filh than all
the children, which did eat the King meit, lin. 1. I 2. 15. The widiwy
i Kim. Y7 12
was reduced to a low ebb, there was left but a little cyl in the cruiſe
and a little meal in the barrel; get thëſe held out, and the more ſhe ſpent
of thein che in re they encreaſed : whit ſtrange things are done with
Small pittances where the bleſſing of God is.
* Ecclef. 9, 1.
5. Tue Saints Little is batter than the Sinner; A!, Pinoy' 15. r, Bet-
ter is a little with the fear of the Lord, their greit tre fere ard true!!e there & propitius
pith. Pfal. 37. Is, A little thit a righte ius nie vir bith, is better then the riches negat Aug.
tintus dives,
of many riched.
6. No man can judge of Gads love or bated by theſe things i for he
Pauper in
often *gives riches to thoſe whom he bates, and denies thein in thoſe wborn he cella, dives
loves. 'Tis very uſual for thoſe who have molt of his love, to have in conſcientia;
leaſt of worldly thing. F Seph and Miry themſelves could bring but arcam reſpicis
a pair of Turtle doves, (the poor mans offering ) Lure 2• 27. Ney how confcientiam
poor was our Lord himſelf ! The foxes have boles, &c. Alitth. 8. 20. refpice Deo
2 Cor. 8.9.
7. God keeps you low in earthly poſſeſſions; but bow is it with yèn ia in animo divi.
higher and better things? You are poor without, are you not rich | within tiz ſunt, non in
Priv. 13. 7. There is that maketh himſelf rich, y:t hat's nothing : there is Patrimonio
that maketh himſelf poor , yet bulb greit riches. Rev. 2. 9. I know thy Senec.
poverty, bitt thou art rich : Noriche; like to Soul-riches ; To be rich in frith, * Deje&ta men-
fam. 2.5. in good works, 1 Tim. 6. 18. towards God, Luk. 12. 21. This liaris fei me-
is to be 'rich indeed : Mountains of gold are nothing to a dram of true minit cum vo
grace in the Soul.
catur ad reg.
{. You think God is ftreight handed towards you in temporal, but is num,Chryſolog.
he not abundantly gracious in ſpiritual and eternal blefli aus? Þe denies the Serm, 22,
pebble, b:it gives the pesrl; withholds. ſnad toms and trifles, but gives you dives Chriftia-
what is folid and ſubſtantial ; you hive not worldly wealth, but you na pauperras
have the Pardon of ſin, ibe Love of God, Adip!iin, Vaing with Chrijl, quia plus eſt
&c. You have no inheritance here, but you are heirs of the * Kingi ime,
quod haber,
quàm qiiod
Jam. 2. 5. the inheritance that is incorruptible, ú zdefiled, that fad.th not, non habet ;
aw.1%, (1 Pet. I• 4 ) is y'u's; you have little in the stream, but all in the ne cpaver in-
fountain, God is y:urs, and in hiin † all is y u‘s.
jufto mundo
And are theſe things trile ? Certainly then you have no reaſon to com. indigentiâ ja.
plain or to be diſcontented becauſe of your poverty. Pray, under heart- na um'eft in
rilings becauſe of this, turn your thoughts upon what hath bien hinted, omnium re.
work theſe and ſuch like confiderations home upon your hearts, be intent rum Domino-
upon them, weigh them thoroughly; and I hope this will very much omnia poffide-
re Leo. Serm 4.
ſettle and quiet your ſpirits under the loveness of yu? Eit urcs.
de Quadrag.
2. Secondly, There are ſome wi'h whom it is much butter; they have such who have
a good Allwance from God, a comfortable fupply in theſe things, lo chat.betier Eilates,
they want nothing convenient or neceſſary : Nay there are ſome who ahcund'what have the
in wealth, riches How in upon them, their coffers are full of ſilver and to confider in
Hb
goldrentment.
3
}
534
How Chriftians may learn
Serm 26
gold, their ir.-comes van and great ; and yet neither of theſe have learned
to be content, no not in their good ftate. Diſcontentedneſs lodges not only
in the breaſts of them, who have noching, but of ſome who have a competency,
yea of ſome who have abundance of theſe things: both are diſfatisfied
with their condition, as thinking they have not enough and therefore
are full of vexitious degres after more. Now if this be your conditi-
on without, and your frame within, then 'tis a moſt neceffary Enquiry,
bow and wherein, you are to act confideration, so, as thereby to arrive at
contentment? For anſwer to which I thall direct you to a few things:
Conſider therefore,
1. The greatness of the fin of diſcontent in pou, above what it is in the
perſoņs ſpoken of before. 'Tis in them who want what is neceſſary
very finful; but in you to whom God is fo good and bountiful, 'tis
out of meaſure Sixful. We blame the beggar that is angry though we give
him nothing; but if we give him ſomething, (be it never ſo little )efpe-
cially if we give liberally to him and yet he grumbles and repines, this
aggravates his crime exceedingly : So here 'tis a great fin in the pooreſt
to murmur againſt the Lord; but in you, to whom he is ſo liberal,
(at leaſt to give you enough,) the fin is much greater. This ſpeakes
you to be guilty of prodigious in gratitude to God, and of very inordinate:
love to the world, ( both of which are ſins of a crimſon tincture. )
2. Hizo contented and tbankful would many be, if it was with them, as it is
with you! Had they but pence for your ſkillingsſkillings
Quàm multos eſſe conje&as, qui ſeſe for your pounds, and pounds for your hundreds, they
cælo proximos arbierentur, fi de forru-
næ tuæ reliquiis pars iis contingat? Boeide would think themſelves well provided for, and
de Conf, Phil, 12. pr 4.
ſerve the Lord with joyfulneſs. Nay you your-
felves in your firſt entrance upon the world, when
your beginnings werc very low, when ( Jacob like ) you had little more
Gen. 32. 10. then a ſtaffe in your hands ; did not you then think, if you might but
have that meaſure of worldly things which now you have, you would
look upon God as dealing very graciouſly with you? And now he hath
anſwered your expectations and deſires and yet you are not content,
ed.
.
3.
Chriſtians are to bound their deſires after things below not to ſeek great
things for themſelves here fer. 45:5. If God will give ihem but what
is necefſiry, they are norto quarrel for the want of what is fæperfluous. The
Covenant-indenture goes no further then food and
Tesplis x tgutlu Olsthopaide raynzent ; therefore, * baving food and raiment let us
Š xoguñuelle Ilidor. Nihil haberdi. be there with content, 1. Tim. 6. L. Jacob went no
ves de divitiis niſi quod ab illo poftu- higher than thife, Gen. 28. 20, 21. Chriſt directs
ar pauper, vi&um & veftitum : cætera
omnia fuperflua lunta Auguſt
. de verb. us to go no further in our prayers than daily bread,
Dorn.cibus & porus ſunt divitiæ Chriftia. Matth. 6. 11. If we may be ſupplied with theſe
norom, Hieron.
we have no reaſon to be diſcontented for the
withholding of what is more. A competency is all
that we can or ſhould expect. The Iſraelites murmur if they have not
Quails, Manna would not content chem : they had their Quails, but
they had better have been without them.
4.4
Serm. 26.
in every ſtate to be content.
535
popu.
can, Citò ex.
4. A little ſufficeth Natureleſs ſufficeth Grace ; but Coveteouſneſs is never ſatis- Satis eft
fied. Was it not for this, how
happy might we be ! and alwaies ſay, as to lis floviuſque
Gods allowance, 'tis enough! Nature is content, Grace is thenkful, Corruption
Cererque-La-
only is ravenous and qucrulous.
plerur natura
necéffiras;
frigus & fames fimplici veftitu & cibo expelli poteſt. Hieron in Jovin. Ad manum eſt quod fat eft
Senec. Parabile & expofitum quod natura defiderat. Put Quod naturæ fatis eft, homini non eft. id. Ep,
119. Diſcite quam parvo liccac producere vicam, Lacan.
$. A Great and overgrown ſtate is inot the beſt state ; which if men
did conſider, they would not be greely to have it, or diſcontinted upon
the not having of it. As to the truth of this, do but ſet Ambition and
Avarice afide, and let Reaſon, Experience, prudent Obſervation be conſulted,
and the thing will be unqueſtionable. There is a middle state, ( both
Oprimus pe
as to honour and riches ) which certainly is the beſt estate. Agar made a cuniæ modus
wife choice when he prayed Give me neither prverty, nr riches ( feed me eſt, qui nec in
with food convenient for me, Prov. 30.8. A full eltate is not beſt for Duiy; paupertatem
for we often fee ( through the naughtineſs of mens hearts ) that they who
cedir,nec pro.
cul à pauperta-
have moſt in the way of Mercy, do leaft in the way of Duty, I deny not, tediſcedit.Semo
but that ſome who are very rich are alſo very good, living in all due pi de Tranq.
ety towards God, and doing much good in their places towards men (and animi.
'cis pitty it ſhould be otherwiſe); but I fear this conjunction is ſomewhat
rare. The ground that lies loweſt uſually is inoſt fruitful; the earth that
hath the rich ft mines in it commonly is molt barreu: who ſerves God
leſs, than they who are mod wealthy to their ſhame be it ſpoken ) you
would have more of this world, and fret that God keeps you ſo much
under ; Alas ! you know not what you deſire ; had you more it would be
hørtful, if the ettate was better, the heart would be worſe. Again, as Ecc!er. 5. 13 .
*tis not beſt for Daty, ſo neither for Safety: who are expoſed to co ina-
ny dangers, as they who ſwim in earthly treaſures ? The higher is the
building, the more 'tis endangered by fierce winds ; great Veſſel's ftrike agitaturingens
Sæpius venitis
where lefler go with ſafety ; the ſhip that Sails with a full wind, and Pinus. &c.
all its fails up, is more apt to overſet; ſuch who feed high-are in moſt Horat:
danger of Feavers and Surfeits : Every condition hath its inares, but the
high condition is exceeding full of them. And once more, ) 'tis not
the beſt for Comfort, The poor envy the rich, when in truth they have
more cauſe to pitty them. Oh the cares, diſtractions , hurryes that they
live under ! In all their great enjoyments, how lite
tle do they enjoy either Gud or themſelves ! ( and Pauperes ditioribus eo plerumq; lætiores
can any ftate be comfortable without theſe ) Luk 12. quò animus corumin paucioribus diftrin.
gitur Sen. ad Helvid. C 12.
15. Take heed of Covetoufnefsis for a mians life, i. e.
the comfort of his life ) confifteth not in the ahun
Tantis parta malis curâ majorc merúq;
dance of the things which he poſeſeth. The caſineſs of Servantur; mifera eft magni cuſtodia cena
the garment or ſhoo, doth not lie in its bigneſs, but ſuso Juven. Sat 14.
in its fitneſs : And ſo tis not the greatneſs of the E-
ftate that gives comfort, but the fuiting the mind and the eſtate, (be it
what it will.) There often is that ſerenity of mind in a poor cottage which
is not enjoyned in the Stately palace; The mean man Sleeps better on a
Hb2
bard
over
536
Serm.26.
How Chrifiians may
learn
Dard bed, than he who lies upon his bed of down ; and there is a more
charful ſpirit where the fre is courſe, than where there are the greateſt
duinties. You fondly imagine, could you but skrew up your eftaces to
ſuch a hight, then you thould ( and would ) live with comfort : but (I
pray you ) Why muy you not do ſo now, under whut you have already? ( as
that Commander anſwered Pyrrhus defizning ſoand ſo to enlarge his conqueſts
which when he had done then he would fit down and be quiet and live merri-
0.
ly): ſhould you arrive at what you aſpire afeer, you would find yourſelves
thin in bs as far from what you promiſe to yourſelves as now you are.
It appearing then that the great eſtare is not the beſt, why ſhould any
vex and be diſturbed becauſe that is denyed to them?
Ć. The contented man is never puor (les him have never ſo little,) the diſcon-
Cui cum pau- tented man is never rich ( let him have never ſo much. He is not rich
convenir Dives who puffefleth much, but who delires no more than what God gives him.
eſt, Sen. Non! The way to be indeed, is not to encreaſe the wealth, but to leſſen the co-
qui parum ha- vetings of the heart after more. He that is ever dcfiring is ever want.
pluscupit pau- ing, and he that is everwanting is ever pour.
per cft Idem
Ep. 2. Nihil intereſt utrum non deſideres an habes, Ep. 119. Defunt inopiæ multa, avariciæ omnia.
Ep 108, Nunquam patum eft quod fatis eft nunquam multum eſt quod fatis non eft. Ep. 119 - Sem-
per inces quicunq; cupic - Claud. Multa petentibus deſunt mulca ; benc. eft cui Deus obtulit par-
câ quod ſatis eſt manu, Horat,
μη παρω τίω κτήσιν αυξαν, αλλά τίω επιθυμία».
Hirão Plato.
&c.
7. What are theſe carthly riches that any should be thus inſatiably greedy
of them? Surely there's but little in them, ( fancy, miſtakes, ignorance
bcing laid alide, ) they are no better than unſatisfying, periſhing, uncertain
things, Ecclef. 5. 10. He that loveth ſilver ſhall not be ſatisfied with ſilver ,
nor be that loveth abundance with encreaſe. Men may fill their bags and
chefts with ſilver and gold, but they cannot with them fill thiir Souls :
No, the Soul is a thing too great to be filled with fuch litole things as
theſe are. Hid you all that you defire, you would be but where you are,
di ſatisfied ftill; for your * defires would ſtill grow as taft as your riches
ſhould
grow; yet more inuſt be had, and that is the
* Auri namq; fames parto fit diajor ab au- bane of fajtaction. * Alexander could conquer the
ro. Prudent Creſcntem ſequitur cura pecu- world, but the world would not ſatisfie him : he
niam, Majorumq; fames: orar.
matnr lucro avaritia , non reſtinguitur. wept becauſe there was no more worlds to conquer.
ombor.
Vanity of vinities, all is vanity and z exati'in, 1 ſay
* Æituat infælix angufto límite mundi, too, they are piriſhing and uncertain things that's
ums Pellxo. juveni non ſufficit orbis,
the Epithile of the Apoſtle , trujt nut in uncertain
rich s, i Tim 6. 17. 1Vilt thju ſet thine cy:s upon that which is not ? for
riches ccrtainly make themſelves aings, they fly away as an Eagle towards
beaveit. This we lee verified every day; and if ſo, doth it become a min,
much inore a Cbriſtian, to be diſcontented becauſe he hath but little of
fuih vain things as thule are.? Mtuinks ſuch thould ſcorn to have their
gener us minls diſcompoſed for ſucio rifles,
8. As they are, dying things, fo. we are dying Perſons. What though we be
Atraitned
mas
content.
Serm.26.
537
ftraitned in chein? 'Tis not neceſſary our Eſtates (hould be very large, when
our Lives are not like to be very long. A little money ſerves the Traveller that
hath but a ſhort journey to go ; Parum vie, quid n:ultum vidrici ? Might we
cither alwaics live, or when we die carry with us into another world what we
have laid up in this,then our grecdineſs of theſe things would be inore cxcuſable:
but neither of theſe are to be expected. Job. 1.21. Nakrd came I out of my mo-
thers womb, and naked mall Ircturn thither. i Tim. 6. 7, For we brought nothing
into the world, and it is certain we can carry nothing ru!. Grace will accompany
us into the other world, but o:her things muſt be all left behind. And (which I
would further add jis it not ſtupendious folly for dying men who yet have never
dying fouls) to trouble themſelves ſo much about dying things? Have not they
other things to mind? and ſhould not all their ſolicitudes be employed about
thoſe things ? ſuch as the things above, the Kingdome of God and his righteouſ Col. 3. D:
nefs, treaſures in Heaven, &c. If eternal things and the eternalſtate was but Matth. 6.33.
Math. 6. 20.
thought of, everyſtate here would be good enough.
9. Tbe leſs any have, the lfs they are to account for at the Great Diy. Eve-
ry man is accountable to God for what he hath of this worlds good í for that
is but a Truſt, and he that is the Lord and owner of all will reckon with inen
how this truſt is fulfilled ; and according to the proportion which
they are entruſted with, ſo will the account be taken. They therefore
who have great Eſtates, and do but little good with them, will have a lad account
to make at the Great Day. Now how litele is this conſidered! We are al-
waies graſping at more, not conſidering that the more we have the more wa
fand accountable for, when we ſhall be judged Do ivc improve what we
lave? if we do not, 'uis mercy that the Lord intrutls us with no more. One
Talent will be too much if that be not traded for God: why then ſhould we
be angry if we have not five? All would live in large houſes, but will they
be able to pay the Rent that ſuch houſes are ler a:? if noc 'uis better for
them to content themſelves with a meaner habitation : and fo'ris with the
thing which I am upon. Many at the Great Diy will rejoyce they had no
more whilft many will wiſh they had not had fomuch.
10. To conclude this Head, Dath any man better his Ejtate by diſc.intenta Plutarch.
Is that the way to improve it? Curtainly No ! It often makes us to loſe mues partner
what we have; but it never çots (15 what we want, ( as was ſaid before
in the General.) In the diſtribution of his bleilings God will not be dealt
with in this way. He that will eat or drink more than what is fufficient,
often vomits up all; fo he that will have more then what God lees.con-
venient for him, lotcih all by this greedinelia:
I have been large upon this becauſe of the Comminneſs of Diſcontent in
this caſe, and the exceeding great finfulneſs of it. . You whom the Lord
hath bluffed with Competent Estates, eſpecially You whom the Lord hath
bleſſed with full Ejtates; be ſure you lcarn and live contentnient : and
when ever the heart begins to be unquiet about the proportion allotted to
you, go over in your thoughts what hath been propounded for you to con:
lider of, and I truſt you will find good by it.
3. There is a third Cafe, viz. Some bave. loft mbit once th y bad, or awd
Cõnfideration
to further.
perſues them in the way of their Cullings with Life upon Lose, This is a trial.conrens ment
under ander Lopes
.:
:
3
538
How Chriſtians may learn
Serm.26.
de Tr. An.
0
2
under which mens hearts are prone to be enflamed; 'tis no eaſie thing to
bear it with patience and contentment: eſpecially when loſſes come thick and
go very deep; when a conſiderable part of the eſtate
||Cogitandum eft quanto levior dolor ſit is taken away, nay ( as it often falls out ) the wbole:
non habere quam perdere; & intelligemus on this is greatly amictive and wounds the ſpirits of
minorem damnorum effe materiam:Senec. men very inuch! Of the two, || we find it by expe-
rience an calier matter, to be contented under that
Tolerabilius eft faciliuſq; non acquirere,
quam amittere , id eoq; latiores videbis poverty which a perſon hath alwayes been in, than
quos nunquam fortuna reſpexit,quam quos
under that whichi he is brought into by ſome fevere
deſeruit, idem ibid.
interpoſures of Providence ; former plenty puts more
bitterneſs into preſent penury; 'tis a greater atfiction ( to common ſenſe ) to
have an eſtate and to loſe it, than to be without an eſtate where it was never
had : this fuiſſe fælicem is a great aggravation of miſery. But to the thing
if felt ! It plealed the Lord lately to lay this City in aſhes į and O how
great, how univerſal were the loſſes then ſuſtained ! your houſes were burnt
down, many of your goods conſumed by the mercileſs Hames the great fup.
ports of your livelihood removed, and many thouſands of you had that
wound then given you thac you muſt halt of all your daies. Since that you feel
the ſad (ff.čts of war, loſſes at Sca, decay of Trade, &c, upon which it is
not with you as formerly it was, there's a great diminution in your eſtates.
Now was, and is, all this undergone with contentmenit? In rheſe diſpon
fations of Providences, have you learnt contentment? Would to God it was
fo! If it be not ſo as yet I would defire you to fall upon Conſideration, and
I hope for the future it will be fo.
1: How, or wherein is confiderration to be acted, ſo as that under worldly
leffes you may be contented? Why thus : Conſider Gods band is in
them, and they all iſſue out of his will. Men may be the inſtruments, but that's
all, they do but accompliſh that which God will have to be done. Therefore
what ever thy loſs be for the matter and degree of it, however it befals thee,
eye God in it, fee it as ordained and ordered by him ; let thy thoughes fix up-
on this, and thy heart will not dareto murmur. What are thy loſſes to thoſe
which Job underwent?All was ſwept away from him in a momentiyet he confi-
dered the Suprcam Agent in all this and this kept down all paffion, The Lord gave
Iob. I. 211
Abftulit,fed &e and the Lord bath taken, bleſed be tbe name of the Lord. o(laich he j'tis
dedit, Sen. the Lord, and the Lord who gave ; I ſubmit. May not the great Sove-
Ep. 64. raign of the world do with us and ours what he pleaſeth? May not he dimi-
niſh and withdraw all our bleſfings as he ſees good ? He that gives, may not he
take? Hath not he a greater propriety in what we have, than we our felves?
It being his corn, bis wine, bis wool and flax, may not he diſpoſe of it at his plea-
fure? Doth it not become us contentedly to * return what he fees meet to
Quandocunq;
recidere jube." lend us but for ſuch a time? Pray think of this, or you'l never learn in a lofing
bitur,non que- ſtate to be content.
2. Poſſibly Somerb.ing is takou anay, but all is not ; more is left than what is
gratias ago pro taken; he that might have ſtripp'd thee to nakedneſs, hath only cut off a skirt
eo quod poſle- of thy garment; haft thou any reaſon to fret againſt the Lord ? that would
di habuique be highly baſe and diſingenuous. He to whom all was forfeited, takes but a
idemde irang. part instead of the whole; Surely thou art not to impeach his juſtice, but to
admire his goodneſs.
3: Whence
Hol2. 9.
retur cum for.
tuna,fed dicer,
An.
Serm. 26.
in every ſtate to be content.
539
3. When ever we meet with theſe rebukes,'t would be well to conſider whe-
ther we did not need them? A full dyet is naught for diſtempered bodies, there. 1 Pet. 1. 6.
fore the Phyfitian preſcribes a more ſparing dyet.\ when we are full fed with
theſe comforts, have no loſſes nor croſſes in the world, we are apt fo grow
proud, ſecure, wanton, to forget God, to caſt off Duty, to dream of an earth-
ly paradiſe to ſay it's good being here, to negle& fpiritual and divine things :
'cis high time therefore for God by theſe waies to cut us ſhort, thereby to reduce
us to a little better temper of Toul. If the fap run out too much into the
branches, there's no way to preſerve the root, but by the cutting off the Luxu-
riant branches. God will have a thouſand Eſtates to be loft rather then that
one foul ſhould be loft. The burning of Cities is nothing, if that be neceffary to
the Saving of Souls,
4. Suppoſe All be loft, in that All we loft but little; for the All of this
world, is but one remove from a meer Nething. Perdidit infælix totum nil, is
applicable to the loſſes of the rich as well as of the poor. Is there any thing
in this, but what might be expected from the nature of the thing? therefore
there ſhould be no diſturbance about it. Who will be concern'd at the melting
of ſnow? What wilc man will be moved for the breaking of a glaſs. 'Tis
ſtrange that a Jorab ſhould be in ſuch a pet for the withering of a gourd, Prov.
27.24. Riches are not for ever, and doth the Crown endure to every generation,
i Cor. 7.31. The faſhim of this wärld pa leth away.
All the Eltate here is
made up of Moveables: that uſual diſtinction which is good in Law is not fo in
Divinity
5. Again chou ſaiçft all is left, but if thou beeſt a child of God, the beſt is
-- perdide-
yet ſecure. God, and Chriſt, and Grace, and Heaven are yet chine; and no loſs
is very confiderable ſo long as chcle are ſafe.O believer! in all thy loſſes be quiet dederat Deus;
and cheerful; God who is thy portiton is the ſame for ever. Jeb luft all he had ſed habuit ip
from God, but God himſelf he did not loſe, and in him he had all that fum qui omnia
dederat Deum
he had loſt. Never complaine till God be loft ; -Fas tibi non est de fortuna
Augusti
conqueri ſalvo Cæfare ( faid Seneca to Polybius) Let the ſtars diſappear, if we
may have the Sun, who will be troubled ? let the earthly things vaniſh, ſo
long as God abides 'tis enough. Had we the whole world to loſe, one God
would abundantly recompenſe the loſs of all of it. Many are inward gainers
by their outward lofjesi by having the leſe of the creature they have the more.
of God : O happy exchange the worſe their condition is without, the better
it is within, ( in reſpect of grace and comfort.)
6. "Tis an excellent frame of ſpirit, under loſes to be patient and contented.
All the poſfellions of fob, when he was in the height of them, did not
reflect ſo much glory upon him, as his bleſſed ſubmiſſion when he was
deprived of them; then God bleſſed him, now (in another ſenſe ) he bler-
cd God: all are convinced they ſhould do this when God gives, but 'tis
very rare for any to do it when God takes away, Micati's inother had
fome Seckles of silver taken from her, and ſhe falls a curſing, fxdg. 17. 2.-
this precious Saint. had all taken from him, yet no curſing (as Satan had
belied him ); no, nothing but blefing God. ris an excellent temper
comfortably to enjoy outward blefling: whilſt God mak continue them, contented.
ly to part with them when God shall remove them. Suave eft. Si quid das, para
rar omnia quæ
540
How Chriſtians may le 18
Serm.26
q
vus dolor bncübi tollis. when I ſee any carrying is thus, I conclude, that
earthly things are not to) faſt rivotted in their hearts, ( as 'uis a figne
a tooth is loſe which is drawn out without much pain,) and that they
are duly affe&ted towards God, heaven, and heavenly things.
Theſe are ſome of the things the due conſideration whereof would much help
on contentorent under Lafes. And so much for the uſing of this means towards
Hox Confide.
the furtherance of tranquility of mind, with reſp:ct to what may difturb it in
and about the Eſt ate.
Tarion ought to
be added in or
2. Secondly, I'le inſtance in Relatinns. In and about whom, there is as
der to Content- much of mercy or afiidiin, cimfırı or diſcontirt, ar.d (conſequently) of content
ment under
crofles in Kela.
or diſcontent, as in onc any thing whatſoever.
tions,
The Diſcontent uſually is occafioned and vented in theſ: thrie, cafes
The want of Relationé m.c. d fired.
7 he death of Relations much bel ved.
The uncomfirtableneſs of Relations who are Spared.
Now Conſider ition, wiſely, and faithfully minaged, would be of great uſe
to allay all ſtorms and to keep the heart even and calm in all theſe cafés: and
therefore my next work is to ſhew, what we are under each of them to cnſider,
in order to the promoting of this frem. But I muſt of necellity be briefer un.
der this Flead than I was under the foriner, that I may not draw out this D.f.
courſe to too great a length. Wherefore I will but ſhortly ſet the particulars
before you that you are to conſider of, and leave the enlargment of them to
Homo as to the four ſelves in your conſideration.
want of Rela. 1. Waercin Relations are much deſired, but denyed and withheld, there is too of
tions deſired. ten diſcontent. As to instance only in Children: What daily inquietudes of ſpirit
are there in ſome becauſe of the want of theſe! they have inany other com-
forts, but the not having of this imbitters all. Abraham himſelf was much
troubled about it, Gen. 15.2,3. Lord God wohit wilt thou give me ſeeing Igochild-
leſs ? Behold to me thou haſt given no feed, and ſo one born in my houſe is mine heir.
But Iiachels paſſion roſe very high, Give me clšildren (faith lhe to her husband)
or elſe I die, Gen. 30.2. Children are very great blefings; they are promiſed
as ſuch, Pfal.1 28 3,4. Cand in other places ; ) and indeed they are one of the
ſweeteſt flowers that grow in the garden of earthly comforts; hence'cis hard
for perſons contentedly to bear the want of them. But whoever you are,
upon whom this affl ction lies, pray labour after a contented mind under it:
and in order thereunto Conſider,
1. It is the Lord who withholds this mercy; for he gives it or withholds it
as ſeems good to him. Providence is not more ſeen in any of the affairs and
concerns of men,than in this of Children:that there ſhall be many or few fome or
none, all fails under the good pleaſure and diſpoſe of God. When Rachel was
fo patſionate under thc want of theſe, Jacob rebuked her ſharply, Am I in Gids
(tead, who bath withheld from thee the fruit of thy womb ? Pfal.127:3. Lo chil-
dren are an inheritage of the Lord, and she fruit of the womb is bis reward, Pfal.
113:9, Fie makesh the burrin woman to keep h:uſe and to be a joyful Mother of
children. Now if this was duly thought of, would it not quiet the heart?
Wlien the thing is ordered by God, Mall we diſlike and tret at what he
doch? May not be diſpenſe his bl.llings where he pleaſeth? Oh if he will give
Gen. 30.2,
we
Serm.26.
kinevery phate to be content.
$42
.
4:
we ſhould be thankful in the owning of his Goodnefs ; if he will deny, we muſt
be patient in the owning of his Soveraignty.
3. Sometimes this mercy is denyed, but better are beſtowed. God doth not
give Children but he gives himſelf and is not he better than ten Sons (as Elka.
nah ſaid of himſelf to Hannab, 1 Sam. 1.8.) There is a better name, than that
of sons and Daughters (promiſed, ifa.563,4.) They who have that better
name have no reaſon to murmur, becauſe they have not that which is worſe.
They who have God for their father in heaven, may well be content to go
childleſs here on earth. If God will not give me the Jeffer, yet if he gives
me the grçater good, have I cauſe to be angry?? Surely no more than he hath,
to be angry with me, to whom I deny a braſs farthing and give him'a purſe
of Gold.
3.
Children Songetimes are withheld a long time, but thły are given at laſt, (of
which we have many inſtances. The cale is ever desperate ſo long as we
can fübmit and wait; 'tis to be hoped God deſigns to give us that comfort un-
der the wait of which we can be contented.
If Children be given after froward and irregular deſires of them, 'tis
to be queſtioned whether it be done in mercy; and 'tis to be feared this frame will
very much ſpoil the inercy. What we get by diſcontent, we feldome enjay with
comfort. How many parents have experienced the truth of this ! They were
not quiet till they had Children, and leſs quiet after they had them; they prov-
ed lo undutiful, ſtubborn, naught that there was niuch more of vexation in the
having, than there was in the wanting of them.
5. Many wanting the comfort of this Relation, is pleaſith God to fill up the coma
fort of their other Relations : The Husband or the Wife are the better ; becauſe
there are no children, and ſo the Lord recompences what is denied in one Rey
lation, by doubling the comfort of another helation.
6. Children are great comforts, but they are but mixt comforts. The Roſe hath
its ſweetneſs, but it hath its pricks tco; and ſo 'tis with Children. Oh the
cares, fears, diſtractions that parents are filled with about chem! They are ćera
tain cares, sencertain comfirts, (as we uſually expreſsit). We eye the iweet on-
ly of this Relations and that makes us fretful; did we cy? the bitter allo; we
ſhould be more ftill and calm.
7. Had we this mercy in the height of it, fil'd up in all reſpects according to orer
defires and expectations, 'tis a thouſand ta one, but our hearts would be too much ſet
mpon it. And that would be ot tatal conſequence to us many accounts's and
therefore God foreſeeing this, 'tis out of kindneſs and love that he with-
holds it from us.
Theſe things being conſidered as to this affliction, methinks they ſhould very
much diſpoſe the heart to contention under its
2. Secondly. When dear Relations are taken away by death, then its time of How as to ibe
Diſcontent
. To loſe a tender Husband; an affectionate Wife, an hopefur Child, loſs of Relati.
a faithful Friend, oh, this is a cutting tryal, a very ſmarting rod ? under which ons ?
'tis no carie thing to keep the ſpiritiſedate; free from all paffion and diſcom-
poſures! Yet as hard as it is, Confideration would much facilitare it ; Conti-
der cherefore,
1, About the true ſtating of this afflictime \'Tis great to us becauſe of the
greatneſs
li
943
How cbriftian't may learns
Serm-26.
greatneſs of our affe&ion ; but otherwiſe as to the thing in it felf, is i
more than the breaking of a pitcher? Than the dying or withering of a
Aower ? than, the nipping of a bloffome and will any confiderate perſon
be much moved at ſuch things. as theſe? The Heathen bore the death of
bis child very well upon this confideration ; when news thereof was brought
10 him, he was not diſturbed ;- for ( said he knew I begot my child mor-
tal. We forget what theſe comforts-arey and then we fret at the loſs of
them.
2. Think of the commonnefs of this affliction. You think never was any forrow
like to yikrs, never did any.borcluch a Husband, or ſweh a wife, or ſuch a Child
as you have done; Alas! this is but the fondneſs and exceſſe of love. Many
have loft as dear Relations as you have loft (let them be what they will; ) you
are not the firſt, nor will be the laſt; who are thus exerciſed. When a Mercy
is common in our eye, we ſet it too long; when an Affliction is ſingular in our eye,
we ſet it too bi, hy:
3.. ?Iis God binſelf who makes this rod, If a ſparrow doch not fall to
Morth, 10:29: the ground withoue him ? certainly a dear Relation doch not, ſhall we not
be filent before him? He that gave he hath taken , he that hath a greater
right 40.Husbands : wife, Child, than any of the Poffesfors have, he hath
ſeen geady to call back what is his own; ſhall any vex at this? D.ad
Moderno e , Relations are not * loft, but reſtored to their firft owner, and though'tis our
til henderdsAffli&lim to loſe them, yet'tis † mercy that ever we had them: both muſt be
put.
ÁTNS TO á together and then the heart will be quiet.
manu od aua, 4. Is all taken? if not, thou haſt no reaſon to complain. The child is
qd daarh, taken, but 'cis but one of many; but the Husband is yet (pared; thou
inefwinds muſt not be impatient for what is removed, but thankful for what is con-
Epictet.
tinued; as Themiſtocles when Amyntas took away fome of his diſhes, bore ,
+ Suftulit libe- it contentedly, ſaying. He might have taken all. And pray keep down all .
dederas ; non paffion, for this may make you loſe what you have though it will not
contriftor segain you what you have lost. Oh but (ſome will lay) may only child is dead:
quodrecepiſti, Is it ſo ? Thy affliction is the greater, but shy contentation muſt be never ;
ago grarias the leſs. He that gave an only for to-thee, may take an only child from.
quod dcdifti,
Hieron, ad Ju thee : Ifaac was an only ſon, and yet Abraham willingly offered him up
lian. Non mee. to God.
remusquòd - 5. Iwas high time for God to make a breach upon you. 'Tis the wiſdome
lem amifimas. of God to bis, he will not let them have long what they overlove: Had you
féd gratia ngi. Iuued leſs, the child might have lived longer. When chefe comforts are too:
buimus. Idem. much in our hearts, they mul not be long in our hands. It's infinite mercy
'that God will fecurc our love to himſelt,
and take that away from us, which
would take off our affections from him...
HOmnia ifta
nobis accedants 6. "Tis teist tomper of foul, Chriftianity.calls for, quietly and readily to
nog hæreant, refign up all our comforts to Gods diſpoſc.. Chriftian! 'tis a grear part
ut fi abducang:of thy religion to be content under hele croſſes not to have thy corn
tur, fine ulla forcs fora, from thee (as the plaifter is from the felh) but to come of tajily as
.
tionc diſce-
the glove doch from the band,
dane, Senec. 7. Wnere there is ground of hope that she everlaſting ſtate of dead Relations is
ſecured (as there is for the Adule who lived in che fear of Gody for Children
de-
€8.74
+
Serm.26.
in every ſtate to be content.
543
&c:
deſcending from Parents in covenant with God ) bere sis meer ſelf love
dobich muſt cauſe diſcontent. For had we true love to the dead, we ſhould
rejoyce in their advancement, as Chriſt ſaith, Job.14.28. ¥ ye loved me,
ye would rejnyce, becauſe I go to my Farber. You are troubled becauſe they
are not with you, but you ſhould joy in this that they are with Chriſt,
(which is far better.)
Phil 1.2T.
8. Think hopp others have undergone this tryil. Aaron had this ſons cut off
.. by a dreadful Judgment; but 'tis ſaid of him, he held bis peace : So it was Levit
. 10. 5.
with fob, and yet he blefed the Lord: So long as there was hope of the job. t.21.
2 Sam. 12. Igo
life of the child, David prayed and faſted; but when he law Gods will
was done, he roſe up, and eat, and afflicted himſelf no more. Nay I might Sce Val. Max.
rccite ſeveral examples of Heathens, who did to the fame of us Chriſtians) 1.5.C.10.
bear the death of dear Relations with great æquanimity and undiſturbedneſs
of ſpirit. Well! I hint theſe ſeveral things to you, when any of you are
thus trycd, I allow you a due and and regular grief and ſenſe of Gods
affli&ting hand; but there muſt be no vexing or dilcontent under it; which
the Conlidering of the forementioned particulars may very much prevent or
semove.
3. Thirdly, When Relations coniinued prove wacomfortable, this occafions Home as tona.
daily riſings of heart, and much diſcontent. O the ſad fires of paſſion comfortable
which hereby are kindled in many ( too many ) hearts and houſes ! The Relatiiens?
comfort of Relations is grounded; upon ſuitableneſs: where that is not the
roſe is turned into a briar or thorn: what is unſuitable is uncomfortable,
(as the yoke that doth nut ſuit or fit the neck is alwaies uneaſie). Now this un-
ſuitableness refers either to the natural temper, or to ſomething of an bigher na,
ture, in boch'tis very afflictive; but eſpecialy in the latter.
There is an unſuisablenets in reſpect of ibe naturaltemper or diſpoſition. I
intend in this principally Husband and wife, i.e. The one is loving, mild,
gentle, of an even and calm ſpirit, ſweet and obliging in his (or her) con-
verſe; the other is quite contrary, forward, paffionate, cholerick, hard to
be pleaſed, alwaies quarelling, &c. Here's a.croſs now, and a heavy croſs
too; but whats to be done by them that bear it, ſo as that they may
learn Contextment under it? why, let them be often in conſidering theſe
things.
1. Ibat God batba Special band in shis affli&ion: 'Tis he who brings pero
fons together in this relation ; he made the match in Heaven before it was
made on earth, and therefore he is to be eyed in all the conſequences that ac-
tend it: if it be comfort, he is to be bleſſed for it, if it be diſcomfort, he is to be
ſubmitted to under it.
2. Thoughabis be a floarp tryaliyet'tis for good where its fanftified. It drives
many nearer to God, weans them more from the world, keeps them humble,
draws out their graces, gives them experience of ſupporting mercy, learns
them to be more pitiful to others, (and the like).
3. May be ibis is the only affliction with wbich ſomie are exerciſed. In all things
elſe 'cis mercy, only in this thing God lees it good to afflict : Surely ſuch have
little reaſon to be diſcontented. What? under ſuch varjety of Gignal mercies,
canit thou not bear contentedly one ſignal affliction.
1 i 2
4. The
544
How Chriſtians may learn
Serm.26.
"
: ;
,
4. The Croſs is beavy; but patience and contentedneſs will make it lighter.
Levius fit patientia quod corrigere et nefas : The more the Beaſt ftrives the
more
the yokes pinches, the more quiet he is, the leſs it hurts him: and ſo it is in that
you will be angry, it moſt be with your ſelves not with God.
6. Death will ſoon put an end to this Croſs; and we ſhall ſhortly be in that
ſtate, wherein we ſhall have nothing unſuitable to us.
But (2) There is an unſuitableneſs in higher things: ſuch as do more im-
mediately concern the hanour of God and the cverlaſting condition of Souls ;
as Grace and no Grace, Holineſs and Gng Godlineſs and Vngodlineſs. Here now
I printipally intend Parents and Children, (though other Relations may be
included alſo.) Here's a Parent that fears God, that lives an holy and god-
ly: life, that owns the good wayes of God, and walkes in them, &c. But his
Child or Children are of a quite other Spirit, and take a quite other.
courſe ! oh they live in ſin and wickednels in open enmity to God, carrying
it is the Sons of Bėlial, They curſe, ſwear, dink, de file their bodies, prophane
Sabbaths, neglect dutics, ſcoife at Goodlinéls, puff at all good counſel, diſcover
a Spirit obliinately ſet againfi God. C. This is an affliction of a very great ::
Haturé, caller by the head and ſhoulders than leveral that have been ſpoken un.
to before; yet nany godly Parents grone under it, whole head and hearts
are broken by ungodly Children, (and never was this afflictiou more common
than now, when youth is ſo much debarched:) I verily believe many good Pa-
tents could with much leſs grict bear the death of their Sons, (were they but
fit for it,) than that which they faily undergo, through the wickedntſs of
their lives.
Truely theſe are much to be pittied; yer I would defire them to
labour to be contented, and fubmiſſively to bear this heavy croſs.. In order to
which frame let them conſider.
1. That’ris no nene thing for good Parents to have bad Children. Sometimes
it ſo happens that when the Faihtr is bad the Son is good; but it more fre-
quently happénis (and God ſuffers it to be for that the world may ſee Grace
doth not run in a blood) that when the Father is good the Son is bad. IC
hath becn fo from the beginning i Adam had his Cain, Nuab his Cham, Abra-
ham his Iſmael, Iſaic his Eſau, David his Amnon, and ſo in many others: and
it will be to to the end of the world, Pray think of this, though 'tis a cutting
yet but cmmon affliction.
2. Chilerın are ung dły, yet tbere is bope at laſt they may be reclaimed.
ftubborn as they art God can make them yield; He can change their hearts,
and alter their courſt; and who knows at wbat day er bour he'l come. So
long as there's Liid there's hope of their converſion. What a wicked Son
was Manafer! Yet God wrought upon him ac laft: What a ſad life did the
Prodigal live! yet he returned to his father at laft. God can turn notorious
Sinners into emitent Saints ; wit therefore but do not fret.
3 The Caſe is fadi bue diſcontent will do no good in it. Earneſt prayer and
gaiet fubirillion may do much, but impatience will do nothing. It troubles
me much when I ſee gracious Parents vexing themſelves for their ungracious
Childreu : Alas by this they do but hurt themſelves, but do no good to them.
Serm.26.
in every ſtate to be content.
545
3
4. I ſuppoſe it to be but y ur affliction, not your fix. You have done your
duty in godly education, in ſetting a good exaniple, in exhorting, reprov- 'Exorns e-
ing; OC. in praying to God for your Children: if after all they will be fidelnud rör
naught, their blood will be required at themſelves ; you have freed your ſouls 3' a túxnec,
from their eternal ruine and perdition.
Metrocles to
So God will ſecure, and advance his opon glory. That's the thing that cuts Stilpo concern
you, that God ſhould be diſhonoured by any, that deſcends from you, but as manghter in
to that fatisfie you ſelves, he will even by your finful Relations, one way or Plutarchs Mo.
other promote this honour. If he be not glorified by them,
If he bc not glorified by them, ( which we rals, p.468.
ſhould defire ) he will be glorified upon them (which we mult ſubmit unto.)
'Tis (to many Divines) an un queſtionable truth, that when at the day of Judg-
ment, the ſentence of condemnation ſhallbe pronounced upon wicked Children,
their godly Parents ſhall fo reſt in Gods will and be lo ſwallowed up in his
glory, that they ſhall not noc grieve at this ſentence, but rather rejoyce as it:
Now then if God here will harden their hears, and give them up to their own
juſts, though you are not to rejoyce at this, yet quietly to ſubmit to it.
6. 'Iis good to reflect upon the grace of God to year ſeives, and to conſider that
'tis infinite mercy, that you are not as bad as they. Diſcrimination grace, if
duely thought of, would be an excellent antidote againſt Pallion in the preſent
tryal. But I muſt ſay no more of this.
I have as briefly as I could (for the matter would have admitted offar grea-
ter enlargement) gone over two grand Cafes, the one referring to the Eſtate.
the other to Relations, and thewn under cach how.conſideraion is to be act
from xaxer
ed in order to Contentment. There is a third referring to the Body.
το απεύκο-
(1.) with relpect to deformity.(2.) To defccts. ( 3.) To infirmities, pain,
lickicis, (an attection, both very commin, aud alſo very t great)io which I
puta lor.
would rain have ípuken fumething, but I muſt forbear, leaſt I ſhould too much Nazianz. Orai.
exceed the bounds of ſuch a diſcourſe as this is.
Onely there is a third General which I propounded at the firſt to ſay ſome- Hom Conſide
thing of, which I will but juit touch upon, and ſo diſpatch this firſt Help or ration is to
Means to the learning of Contentment. : Hitherto I have been directing you for the manner
as to the matter of confideration ; now I am to direct you as to the manner of of it?
it. He that would lo conſider, as thereby to get and keep his heart ſettled
and compoſed under every trouble, he muſt be therein frequent, Speedy, se-
rious ,
1. Frequenti
, If you be but feldome in the practice of this duty, you will
never arrive at bring maſters of the divine are of Contentment. You muſt
conſider again and again, by repeated thoughts to work upon your hearts that
which is proper for the quicting of them. By much chofing the ointment pier.
ccth into the part affected, and ſo it gives eaſe. When the diſeaſe is
hard to be cured or apt to return; the remedy muſt be often uſed, and lo'tis
here. As to the prevention or removal or Diſcontent the mind muſt be of.
ten in conſideration. The fierceft creatures by frequent converſe bucome
Plurarc!
more tame and governable ; Dogs bark not at thoſe to whom they are uſed :
The Moraliſt applies it to the Pallions of the mind, which do in a grcat mea
induses
fure loſe their fierceneſs
, and are more caſily brought under command, when a
man inurcs himſelf to con Gideration,
2, Speady
Taloy wyba
16.
1
.
Ii. 3
546
How chriſtians may learn
Serm. 26.
2.-:Speedy. As ſoon as ever the helliſh fire of Diſcontent begins to kindle
in the heart preſently think of that which may be as water for the quench-
ing of it. Its you let it alone, like other fires 't will get fuch a head that
it will be too hard. for yon. Impatience is the ſoul in mutiny againſt
God; Now mutinies in an Army muſt be ſuppreſſed (peedily. 'Tis good
to take the diſtemper at the beginning; as ſoon as there's any commotion
in the ſpirit-becauſe of this or that croſs, immediatly recire, ply the heart
with confideration, reaſon with your felves, Is not all of God ? Shall not all
be for good and ſo on, as hath been directed.) Nay indeed 'would be of
great advantage to us to be before hand with the Afflictions; not only to ſee
it before it comes, but to lay up heart quieting thoughts for it againit it Thấí!
** (Res adver-come. How is an evil * lefened by the føre ſight of it! pravici mali melior
fas) infregię i&tus:and patiently is it undergone, when one hath had ſome frecaft in his
quiſquis priar choughts about it! Few are lo fic for contideration after a trouble as they
videt, Senec do
are before it ; The foregame is much eaſier to be plaid than the aftergame';
Trang An.
And its efficacy too is the greater when perſons are ſo early ac it. Be-
fore God frikes the blow, caft with your ſelves, What if my Child, or my
fi ate, thould be taken from me? How ſhould I bear ſuch an affliction con-
tentedly? why, things ftand thus or thus and therefore I must be con.
tented : what would follow upon this! why, matters being digeſted before
band the mind would be the more still when the evil ſhall actually feize
upon
you.
The ſecond Help
3. Serious. Lovfe, and carclifs, and fuddsin thoughts ſignifie but little to
Le contenimeni, a froward hcart, but when they are intent and fixed ſo as to dwell
upon what
vize Godlinefo. lies before them, then they have a good effect. The plaiker mult lyc upon
the fore, and then it works the cure: when conſideration is managed with
the utmoſt intention of the mind, with the ttaying of the ſoul upon the proper
object, then (and never but then) doth it further contentacion. So much for
the firſt Help or means.
2. The ſecond is Godlineſ The Apoſtle links them together, iTim 6.5.Godli.
neſs with contextment is great gain, What may be the reaſon of this con.
nexion? not only becauſe they do ever accompany each the other, or becauſe
they being conjoyned do make the Chriſtian Compleat (in Godlineſs he ſub-
mitting to the Preceptive, in Contentment to the Providential will of God)
or becauſe Godlineſs gives the higheft motives to contentment, and that again
ref. As a great beauty and luftre upon Godlineſs : but chic Ay becauſe God.
livels iſves out in contentinent, and cauſes that bleſſed frame of heart, and
becauſe without Godlineſs there can be no Conteniment.
He that not a
Godly man si. e. a fanctified and gracious man; for I (hall conſider Godli-
nels principally in its babitual potion) cannot be a contented mán (in that
fenſe wherein the Apoſtle ſpeaks of it in the Text). Many of the old Here
thens ſeemed to go very far in contentment, to have a great maſtery over
pallion, in all occurrences to be very fedate and calm : they norably im.
proved their Reaſon and conſideration (if not wholly to ſuppreſs Diſcon-
tent, yet howcver to keep it in, ſo as that other thould not perceive it ;)
and many of them through the firmeneſs and greatneſs of their ſpirits, could
and did, bear much with great tranquility of mind, (for the Spirit of
May
a man
Serm. 26.
547
in every ſtate to be coxtent.
Conteniment
may bear bis infirmity, Prov. 12.14.) But yet as to true Evangelical Contents
ment, they know nothing of it, for that neceſſarily requires a divine principle
within, and a divine and Special afejtance from above, to both of which they
were altogether ftrangers. "And ſo it is ſtill with all meer Moral men, ſuch as
are deftitute of Grace and of the Spirit: So that as ever you deſire to learn in
every ſtate to be content, you muſt look to this that ye be renewed and fancti:
fied. All motives without (let them be never ſo high,) all confideration
within ( lcr it be never ſerious ) will not prevail to the keeping of the
heart quiet under croſſcs, unleſs there be a svork of ſaving grace there. The
true and oncly way to be content, is to be godly; for indeed Contentment is the
daughter of Godlineſs.
For the better opening of this Direction, it will be requiſite that we en. How Godlineſa.
quire, How Godlinefs (or Grace) doth produce this effect of Contentation? Ans.
doth further
It doth it by theſe waies or methods.
1. As it rcclifies and works in and upon tbe ſeveral Faculties of the Souto
For this is neceffary to be done in order to Contentment; and it being
dore Contentnient cannot but follow upon it. Let me make this out parti ..
cularly.
1. Grace rectifies the Underſtanding, which it doth by diſpelling its natu-
ral darkneſs and ſetting up a clear and ſaving light in it. Now this light
hath a great influence upon Contentments for the underſtanding being
thus enlightencd, Fancy and Imagination do not carry it in the ſoul as before
they did; and hercupon the heart is brought'to a more quiet temper. Our
inquietudes of mind are founded in the power and prevalency of Fancy:
We fancy fuch and ſuch things to be evib, when in trach they are not ſo
(at leaſt wiſe as God ſan&tifies them,)or to be more evil then in truth they are ;
and upon this when thoſe chings are laid upon us we fret and vex: whereas
do but take away this vanity and miſtake of fancy, there would be no ſuch Nihil cf miſca
great evil in what we ſüffer; Nihil admodum atrox pafluss es, niſi id tutibi fingis rum nifi cum
(as he of old truly ſaid.)
pures Boerh.de
And again, we fancy ſuch and ſuch things to be gooch, yea good in a very Phil 3,8
bigh degree; and then upon the want of them we are difturbed : whereas
(if Fancy did not delude us) they have but very little good in themſelves;
and as to us in our ſpecial circumſtances) may be none at all: and therefore
why ſhould we be troubled about thein? the winds then ariſing from this
point, Grace laies them by freeing the perſon from the power of fond imri
ginatiox, and inſtead thereof by ſetting up ſolid judgment in him; ſo that he
in a llbe able to judge aright of things, and not to perplex himſelf (one way
or another) further than the nature of the thing before him will bear. Men
generally arc unquier becauſe they are injudicionis; it fan&tifying grace therefore,
by that heavenly light which it brings into the Underſtanding, ſhall make them
more judicious, by doing of this, it muſt alſo make them more quiet. Anen.
lightned bead promotes a ſubmiſſive beart;, when: 'cis right counting about
worldly things, theu 'tis contentedneſs. No wonder that Paul badlearned in
every ejtate to be content, he having before learned to cusins allebings but loss for
Cbrift..
2. Grace redifics the Will, thus; in cauſing it to comply with and yeild ur.
Conſol.1 3.
there was
$48
Serm.26.
::.....
How Chriſtians may learn
ܪ
to the will of God. Whenever this fupernatural l'abit is intuled into a
man, there is a melting of his will into Gods will, ſo that there is but one
and the ſame will between them. Now by this means it doth the work
which I am ſpeaking of, for when 'tis thus, certainly there can be nothing
but Contentment. What can put the ſpirit into diſorder, when 'ois come
to this, not as I will, but as thou wilt when wind and tide go contrary
wayes, then the waters are sough and boilterous, but when they both go
the ſame way then all is calme and ſmooth : So here when Gods will
and Ours differ then ſtorms of paſſion riſe; but when they agree there's
nothing then but evenneſs and ſtilneſs in the ſpirit. Oh we are never dir-
contented, but 'tis from the jarring and claſhing of our wills with Gods :
Quod fis, este
as he ſaid, Ceſſet voluntas propria, non erit infernum ; fo ſay I, Let but
velis,nhiilg;
Chriſtians lay alide their own niil, and reſt in the will of God, and aſſured-
malis ly there will be no perturbation of mind in them. Indeed the duty of
aniverſal contentment is unpracticable till it come to this, and gracebring:
ing of the Creature to it, ſo it works Contentment.
3. Grace rectifies the effectiens ; in taking away their inordinacy towards
earthly things, in keeping of them within their due bounds and limits;
and ſo it works conteniment, what is it that cauſes unquietneſs in us
For the moſt part we may reſolve it into the unmortifiedneſs of ſome af-
fection or other. Luft is the fuel that kindles and feeds this fire, thac makes
us to quarrel and fall our with God, becauſe our conditions are ſo and fo.
i Great viffels muſt have much water, or elſe they ſplit themſelves. Where the
love is too grcat to earthly things, if much of them be not poffcft there's great
danger of diſcontent; but where 'tis duly bounded a little of theſe things ſuf-
ficeth, (as (maller veſſels fail well enough even in ſhallow waters:) The pain
in the head proceeds from the fouluels of the ſtomach, Purge but that, and
the head hach eaſe, Purge but the heart from its unholy affcctions and a man
hath eaſe and comfort in every condition. That which indangers impa-
tience is the greatneſs of the Afliction ; but what puts a greatneſs into the
affliction ? why, the greatneſs of the Affection : If the Relation was not
overloved, the loſs of him would not amount to ſuch an affliction as 'tis
uſually made. He that over lozes will over grieve ( Quinimis amat nimis
do let.) and he that over grieves will be apt to marmur. Grace then con-
fining the Affections to theſe ſublunary things, ſo it furthers Content-
ment.
4.
It makes the Conſcience good: And a good conſcience is that Ark into
which God put the manna of contentment. It carries joy in it, 'tis a
continual fealt
, Prov. 15. 15. now he that hath this joy within, is not eaſily or
much moved at any trouble withrat, les the weather be what it will, there
is nothing but ſerenicy in his fout. If the pure before you cannot touch it,
but 'tis in pain ; let it be but firm and found and it can bear'a'fnart blow
without complaining : When Confience is loint and gool, a man can 6 ar
any thing, but when 'is not ſo, he bear nothing without being under
great anguiſh of mind.
2. Secondly, Godlineſs works Contentment by młking a perſon to have a
powerful fenfe of Gods Glory, so as always to rejt in tbat as bis ultimate
end
Serm.26.
in every ſtate to be content.
549
end and moſt defirable good. This is that glorious effect which Grace pro.
duceth in the heart. And by this it doth cff:ctually further quietneſs of fpi.
rit in every condition. Pray obſerve if, Selfiſhneſs and lowneſs of mens
ends is at the bottom of all their diſcontent : they look no higher chan their
Senſual eaſe, delight and ſatisfaction, and if they be croſſed in theſe then they
ſtorm and are angry: But now a Godly man(living up to his Godlineſs)
his eye is upon Gods glory, as the thing which he chiefly aims at and mainly
centers in ; and upon this he is content in every ſtate. For (faith he) let my
ftate be what it will, God will glorifie himſelf by it; and 'ois that ftate which
God did fue would moſt tend to his glory, (otherwiſe he had not put me into
it;) oh therefore l'le like it, yea rejoyce in it, in as inuch as it is moſt condu-
cive to that which is better than all my little comforts, namely the Glo-
ry of God. Methinks he ſhould live in all contentedneſs who knows and
minds theſe two things, that all occurrences tend to the promiting of Gods Honour,
and then too of his Omon Gnod: but the knowing and minding of theſe is pro-
per only to one that is godly; how neceſſary therefore is Godlineſs to concent-
ment! Take an unregenerate man, theſe neither can nor do ſignifie any thing
to him: for as to the First, the advancement of the Honour of his Creator,
he being all for Self (for ſo every one is before converſion), the Honour of
God is nothing to him, and ſo it can have no influence upon him for the quier-
ing of his heart under troubles : and as to the ſecond, the advancement of his
own good, he, not being in Covenant with God (on which the ſanctification
of all Providences doth depend) can have no aſſurance of this and there-
fore cannot from this fetch that which may quiet and comfort him : but both
of theſe have their full power and ftrength where grace is, and thereupon it
becomes an effc&tual means to contentment
3. Thirdly, In the general habit if Grace there are contained certain fpecial
Graces, which do very much furtber Contentment. I'lc inſtance in Humility,
Faith, Repentance, Heavenly mindedneſs, Self-denyal.
1. Humility. The humble man is alwaies a contented man, the proud
man is alwaies of a contrary temper. Pride puts us upon contending with
God; Humility upon yeilding and ſubmitting to him. Pride makes us think
we are wiſer than God, can order our conditions better than he; Humility
dreads this heart blaſphemy. Pride muſt be at the top of the pinacle, no
condition, no mercy is high enough for it, a proud perſon cannot bear a low
ftate, he looks upon himſelf as wronged if he be not cheit (as he ſaid to his
Daughter Si non dominaris injurium te accipere exiſtimas: )Humility accepts of Şmeron.
the loweſt condition and the lowest mercy; Oh (laich the humble perſon)
what can be too lume for me who deſerve to be in Hell! What too little for me who
am less than the leaſt of all mercies! Pride is for charging God; Humility is alto. Gen.32.10
gether for admiring God : that will be finding faults with what God doth,
tl is only finds faults in what we our ſelves do. Pride is the heart-diſquieting
fin ; Humility is the heart. quieting grace. 'Tis never well enough with the
proud (the Angels that fell even when they were in Heaven, and Adam even in
Paradiſe in all his Glory, were guilty of this:) tis alwaics very well with the
humble. well! Godlineſs works Contentment. How? By the rooting
out of pride and planting humility in the foul.
2. Faitba
кR
550
Serm.26.
Home Chriſtians may learn
2. Fairb. That's another Grace which doth eminently help on Conten.
tation. How readily and how aptly doth it interpofe upon all occaſions for
the keeping down of all turbulent riſings in the heart ! Doth the man begin
to be froward, What will become of me and mine? Be fill, faith Faith, God
will provide for thce and thaine. Oh but ſuch and ſuela bleſſings are denyed me:
Yet be ftill, faith Faith, thou haſt all in God; thou maiſt ſay that truly,
the pride
and wanting of which the great Conquerer once vainly faid, (when he had Europe and Aſia in
this speech of his eye,) bec e be: mea ſunt; theſe and theſe bleſſings yea all are mine,
Alexander, ſee for God is mine. But the Providences of God towards me are very bitter ; Yet
Philo l deche. be ftill, faith Faith, there is abundant ſweetneſs in the Promiſe to take off that
yubim.p.91.
bitterneſs that is in the Providence. But it is at preſent very ill with me; Yet
be ftill, faith Faith, wait but a little and it will be better. But what have I to
comfort me? Why, faith Faith, enough and enough; the uncheangeable love
of God, the pardon of all thy ſins, thy Covenant-ſtate, eternal life, &c. They
(faith an holy writer ) never felt Gods love, or taſted tbe forgiveneſs of ſin who
are difcontented. Thus Faith with great readineſs and ſtrength anſwers all
Objections which tend to the diſturbivg of the ſpirit. 'Tis the Grace which
* Pfal.27.13. keeps from *fainting, and from * fretting alſo.
* Pral, 42. II.
3: Repentance. Fle that truly mourns for fin doth not eaſily murmur be-
cauſe of ſome ontward crofs. where ſin is heavy, nothing beſides, compa-
2 Cor.4.17
ratively, is heavy. what light things are afflictions to him who grones
under the burden of ſin! Godlineſs turns the grief and anger into the righe
channel, it works Contentment by diverfion; when the finner would be griev,
ing and complaining becauſe of poverty, fickneſs, c. This makes him to
look into the naughtineſs of his heart, and to grieve for that pride, and paſion,
and unbelief that is within ; and ſo it prevents, or puts a hop to inordi-
nate ſorrow for what is externally fictive, ( as bleeding ac the arm
ftops blečding at the noſc.) Where 'tis repeitting there 'tis not repining.
4. Heavenly-mindedneſs. The more a man doth mind things above, the
leſs he is concerned about things below : he who hath his heart and converſation
in heaven, will not be ſolicitous or qucrulous about what befalls him here on
Marth 6.216 earth: Nibil ſentit crus in nervu.cum animus elt in cælo, (Ieriul.)
Phil.3.20.
5. Self-denyal. A grace that hath a great tendency to Contentment, be-
cauſe it takes men off from their own wildome, will and affcctions, and cau-
feth them wholy to reſign up themſelves to the wiſe and gracious diſpoſe
of God. Oh (faith the ſelf denying Chiſtian) I am not fit to be my own
chooler God ſhall chooſe for me; I would not have ny conditii brought to
Ord Bármis ; my mind, but my mind brought to my condition ; I would not have Gud give
mus AS Beñv. me what I defire, but I would defire nothing but what God ſees good to give
mc: As the Phil Spier, when one wiſhed for him that he might have from the
dar esto se gods whatever he muz'd; Niy rather, faith hc, wiſh for me that I may will no-
thing but hit the gids rrill gio: me.
Hiñanov
Surely when.'tis once come to this, it
E52 jou moegde mult needs to Contearment.
mit
iTuct, arhitecf the waies, Corber: there are but i muft paſs them over,) by
vlax, Liin:1,
while Gidili do b promote and work. Cyntcntment. So that as you delire co
IV. 1 yr ag learnit you muſt lor k to this, that you be gracious and godly perfini; without
I d.c.ala Grace (in the hab ta d exerciſe thereof) it cannot be compoſedneſs and tran-
quility
3.1.16
bewegen
Serm, 26.
in eweryfate to be content.
551
RA
O
Lét a man be never for
great tempeft ariſing) be rebuked the winds and the ſea and there was a aliis jactar tix
quility of ſpirit in every Aate. I do not affirm that he who hath grace
is ſo conſtant, and univerſal in this fraine as thic he is never under dif-
content, ( for even ſuch a one hath his infirmities and furpriſals, and pro
hic & nunc corruption may be too hard for grace ; ) brihis I ſay, he,
as to the general crurſe, and when he is himſelf, is contentcd ; and that he
is the perſon who is fitted and qualified to live contentinent.
The Third and laſt Means 'is Prayers without this the two former The third Help
viz. Prayer.
ly, yet Prayer is neceſſary to his being contented. Humility, Faith, Re-
pentance, Heavenly mindedneſs, felf-denial, are the beart.quicting Graces,
and Prayer is the heart quieting Duty. He that hath not learnt to pray,
will not learn to be content. When God is ſeldome Spoke to, he will
be often hardly thought of. There muſt be good friving with God in
prayer, or elſe there will be badſtriving with himn in the way, of Diſeon- Jam 5, 13.
tent. O Sirs, Are you afflicted ? Pray. Do you ineet with croſſes ? Pray.
Doth the Eltate decay, the Relations die, the Body conſume by pain and
fickneſs? Pray. The beſt way to be content in every ſtate, is to pray in
every ſtate. We ſtudy this hard letion beſt upon our knees.
Prayer furthers contentment,
1. As it gives a vent to the mind under trouble. Voffels that are full, if
they have not fome vent are apt to burft; and fo when the heart is full
of grief, if it hach not a vent it breakes. Sorrow kept in overwhelms
tlac ſpirit ; Strangulat inclufus dilor -- let it be vented a little and the ſpirit
is much at eaſe: Now prayer is the beſt vent; the poor Chriftian goes to
God, tells him his caſe, pours out his heart before bim, upon this his
"heart ( that was ready to break before )i is now greatly: relieved. When
Hannah had prayed under her trouble, she went away and did eat, and ber
countenance was no more ſad, i Sam. 1. 18. What lad work doth the wind
make where 'ris pent up! whence come the dreadful ſhakings of the * 'ETASH
earth, but from its being ſhut up in the cavities thereof? And Toy here,
when we keep in our troublcs, do not: open them, ( first to the Lord in grwn weiss
prayer, and then to ſome experienced Chriſtian, ) what commotions and ourð, onsiv
perturbations of mind is that the occaſion of !
xx fuión To
2. As it obtainas Grace and ſtrengtis from God to enable the creature to be xalógtay.com
contented. For 'tis he, and he only that can work up the heart to this dance of
excellent framc ;, he that ſtills the ſea when it rages, doch allo ſtill the iqw dod w-
foul in all its paffions and diſcontents. When Paul had ſpoken thus high xómo zesó,
of his Contentment, leaft any ſhould think he aſcribed this * to himſelf or Theophyl.
Quin de maxi-
had it from himſelf, immediately he fubjoins. I can do all things through mis rebus glo.
Chriſt strengthning of me: to hote that the quietneſs of his mind was divine riatus fuerat, ne
and ſupernatural. we read of our Saviour how ( he being at ſea, and a ſuperbiæ id tra
great calm i And the men Marvélled, ſaying, what manner of man is this, that occafionem
even 'the winds and the fed obey him? Matth. 8. 24, &c. Truly the calming darer fubjicit
of the heart in its inward ſtorms is a thing every way as marvellous as hâc fortitudine
what Chriſt here did ; and that which requires as great a power to ef. fe à Chriſto ir
feat it. If therefore you deſire to arrive at this even temper of mind in loc.
Kk 2
every
ήθειο μεγάλα
bueretur vel n:
ftrui Calvin.is
52
Hon Chriſtians may learn
Serm.26.
every condition, often go to God and beg it of him: Say, 'Lord I have
"a Peevith, froward diſcontented heart, that is ready upon every crofs to
"vex and fret againſt thee : this I hope is my burden, I would fain have
it otherwiſe ; but I cannot get victory over my paſſion, I cannot bring
my
felf to a calm and ſubmiſſive frame : wherefore I ſeek to thee to in-
"able me thereunto. Bleſſed God! do thou help me ; through the power of
thy grace, let there be ever more a contented mind in me: ſuch and ſuch
croſſes I meet with, but Lord, under all, let me be patient : here's an
"hard leffan for me to learn, but through the teachings of thy ſpirit let me
"learn it. Oh do but thus pray, and in due time God will give you
what you pray for.
Thus I have anſwered this weighty Queſtion, Wbat Chriſtians are to do that
they may learn in every ſtate to be Content?
Now (to cloſe all ) 'I leave it with your ſelves to enquire what your attain-
ments are as to this Contentment. 'Tis a fad thing that even amongſt
Chriſtians there is ſo littlc of it; that many meer Heathens (who had no-
thing but reaſon and the dim light of Nature ) ſeem herein to outitrip
thoſe who have far greater helps to it: Oh this is much to be lamented! Let
Nemo facile
cum fortuna us bring it down to ourſelves. Paul had learnt in every ſtate to be content ;
fuæ conditio we have ſcarce learnt in any ſtate to be content: We are not well either full
ne concordat. or faſting; when its Summer, then 'tis too hot, when 'tis winter then 'tis
Bieth.de con- too cold. Every condition is (more or leſs) uneaſie tous. If it be Mercy
proſa 4. Quis we complain it is not enough, if affliction se complain 'tis too much, and ſo
cít tam com-
we are alwaies in ſtatu querulo moroſo (as he in Senecs expreſſeth it). The
pofitæ fælici- great God is willing to be pleaſed with what we do, but how hard are we to
fatis
, ut non a: be pleaſed with what he doth! He finds no fault with our duties (though at-
cum ftatás fui tended with many defects)
if done in ſincerity; we will be finding fault
with
qualitate rixe his Providences (though there be nothing in them but what ſpeaks infinite
tur. Idem ibid, wiſdom and Goodneſs). The generally of mèn carry it as if the
fretting
leprofie was upon them, yea many, even of thoſe who belong to God, are
too much fick of this diſeaſe. Surely if he was not a long. ſuffering and
compaſGonate Father, he would not bear as he doth with ſuch froward Chil-
dren.. The moſt like their inward ſtate too well, and their outward ſtate too ill.
Such who have the world are contented without God,Such who have God are
not contented without the world.
It being thus, is it not highly neceſſary that we ſhould for the time to come
ſet ourſelves with our utmoſt diligence to get a Contented ſpirit ? May be, we
dare not let the fire of our paſſion break forth, but it lies (mothering and hid
in the heart; when ſhall it be quite exſtinguiſhed ? oh that that might be
wholy caſt out, and inſtead thereof redateneſs of mind, ſubmiſſion to God,
contentation in every condition might come in into the ſoul. My Brethren!
Will you fall upon the ftudying of this excellent leſſon of Contentment! You .
have learnt nothing in Chriſtianity till you have learnt this, You are no bet-
ter than Abecedarians in Religion, it you have not maſtered this great piece of
practical knowledge. You have beard muchread much of contentment, buc
have learnt ic, ſo as to live in the daily pradiſe of it? Pray take up with no.
thing (hors of that.
The
Serm.26.
in every ſtate to be content.
553
The deſign of this Sermon hath been to help you herein, to direct
you what you are do in order to Contentment; Now will you make uſe of
the Directions that have been given? viz. to be conſiderative, godly, pray
ing perſons. Theſe are the beſt remedies that I could think of againſt
that Spiritual Choller. That doch ſo much trouble you: Uſe them and
(I hope) you will find the vertue and efficacy of them to this end. Look
to your ſtate and courſe that you be godly; when any thing troubles
you, retire for Conſideration and Prayer : hold on in this way, and in time
you alſo will be able to ſpeak theſe great words as to your ſelves, that y.!u
bave learnt in every ſtate to be Content.
How
.
:
554
How to bear Afflictions.
Sermon XXVII.
HEBREWS, 125
My Son deſpiſe not thou the chaſtening of the Lord, nor faint when
thou art rebuked of him.
Prov. g, 12-
T
He words are an excellent paſſage from the Book of the Proverbs;
wherein the Supream eternal wiſdome is reprefented, giving in-
ſtruction to the afflicted, how to behavc themſelves under trou-
bles, ſo as they may prove beneficial to them: the counſel is that
they ſhould preſerve a temperament of Spirit, between the exceſs and defect
of patience and courage, and neither deſpiſing the Chaſtenings of the Lord,
by a ſmall neglect of them, as a finall unconcerning matter, nor fainting un-
der them, as a burden ſo great and oppreiſing that no deliverance was to be
expected .To enforce the exhortitaon Wiſdome uſeth the amiable and endear-
ing title, My Sm, to ſignifie that God in the quality of a Father, aflicts his
people, the confideration whereof is very proper to conciliate reverence to
his hand, and to encourage their hopes of a bleſſed iſſue.
The Propoſition that ariſeth from the words is this,
'Tis the duty and beſt Wiſaomie of Afflic red Chriſtians , to preſerve themſelves
from the vicious extreams of deſpiſing the ch«ftenings of the Lord, or fainting una
der them.
To illuftrate this by a clear method, I ſhall endeavour to ſhew. 1. What
it is to deſpiſe the chaſtenings of the Lord, and the cauſes of it. 2. What
fainting under his rebukes fignifies, and what makes us incident to it. 3. Prove
that 'tis the duty and belt wiſdom of the afflicted to avoid theſe extreams.
4. Apply it.
1. To deſpiſe the challening of the Lord, imports the making no account of
Onszepeno them, as unworthy of ſerious regard ; and includes inconfiderateneſs of
mind; and an inſenſibleneſs of heart.
1. Incor.fiderateneſs of mind with reſpect to the Author or end of Cha-
Itenings.
Jobs, 5.6. 1. With reſpect to the Author, when the afflicted looks onely downwards,
as if the rod of affiiétion ſprang out of the duſt, and there were no ſuperior
cauſe that ſent it.
Thus many apprehend the evils that befal them, either meerly as the pro-
ductions
Serm. 27.
5:5
How to bear Afflictions.
ma है
Amos. 3, 6
ductions of natural cauſes, or as caſual events, or the effects of the diſplea-
fure and injuſtice of men, but never look on the other ſide of the veil of the
ſecond cauſes, to that inviſible providence that orders all. It a diſeaſe ftrikes
their bodies, they attribute it to the extreamicy of heat or cold, that diſtem-
pers their humours, if a loſs comes in their eſtates, 'is alcribed to chance,
careleſſeneſs and falſeneſs of ſome upon whom they depended, but God is
concealed from their fight by the nearneſs of the immediate agent. Where-
as the principal cauſe of all temporal evils is the over-ruling Providence of
God. Shall there be evil in a City, and tbe Lord hath not done it ? They come
not onely with his knowledge and will, but by his efficiency: The Locuſts
that infected Egypt are as real an effect of God's wrath, as the moſt miracu. Exodus re.
lous Plague, although an Eaſt wind brought them, and a weft wind carried 13. 19.
them away. The arrow that was ſhot at a venture, and pierc't between the
joynts of Ababs armour was directed by the hand of God for his deftruction. 1 Kings 22.34.
Shinei's curfing of David though it was the overflowing of his Gall, the ef-
fect of his malignity, yet that holy King lookt higher, and acknowledged the
Lord hach bidden him. As the Lord is a God of power and can inflict what 1 Sam, 16-17
judgements he pleaſeth immediately, ſo he is a God of Order, and uſually pu-
nilheth in this world by ſubordinate means. Now where ever he ſtrikes,
though his hand is wrapt up in a cloud, yet if it be not obſerved, eſpecially,
if by habitualincogitancy men confider not with whom they have to do in
their various troubles, this prophane neglect is no leſs than a deſpiſing the
chafterings of the Lord.
2. Inconfiderateneſs of the end of the Divine diſcipline, is a great degree of
contempt. The evils that God inflicts are as real a part of his providence,
as the bleſſings he buttows; as in the courſe of nature the darkneſs of the
night is by his order; as well as the light of the day : therefore they
are alwayes fent for ſome wife and holy deſigne. Sometime though more
sarely they are only for tryal, to exerciſe the Faith, humility, patience
of cminent Saints, for otherwiſc God would loſe in a great meaſure the
honour and renown, and his favourites the reward of thoſe graces, af-
Hićtions being the ſphere of their activity. But for the most part they
are caſtigatory, to bring us to a fight and ſenſe of our ſtate, to render
fin more evident and odious to us. They are fitly expreft by powering
from veſſel io veſſcl, that diſcovers the dregs and ſediment, and makes it
offenlive that before was concealed. The leaſt affliction even to the god-
ly, is uſually an application of the phyſician of ſpirits for ſome growing
diffemper, every corroſive is for ſome proud Hith that moſt be taken a-
way. In ſhort they are dcliberate diſpenſations to cauſe men to reflect
upon their works and ways, and break off sheir fios by finccre cbedience.
Therefore we are commanded to hear the vayce of the rod, and who hath
Micah, 6.2
apprinted it. 'Tis a preacher of repentance, to lead us to the knowledge
and confideration of our felves. The distreſs of Joſephs brcthren was to
revive their inemory of his forrows cauſed by their cruelty: now when
men diſregard the combaſſy of the rod, are unconvincible, notwithſtand.
ing its lively leffons, when they neither look up to him that ftrikes nor
within to the cauſe that provokes his diſpleaſure, when they are careleſs.
5.57
How to bear affli&ions.
Şerm.27
10 reform their waies, and to comply with his holy will, as if aftlicions
where only common accidents of this mutable ftate, the effects of raſh
fortune or blind fate without deſign and judgment, and not ſent, for
their amendment, this is a prodigious deſpileing of Gods hand. for this
job. It 12,
reaſon the Scripture compares men to the moſt inobſervant creatures, to
Pral 58.4.
the wild aſſes colt, the deaf adder, to the Gilly dove without heart, and
Hof 7,11. the advantage is on the bealt; fide for their inconſideration proceeds meer
ly from the incapacity of matter, of which they are wholly compofd to
perform reflex acts, but mans incogitancy is in ſole fault of his fpirit, that
wilfully neglects his dut. The Prophet charges chis guilt upon the Jews
IG, 26.11. Lørd when thy hand is lifted up tbey will not ſee.
2. Inſenſibility of heart is an eminent degree of deſpiſeing the Lords chaft-
enings. A penſive feeling of judgments is very congruous whether we
ccn.ider them in genere Phyſico or Murali, either materially as afflictive to
nature, or as the lignes of divine diſpleaſure, for the affections were planted
in the humane nature by the hand of God himſelf, and are duly exerciſed
in proportion to the quallity of their objects. And when grace codes it
ſoftens the breaſt, and gives a quick and tender ſenſe of God's frown.
Aneminent inſtance we have in David though of heroical courage ; yet
2 Sam. 15,3º, in his fad alcent to mount olivet, he went up weeping with his head
covered and his feet bare, to tettifie his humble and ſubmillive ſenſe of Gods an-
ger against him, now when men are inſensible of judgments either conſidered as
alatural or penalevils , if when they ſuffer the loſs of relations or other trou-
bles they preſently fly to the comforts of the Heathens, that we are all
mortal, and what can't be helpt muſt be be endured, without the
ſenſe humanity requires , that calm is like that of the dead fea a real
curſe: or ſuppoſe natural affection works a little, yet there is no appre-
henfion and concernment for Gods diſpleaſure which ſhould be infinitely
more affecting then any outward trouble how ſharp foever, no ſerious deep
humiliation under his hand, no yielding up our ſelves to his management,
this moſt juſtly provokes him, of this temper were thoſe diſcribed by Jeo
Jer.5.30 remiah, Thou halt ſtricken them but they have not grieved, thou haſtconſumo
ed them but they refuſed to receive correction.
2. The cauſes of this deſpiſting of Gods chaſtenings are.
(1) A contracted ftupidity of ſoul, proceeding from a courſe in fin.
There is a natural ſtubborrels and contumacy in the heart againſt God,
a vicious quality derived from rebellious Adam, we are all hewn out of
the rock, and dig'd out of the quary, and this one of the worlt effects of
fin, and agreat part of deceitfulneſs, that by ſtealth it increaſech the natural
hardneſs, by degrecs it creeps on like a gangreene, and cauſes an indolen-
Zech, 7,12.
cy. The practiſe of ſin makes the heart like an adamant the hardeſt
of ftones that exceeds that of rocks. From hence proceeds ſuch untcach-
ablenefs of the mind, that when God ſpeakes and Itrikes yet finners will
not be convinc': ; that briars a.id thorns are only effectual to teach them; and
fich un'rıctableneſs in the will, that when the finner is ſtormed by afli-
ction, and ſome light breaks into the understanding, yet it refuſeth to ou
bey Gods call.
2 Carna!
Heb.3.13.
Serm.27.
557
How to bear Affli&tions,
9
2. Carnal diverſions are another cauſe of flighting Gods hand. Tre Luke 21,34•
pleaſures and cares of the world as th:y render men inapprehenſive of
judgments to come ſo regardleſs of thoſe that are preſent. Some when
ever they feel the finart of a crofi, ule all the arts of oblivion to tufe the
ſenſe of it. The affliction in ſtead of a leading them to repentancc, leads
them to vain converſations to Comedies other finful delights to drive away
forrow. Ochers although they do not venture upon forbidden things to re-
lieve their melancholly, yet when God by Tharp and fentible admonitions
calls upon them, they have preſently recourſe to temporal comforts, which
although lawful and innocent in themſelves, yet are as unproper at that time,
as the cakeing of a cordial when a vomic begins to work: for where as
chaſtiſements are ſent to a waken and affect us: by conlidering our tius
in their bitter fruits, this unfeaſonable application of liofual comforts
wholly defeats Gods deſign. For nothing to much hinders ſerious conti-
deration as a voluptuous indulging the lenſes in things pleating, like o-
piate medicines they ſtupitie the conſcience and benum the heart. ris Solo.
inons expreffion, Iſaid of laughter it is mad:for as diſtraction breaks the connexion
of the thoughts, ſo mirth ſhuffles our moſt ſerious thoughts into diſorder,
and cauſes inen to pals over their troubles without refixion and remorſe. 1 Kings 16.
And as the pleaſures to the buſineſs of the world cauſe a ſupine Security
under judgements. We have an amazing infiance of it in Hiel the Bithie-
hite, who laid the foundation of his city in the death of his firſt-born ,
and ſet up the gates of it in his youngeſt ſon, yet he was to intent up-
on his building, that he diſregarded the Divine Nemclis, that was apparent,
fulfilling the terrible threatning prophetied againſt the builder of Jeriche. Joſh.6.26.
3. An obftinate fierceneſs of ſpirit, a diabolical fortitude is the cauſe that
fometimes men defpife afflicting providences ſo far as to relitt them. There
is a pallive malignity in all, an unaptneſs to be wrought on and to receive
ſpiritual and heavenly impreſſions from Gods hand, but in ſome of the
ſons of perdition there is an active malignity whereby they furiouſly re-
pel judgements as if they could oppoſe the almightie. Their hearts are of
an anvil temper, made harder by afdictions and reverberate the blow,
like that Roman Emperor who inſtead of humbling and reformeing at
Gods voice in thunder thundred back again. All judgements that befal
them are as ſtrokes given to wild beaſts, chat inſtead of tameing them
enrage them to higher degrees of fierceneſs.
The Prophet deſcribed ſome of this rank of finners, who ſaid in the
pride and ſtoutneſs of their hearts, the bricks are fallen down,
will build with hewen ftones, the Tycomores are cut down, but wee will
change them into Cedars,
And this many though not explicity, yet verfually declare a reſolution
notwithſtanding the moſt viſible diſcouragements from heaven to proceed
in their finful courſes with more greedineſs, and from a ſullen ſecret athe-
iſm are more ftrongly carried to gratifie their luits again when they are
in afflictions.
2. I ſhall proceed to conſider the other extream of fainting under Gols re-
bukes.
LI
The
Irai.9.9.
but we
IO.
V
558
How to bare Affli&tions.
Serm. 27.
Prov.19. 14.
inań ณะ The original word ſignifies the flackering and relaxing of things that
were firmly joyn'd together. The ttrength of the body proceeds for the unia
on of the parts, when they are well compacted together. By their disjoyn-
ting'tis enfeebled, and renured unfit for labour. In this motion the Apo-
ſtle in the 12 verſe, Exhorts them to lift up the hands that hang down, and
strengthen the feeble knees : That is to cncourage and ſtrengthen their ſouls
by a real belief of the promiſes made to aflicted Chriſtians.
2. It may reſpect the ſinking, and falling away of the foul like water, being
h peleſs of overcoming troubles. When water is frozen into hard ice, it will
bear a great burthen, but when 'tis diſſolved and melted, nothing is weaker.
So the
Spirit of a min confirmed by religious Principles, is able to ſuſtain all
his infirmities ; Si fračius illabitur orbis, if the weight of the heavieſt affli-
ctions fall upon him, yet his mind remains erect and unbroken, and bear
them all with courage and conſtancy : But if through impatience under tri-
bulation, and diffidence in the divine Promiſes, we ſhrink from our duty, or
reject the comforts of God as if they were ſmall, and not proportionable to the
evils that oppreſs us : This is to faint when we are rebuked by him.
The cauſes of this diſpondency are uſually.
1. Either the kind of the affliction when there is a ſingularity in the
caſe, it incrcaleth the apprehenſion of Gods diſpleaſure, becauſe it may
fignifie an extroardinary guilt, and fingular unworthineſs in the perſon
that ſuffers, and upon that account, that ſorrow ſwells ſo high as to o-
verwhelm him.
2. The number and degrees of afflictions, when like thoſe black clouds
which in winter dayes joyn together and quite intercept the beams of the
ſun, ſo many troubles meet at once, and deprive us of all preſent com.
fort. Job loſt his children by a ſudden unnatural death; and was torment.
ed in all the parts of his body, and reduced from his rich abundance to
the dunghil and a potlherd to ſcrape kis boiles. Indeed his heroical ſpirit was
ſupported under thoſe numerous and grevious troubles, but ſuch a weight
were enough to link the moſt.
3.
The continuance of afflictions, when the clouds return after raine ,
and the life is a conſtant ſcene of ſorrows; we are apt to be utterly de-
jected, and hopeleſs of good. The Pſalmiſt tells us, all the day long !
have been plagued, and chaftened every morning, and from thence was
Atrongly tenpted to deſpaire.
4. Comparing their great ſufferings with the proſperity of thoſe who are
extremely vicious ; inclines fome to deſpair. For not only their preſent
evils are heightened and more ſenſibly felt by the compariſon, but the
proſperous impiety of cthers tempts them to think there is no juft and
powerful providence that diftributes things below, and looking no higher
then to ſecond cauſes that are obvious to ſenſe, they judge their ſtate paſt re-
covery.
The next thing, is to prove that tis the duty and wifdom of the
afflicted not to deſpiſe the chaſtenings of the Lord, nor to faint under
them.
1. Tis their duty carefully to avoid thoſe extşeams, becauſe they are very
diſhonourable to God.
1. The
Pral, 73. 14.
!
Serm. 29.
559
How to bare Afflictions.
..
6
1. The contempt of chartiſements is high protawation of Gods honoer,
who is our Father and Suveraign, and in that quality afflict, us : Tis our A
poſtles argument, furthermore we have had fathers of our Heſh, which cor-
rected us, and we gave them reverence, thall we not much more-b2 fubject«o Heb. szi si
120 -
the father of ſpirits and live? Tis a principle deeply planted in the humane
nature which the moſt barburous nations have kepe inviolable to«xprels the
realeſt reſpect to our Parents from whom we derive our life and by whor:tin.
der care we have been preſerved, and educated, although their diſcipline bo
rigorous, but it is infinitely more juft and reaſonable, that we (hould reierently
fubmit to the Father of ſpirits, who hath the highelt right in 15. As much
as the immortal ſpirits excels theinfirm corruptible illh porporcionably thould
our revercoce to God when he moſt tharply rebukes us, excurd our relpects
ito cur earthly fathers when they correct us The manner of the Apoſtles ex-
prellion is very fignificant ſh ull we not much rather, it there b:any vital fpark
of conſcience remaining in our breaſts; it reaſon bc not wholly declined to
brutiſhneſs we cannot do otherwiſe.
2. Fiinting under chaſtenings reflects diſhonourably upon God. Tis
true in ſome relpect thoſe who are extremely dejected are not lo guilty as
the deſpiſers; for ufually they acknowledge the order and juſtice of his provi.
dence. But that falſe conception of the Father of mercies, either that he
willingly afflicts the children of men, or that he hates then becauſe he
afflicts them here, is ſo contrary to his holy nature, and injurious to his
goodneſs the ſpecial Character of bis nature, that tis an equal provocation, ? Jolin 4.9.
with the flighting his Soveraignty.
Tis the beſt wiſdom not to defpile Gods chaſtenings nor faint under them: I
will not inſiſt upon the conſideration that tis the countel of the ſupreme wil-
dom to us, nor that tis the avoiding the vicious extremes, which is the chief.
eſt point of moral prudence : but it is the oncly way to prevent the great-
eſt miſcheifs that will otherwiſe befal us. Tis laid, he that is wife
is profitable to himſelf, that is either in obtaining good, or preventing
evils. Now it will appear how pernicious thole extreams are by con- Job. 22-21.
fidering.
1. The contempt of chaſtenings, deprives us of all thoſe benefits which
were intended by them. Gods end in them is to imbiréer fin to our taſt, and
make us diſrelliſh that deadly poylon : for as according to the rules of phy-
fick contraries are cured by contraries , ſu fin that prevailes by plea-
fure, by ſomething delightful to the carnal part, is mortificd by what is
afflictive to ſenſe : repentance is a duty ihat beſt complies with athition: for
when the ſpirit is made ſad, and brought to the Sobriety of cor.fidcration, it
will more readily reflect upon the true cauſes of troubles: when the ſprings over-
flow, tis bat directing the ftrcam into a right chanvel, the changing the obj.ct
of our grief, viz. mourning for ſin inſtead of ſorrowing tor outward trouble,
and we are in the way to happineſs. Senſible forrow leads to Godly forrow,
The natural is firſt then the ſpiritual. Now the deſpiſers of Gods hand, that
are unaffected with judgments, are incapable of this benefit. For if they do
not feel ce blow, how ſhall they take notice of the hand that ſtrikes, if they are
noc ſoftened with ſorrows how ſhall they rcccive the divine imcretion?
away
LI2
560
Serm.27
How to lear Afflictions.
on.
Ifal. 1.5.
if they have no ſenſe of his diſpleaſure how ſhall they fear to offend hiin for
the future? if the medicine doth not work how can it expel noxious humors?
2. The neglect of chaſtenings doth not only render chem unprofitable,
büt expoſes to greater evils.
1. It provokes God to withdraw his judgments for a time. This the
finerd efired and thinks himſelf liappy that he is at eaſe, miſerable deluſi.
1. This reſpite is the preſage of his final ruine. · Twas the deſperate
State of Judah, as God expreſſes it, why ſhould ye be ſtriken any more,ye will
revolt more and more: The words of an anxious Father that has tried all me-
thods, Counſel, kindneſs, corrections to reclaim a rebellious obftinate ſon, and
finding no anſwerable effect gives him over, to follow the pernicious ſwinge
of his corrupt deſires. No ſeverity is like the ſuffering him in his licentious
courſes. Thus when God hath uſeth many gracious ways to reduce the fin-
ner, by his word, ſpirit, and judgments, but he is inflexible to the calls of the
word, impenetrable to the motions of the ſpirit, and inſenſible of afflicting
providences, when after a combate with the rod fin comes off unwounded,
and the rod retires, this calm is more dreadful then the fierceft ftorm;
nothing can be more fatal to the finner, for by this divine deſſertion
he is given over to a reprobate mind and vile affections, he goes on
undifturbed in his fins, and every day increaſeth his enmity againſt God,
and provokes Gods enmity againſt him. Tis not conceivable that one who
is not made pliable to the grace of God by aMictions, Mkould ſubmit
when he is in pleaſant circumſtances, and diſposid to enjoy ſenſual ſatisfa-
ctions. If the whip and ſpur cannot break and tame the unruly beaſt
certainely the rich pafture will never make him manageable.
So that Gods cealing to puniſh the foper at preſent is ſo far from
being a favour, that tis the effect of his deepeſt diſpleaſure ; for it con-
tributes to his hardning. Twas the caſe of Pharoah, when any of the
plagues were removed : indulgence occaſioned his induration,
As witer
taken from the fire freez's fooner and harder , then if the chimer parts
had never been evaporated by the former heat, fo when men are
taken cif from the fire of affl ction, they are more confirmed in their
vicious courſes chen if they had never b:en afflicted.
3. The slighting of fighter trokes, provokes God Cometimes to bring
bring incre dreadful judgments in this life upon finners. No man cani
endure that his law or anger ſhould be deſpiſed. Nubuchadnezer com
minded the furnace to be heated ſeven times noter for thoſe who con-
temnehis thircarenings. God tells the Iſraelitcs if ye will not b: reformn-
ed by me, by theſe things, but will walk contrary unto me, then will
I alſo walk contrary unto you, and will puniſh you .yet ſeven times more
for your fins, he will change the rods into ſcorpions and will ſcurge them
for their continued rebellivus. 'Tis the intent of that expoftulation, (hall
one take up a fnare froin the carth, and have taken nöthing, at all ? Thall
Gol remove his judgments while finners are careleſs and unreformed, as
if they might be final conquerers over chem? no he will multiply and
greaten them. It may be at firit God blaft's part of the eltate, and the
tinncr is not apprchcufive of his hand, they he comes nearer and (mutches
away
:.
.
Lev.16.23,24.
Amoz. 3 S.
.
Serm.27.
How to bear Affli&tions.
561
.
away a dear relation, if Itill the finner is unaffected , he ſtrikes his
body with a lingring, or acute diſeaſe, if ftill he be not concern'd for
Gods diſpleaſure, he wounds his ſpirit, makes him fick in ſenſe and con-
ſcience at the fanie time, fils him with terror by the reflexión upon his
wicked wayes, and the forefight, of that dreadful tribunal before which
he muſt appear, ſo that although he cannot live, he dare not die, though
his earthly tabernacle be scady to fall upon him, he is a fraid to go out
and meet the ſupreme judge, and if this doch not work a fincere thorow
change God caſts him into hell to the company of the Giants thoſe bold re- Prov. 21. 16.*
bells that fought againſt God. Briefly as under the law an incorrigible ſon
that neglected his fathers reproofs was to die without mercy, ſo an un- vid Mr. Mede
reformed finner who kicks againſt the pricks, and refuſes to ſubmit to in loc.
Gods corrections, ſhall be cut off in his obftinacy, Juſtice will proceed to
exciſion, and acts of vengeance againſt him.
2. Fainting under chaſtenings is pernicious to ſufferers: for it renders
them utterly indiſpoſed for the performance of duty, and uncapable of re-
ceiving the comforts proper for an amicted fate.
1. It renders them utterly indiſpoſed for the performance of duty, Hope
draws forth all the active powers of the ſoul, 'Tis the great motive todio
ligence, and inſtrument of duty: Deſpair like extremity of cold that checks
the ſpring and birids up the earth that its fruits cannot appear, hinders
the free exerciſe of reaſon and grace, and cuts the linews of obedience.
He that is hopeleſs of a good iſſue out of troubles will neither repent,
ncr pray, nor reform, but indulges barren tears inttead of real duties.
Bilides it often falls out, that the ſame affliction is ſent from Gods diſplea-
ſure upon his people for their fins, and is the effc&t of the rage of men a-
gainſt them upon the account of their profeſſing his name, Such is the
Wiſdom and Goodneſs of God that by the ſame fiery tryal he may refine
his ſervants from their droſs and impurities, and render the Glory
of the Goſpel more Conſpicuous. The hatred of religion, and a blind
fury may tranſport me io acts of Cruelty againit the Saints, but tis by
the permiſſion of the univerſal Soveraign, who hath the hearts of all in
his hands, and ſuffers thcir :sage for holy ends. The enemy deſignes
againſt their faith, but Cods aime is to make them change their
lives.
Now if either through ſtrong fears, or the ſtinging ſenſe of troubles up-
on the account of religion, our Courage failes, we are preſently in dan
ger of falling away, and denying our Maſter. The faint hearted perlon is
uſually falle hearted, and for want of reſolution being frighted out of
bis Conſcience and dury, chooſes ſin rather than ſuffering, and thereby
julily deprives himſelf of the Crown of life, that is promiſed only to
thoſe who are Faithfulunto the death. Beſides not only the loſs of hea-
ven, but the torments of hell are thrcaten'd againſt thoſe who withdraw
from the ſervice of God to avoid temporal evils. The fearfiel and unbe-
lieving are in the front of thoſe that ſhall have part in the lake of fire and Revel 21, 2
brimſtone, which is the ſecond death. Now what folly is it when two
cyils are propounded to chooſe the greateft ; that is cternal .death rather
than
562
Serm.2.7.
How to bare Afflictions.
than temporal, and of two goods to prefer the leſs ; a fhort life with its
Conveniencics on carth, before that which is cternally glorious in heaven.
By which it appear'd how much it Concerns us to fortify and fix our
minds by a fedtant beliefe of Gods ſupporting, preſence with us in all
troubles, and of his gracious promiſe, that in due time we ſhall reap if
we faint not in well doing.
2. They are incapable of the Comforts proper to an afficted ſtate.
Revel. 3.
Thoſe ariſe from the apprehenſion that God loves whom he Chaſtens: for the
leaſt fin is a greater evil than the greateft trouble, and his deſign is to take
that away : and from the expectation of a happy iſſue. Hope is the
anchor within the vail, thit in the midtt of ſtorms and the rougheft
Ro 11, 120.12. fcas preſerves from thipwrack. The character of Chriſtians is, that they
are rejyysing in hope: But when the affiticted are under fcarful impreſlions
that God is an irreconcileable cnemy, and ſadly Concludes their miſerics are
pait redreſs, thoſe divine Comforts that are able to ſwceten the inoſt bit-
ter ſufferings to believers are cf no efficacy. Their deep ſorrows are
not like the paines of a travelling woman that ind in a joyful birih,
but the killing tortures of the ſtone that are fruitleſs to the patient. An
obftinate griet and rejecting the Confolations of God, is the beginning of
forrows, the firſt payment of that ſad arreare of mourning that ſhall be ex-
acted in another world.
i The uſe ſhall be to excite us to thoſe duties that are directly contra-
ry to the extreams forbidden'; vig. to demean our felves under the cha-
ficnings of the Lord with a deep reverence and humble fear of his dira
pleaſure, and with a firm hope and dependence upon hiin for a bleſſed
iſſue upon our complying with his holy will.
1. With a humble reverence of his hand. This temper is abſolutely ne-
ceſſary and moſt congruous with reſpect to God, upon the account of his
Soveraignty, Justice and Goodneſs declar'd in his chaſtenings ; and with rc.
fpect to our frailty our dependence upon him, our abnoxiouſneſs to his
law, and our obligations to him, that he will pleaſe to aflict us for our
good.
This is the reaſon of that expoftulation, will the Lion roar in the for-
A mos. 3.4.
reft when he hath po proy? Thall Gods threatenings and judgments have
no effect? who ever hardened himſelf againſt him and proſpered? Do we
provoke the Lord to jealouſie the moſt ſenſible and ſevere attrribute when
it is incens'd, are we ſtronger then he ? Can we encounter offended Omni-
potency ? can we with an armie of lufts oppoſe myriads of mighty An-
gels ? Tis not courage but ſuch a prodigious degree of folly and fury,
that one would think 't were impoſſible a reaſonable creature were capable of
it. Yet every, finner unreformed by afflictions is thus deſperate, he
Job.15, 25,26. ſtretches out his hand againſt God, and ſtrengthens himſelf againſt the Al-
mighty, he runneth upon him, cven on his neck upon the thick boſſes
of his bucklers. Such a furious rebel was Ahaz, who in the time of his
2 Crop. 28. diftreſle did treſpaſs more againſt the Lord; This is that King Ahaz :
But God hath moſt folemnly declared, that he will be victorinus at laft over
the most fierce ubdurate enemies. As I live faith the Lord, every knee fall
bow
$
563
Serm. 27:
How to bear afflictions.
H0 more.
The duty of the afflicted is excellency expreft by Elihu: ſure. Job. 34 3*,
bom to me.
His power is infinite, and anger puts an edge upon his power,
and makes it more terrible. If our ſubjeâion be not voluntary it muſt
be violent. Tis our wiſdome to prevent acts of vengeance by humble
ſubmiſſions,
ly it is meet to be ſaid to God, I have born cbaftiſements, I will not offend any
more, that I know not teach thou me, if i have done iniquity I will do ſo
Add further upon another account reverence is due to Gods chaſtenings:
for when love is the motive that incites one to give us counſel though it
be mixt with reproofs, and his prudence is not great, yet a reſpect is duc
to the affliction, now God who is onely wiſe, chaſtiſes nien from a de-
fire to make them better and happy, he intends primarily to retine, not to
conſume them by afflictions, ſo that a Serious regard to his hand is the
moſt juft and neceſſary duty of the creaturç. Briefly every chaliſement fhoulo
leave deep and permanent impreſſions upon us, the fonſe of Gods diſplea-
ſure ſhould make our hcarts mournful and moll cd, broken and contrite;
that his will may be done by us on earth : 'tis in heaven.
2. Let us alway preſerve an humble dependence and forme hope on
God, for a bleſſed iſſue out of all o'r troubles, the ſupport and tranquilli.
tie of the ſoul ariſeth from hence; Ciriitian patience has all things as well
as charity, being incouraged by a connual apoco. ion of good from him.
Paticnce confirms all other gruces, and is ten te wilole armour of God; what
the temper is to material weapens, that keeps item irca vreaking in
the combat: now to maintain a conſtant hope in affliction, 'tis neceflary to
confider the reaſon of the exlortation us 'tis adınjibiy amplified by the
Apoftle.
1. The relation God taines when he will alle belicvers. He
is a judge invifted with the quality of a father. The collant of grace
between God and Jeſus Christ, our true David, containes ibis oblerveable
cauſe, if thy children forſake my law, and walk rot in my judgments : 32.
if thcy break my ſtatutes, and kiep not my commandements, then will I viſit
their tranſgreſſions with a rod, and their iniquity with ſtripes.
The lovethat ariſeth from this relation, though it cannot hate, yet it
may be diſpleaſed, and chafiſe them for their follics. Moſes tells the
Deuter. 8.5.
Jſraelites, thou ſhalt conſider in thy heart, that as a man chaliens his ſon,
so the Lord thy God chaſtens thee. In children reaion is not fully dil.
clouded, they are not capable to govern themſelves; and are onely taught
with ſenſible pleaſure or pain, so that a father is obliged to joyn correcti-
on with inſtruction to form them to vertue. This is ſo far from being
inconfittent with paternal affection that 'tis inſeparable from it. For a pa..
rent to ſuffer a child to go on pleaſantly in fin without due puniſhment,
is pure cruelty diſguiſed under the maske of piety, for by the neglect
of diſcipline he is confirm'd in his vicious courſes, and expoſed to ruine.
The Apottle therefore adds whom the Lord loves hechaftens; as from
the feverett wrath he ſometimes forheareth to ſtrike, fo from deareft love
he afflicts. Humble believers through a cloud of tears may ſee the light
of Gods countenance : for having elected by ſpecial love to a glorious in
heritance
Pral.89 30,31,
564
How to bear affli&ions.
Serm.27
heritance above he diſpenſeth all things here in order to the prepareing
them for it, and all temporal evils as means are transformd into the
nature of the end to which they are ſubfervient. So that the ſharpeft
ſufferings are really from Gods favour , ſince they are beneficial for our
obtaining real happineſs. The divel uſualy tempts men in a paradiſe of de-
lights to precipitate them into hell, God tries them in the furnace of af.
fictions to purifie and prepare them for heaven.
2. 'Tis a ſtrong cordial againf fainting, to conſider that by vertue of
the paternal relation; he ſcourges every fon whom he receives : for no trou-
bles are more afflictive and ſtinging then thoſe that are unexpected; now
when we are aſſured chat there is no ſon whom the heavenly facher doch
not chalten, we are leſs furpriſ'd and leſs troubled when we mect with
croſſes. indeed there is hardly any kind of affliction that may befal us, but
we have ſome inſtance in Scripture of the Saints ſuffering the ſame, are
we poor and mean in the world, we ſhould conſider that poverty with
holineſs are a divine complexion , Jeſus Chriſt the holy and beloved ſon
of God, had not where to lay his head. Are we under bodily diſtempers
good Hezekiah was ftruck with an uncomfortable diſeaſe as to the quali.
ty of it, and Gaius had a flouriſhing foul in a languiſhing body. Are our dear
relations taken away; Aaron and David luft ſome of their ſons by terri-
ble ſtrokes. Are our ſpirits wounded with the ſenſe of Gods dilpleaſure,
Fób and Hewan were under ſtrong terrors , yet the favourites of hea-
ven. Bricfly how many moft dear to God were called forth to extream
and bloody trials ? for the defence of the truth? how many deaths did
they endure in one torrent ? how many torments in one death? yet they were
ſo far from fainting, that the more their paines were exaſperated the more cou-
rage and joy was ſhineing and conſpicuous; as the face of the heavens is never
more ſerene and clear, then when the ſharpeſt north winde blows. 'Tis the
Apoftles inference feeing we are compaffed with ſuch a cloud of witneſſes,
let us run with patience the race that is ſet before us.
This is further inforced, by the following words, if ye be without cha-
ftening, whereof all are partakers then are you baftards and not fons. If
God doth not vouchſafe us the mercy of his rod, 'tis evident we are not
part of his fatherly care. The bramble is neglected, while the vine is cut
till it bleeds. 'Tis a miſerable priviledge to be exempted fron) divine
diſcipline, and by cafe and proſperity to be corrupted and made fit for
deftruction, Saint Auftine repreſents one expoftulareing with God. O
Deus ifta eſt juſtitia tua at muli flureant & boni laborent? O God it is righte-
ous with thee that the wicked ſhould ſproſper and the good fuffer ? Di-
cis Deo ifta eft juſtitia tua? Deus tibi iſta est fides tua? hec enim tibi pro-
miſi adhic chriſtianus factus es ut in feculo iſto floreresi dopo in inferno poſtex tora
quereris ? God replyes to him is this your faith? did I promiſe you tem-
poral proſperity? were you a chriſtian for this that you might Houriſh in
this world and be miferably tormented in hell?
The Apoſtle repreſents the ſpecial prerogative of God as the father of
ſpirits and ſo hath a nearer claim to us then the fathers of our Aeth, and
that he is 130t liable to thoſe imperfections that attend the earthly rela-
Vers. 8.
in Pſal 252
Vers. 9.
tions:
Serm, 27.
How to bear Affli&tions.
565
Cor 10. 13.
e faulty, ſometimes
tions. They for a few dayes: chaſtened us for their own pleaſure; humane.
love is a troubled irregular pallion , mixt with ignorance and prone to
error in the exceſs or defect. Soinetimes parents are indulgent and by a
they correct without cauſe, ſometimes when the reaſon is juxt, yet they
err in the manner or meafure of the correction, ſo that their children
are diſcouraged. But in God there is a perfect union of wiſdome and
.
love, of dilcction and tenderneſs, his aff. tion is without the leaſt im-
perfeétion. His will is alwaics guided by.infinite wiſdome. If his children
Sam. %. 141
offend he will chaſtife them with the rod of men, that is moderately : for
as in Scripture things are magnificd by the epithet , divine, Or-of God, fo.
they are lcffened by the epithet, humane, accordingly the Apoſtle declares
to the Corinthians that no temptation bad befallen them but whae was
cornmon to-man, but God is Faithful, who will not ſuffer you to be tempt-
ed above what you are able, but will with the temptation alſo make a way
1
to eſcape, that ye may be able to bcar.it, as a prudent Phyftian conſults.
the Atrength of the patient as well as the quality of the diſeaſe and propor-
tions his medicine; to all the bitter ingredients, their mixture and mcaluxo
are diſpenç'd by the wiſe preſcription of God, according to the degrees of:
Atrength that are in his people..
The Apoſtle ſpecifies the immediate end of God in his chaſteningsa
But he for our protii that we may be partakers of his holincisi This is :-
the fupream excellency of the divine nature, and our conformiiy to-it as..
lo valuable thai ji renders afilictions pot oncly tollerable but ſo far delir-
able as choy concibute to in the proient state our graces are imperfc&.,
and our contormity to the divine purity is like the relemblance of the fun
in, a-watery cloud , very much bencath - the perfection and radiarion
of the great light. Now God is pleaſed.co taſhion us according to -
his image bysaftictions. As a itatue is cut by the Artificer, to bring it into a...
beautiful form.
He is pleaſed to bring us into divers temptations to try our faith, to work
in.us patience, to inflaine our prayers , to-mortific our carnal dçfires; to
break choli voluntary bands whereby we are fettered to the earth, that we may...
liver with chofe aflet ons wherewith others die. And certainely if we make
a true judyn enre of things, we have not the Icaft caule to- fufpect the love of
Gud which he challıls us to take away (in the onely abominable object
of his hatred and deep detiſtation, and to render us partakers of the DH
vine nature. And the present peaceable fruit of righteouſneſs is the product
in thoſe who are duly exerciſed by their troubles. --It is an allusion---0--
the reward of the conquerers in the Olimpick games, who had a crown
ot Olives the cmbleme and thadow of peace. But true peace a divine calme
in the conſcience Hall be the recompeuce of all that exerciſe their
graces
ſuitable to an addicted late. 11 thort the Apoſtle aſſures Believers, that i cor41 34
they are chaftened of the Lord, to prevent their condemnation with the
world. Tis this rad truely delivers thee from-hell, is this conſiderá- -
tion that change, thorns into roſes, and extract; honey out of worm wood
if the way be itony or ſho vry that leads to bleſſedneſs a Chriftun should
Mm.
willing!
:
How to Dear Affind ions.
Berm.27.
ed, i. e, in our affliction let us take courage and reſolution froin the pro.
willingly walk in it. To conclude from the confideration of what the
Scripture det lares concerning temporal evils ; let us lift up the hands that
hang down, and the feeble knees, and make ſtraight paths for our feet,
left that which is lame bc turned odt'of the way, but let it rather be heal-
miles, and live in a holy conformity to Gods will, that the weak or faint
may be reſtored.
The firſt and last leffon of Pagan Philofophy was to ſupport men un-
der the ſtormes to which they are liable in this open ftate, to render the
foule velut pelagi impii inmota, as a rock unlhaken by the waves.
But all their directions were unſuccesful, and ſo could not ſecure them
from impatience or deſpair. But the Goſpel that affures 15 of the love
of God in ſending afflictions for our ſpiritual and eternal goods is alone
able to compoſe the mind. And when ever we faint in troubles, 'tis ei-
ther from infidelity or inconſideration, 'tis impoflible a perſon ſhould be
a Chriſtian and be incapable of comfort in the inolt aftlicted itate: for we
are really lo by the holy ſpirit who is the comforter. When we ſpeak
ſometimes to thoſe we judge infirm, we ſpeak to Infidels, who onely receive
remedy from time which they ought to receive from Faith they have the
name of God onely in their mouths, but the world is in their hearts. Their
paſſions are ſtrong and obftinate, not ſubject to ſanctified reaſon. The
difficulty they have of being comforted, diſcovers the neceſſity of their be-
ing afflicted. , They need converſion more than conſolation, others who
are fincere in the Faith, yet are apt to faint under troubles, from an errour
like that of the Apoſtles when their Lord came upon the waters in a ſtormy
tempettuous night to their aſſiſtance they thought he was a ſpirit. So
they look on God as an enemy, when he comes to fanctific and live them,
the Soveraigne remedy of our Sorrows is to correct the judgment of
fenſe by a ſerious belief of Gods promiſe, thus we ſhall reconcile the rough.
neſs of his hand with the ſweetneſs of his voice, he calls to us from hea-
Lom, 15 4
ven in the darkeſt night 'tis I, be not affraid. He corrects us with the heart
and hand of a father.
A due conſideration of theſe things will produce a glorified joy in
the midſt of our ſufferings, whatſoever things were written a fore time
were v ritten for our learning, that we through patience and comfort of the
Scriptures might have hope.
How
.
601
&
*****
400
today
Poobd
SERMON XXVIII.
How we may bring our HEAR TS to
bear Reproofs
.
.
Pfal. 141.5. Let the Righteous ſmite me, it ſhall be. 4
kindneſs : and let him Reprove me, it ſhall be an
excellent Oyle, which ſhall not break my Head : for
yet my Prayer alſo ſhall be in their Calamities.
9
I
T is generally agreed by Expolitors that this Pralm, as chat forca
going, with two of thoſe that follow, were compoſed by David in
the Time of his Baniſhment, or flight from thc Court of Saul. The
Rate wherein he deſcribeth himſeli to have been, the matter of his
Pleas and Prayers contained in them, with fundry expreſs circumſtances
regarding that ſeaſon and his condition therein, do manifeſt that to have
been the time of their compoſure.
That the Pſalmiſt was now in ſome diſtreſs whereof he was deeply fen-
fible, is evident from that vebemency of his Spirit, which he expreſſeth in
the reiteration of his requelt, or Supplication, v.1. And by his defire,
ibat his Prayer might come before the Lord as Incenſe, and the lifting up of
his hands as the evening Sacrifice, v. 2. The Jewiſh Expofitors gueſs not
improbably, that in that Allufion he had regard unto his preſent exclu-
tion from the Holy ſervices of the Tabernacle, which in other places hc
deeply complains of.
For the matter of his Prayer in this beginning of the Pfalm ( for I ſhall
not look beyond the Text ) it reſpecteth himſelf, and his deportment un-
der his preſent condition, which he delireth may be harmleſs and holy,
becoming himſelf and uſeful unto others. And whereas he was two
wayes liable to miſcarry; Firſt, by too high an exaſperation cf Spirit a-
gainſt his Oppreſſors and Perſecutors; and Secondly, by a fraudulent and
pufillanimous compliance with them in their wicked courles; which
arc the two extreams that men are apt ſinfully to run into in ſuch conditi-
cns:
А аа
602
How we may bring our Hearts to bear Reproofs. Serm. 28,
<
+
ons : he prays earnefly to be delivered from them both. The firſt he
hath reſpect unto v. 3. Set s watch, Lord, before my. Mouth, keep the
door of my Lips, namely, that he might not under thoſcgreat provoca.
cions which were given him, break forth intoan upſecmly intemperance
of ſpeech againſt his unjuſt Oppreffors, which ſometimes fierce and un-
reaſonable Cruelties will wreſt from very ſcdate and moderate Spirits. But
it was the deſire of this Holy Pſalmiſt, as in like caſes it ſhould be ours,
that his heart might be alwayes preſerved in ſuch a frame, under the con
duct of the Spirit of God, as not to be ſurprized into an expreſſion of
Diſtempered pallion, in any of his words or ſayings. The other he re-
gards in his carneſt Supplication, to be delivered from it, 7. 4. Incline
not my Heart unto any evil i hing, 10 pradice wicked works with men that work
iniquity; and let me not eat of their Dainties. There are two parts of his
requeft unto the purpoſe intended.(It.) That by the Power of God's grace
influencing his mind and Soul, his hcart might not be enclined unto
any
Communion or Society with his wicked Adverſaries in their wicked-
neſs. ( 2ly.) That he might be preſerved from a liking of, or a longing
after thoſe things, which are the braires and allurements whereby men
are apt to be drawn into Societics and Conſpiracies with the workers of
iniquity; And let me not eat of their Dainties. See Prov. 1. 10, 11, 12,
13, 14. For he here defcribcth the condition of mon proſpering for a
ſeaſon in a courſe of wickedncis : They firſt joyntly give up: themſelves
unto the practice of iniquity, and then together Colace themſelves in
thore Satisfactions of their Luſts, which their power and intereſt in
the world do furniſh them withall,
There are the Dainties of which an impotent longing and defire do betray
the minds of unſtable Perſons unto a Compliance with waies of fin and
folly : for I look on theſe Dainties to comprize whatever the Laſt of
the eyes, the Luft of the ficth, or the pride of life can afford. All there
David prays to be delivered from any inclination unto; cſpecially when
they are made the Allurements of a courſe of fin. In the enjoyment of
theſe Daimties, it is the common practice of wicked inen to Cooth 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 Soclery in periſhing ſenſual enjoyments, without
controle, and with mutual Applauſes from one another.
This the Pſalmiſt had a ſpecial regard unto ; who cafting his cye to-
wards another Communion and Society which he longed after, v.5. that
in the firſt place preſents it ſelf unto him which is moft 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 fome enjoyin a courſe of proſperous wickedneſs are that alone which
feems to have any thing in it amongit them that is defircable;& on the other
fide Rebukes and Reproofs are thoſe alone which ſeem to have any ſharp-
neſs, or matter of uneaſineſs and diſlike in the Society of the godly, David
ballanceth
niet
Serm. 28.
How we may bring our Hearts to bear Reproofs.
603
ballanceth that which fcemeth to be sharpeſt in the onc Society, again
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 ung
to this Compariſon and Ballance.
+
Let the Righteous ſmite me, it shall be a kindneſs : and let bim te
prove me, it shall be an excellent Oyle, which fhall not break my
Head ; for yet my Prayer shall be in their Calamity.
The view of our Tranſlation will evidence the words to be Eliptical
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 prefent purpoſc to engage into a diſcuſſion of all the
difficulties of the Text, ſeeing I defign 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 ouſ preſent purpoſe and it's concernment in them.
hon pre 951.pig The Righteous, is any one oppoſed to
the workers of Iniquity, o. 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 onc day
appears. Let him ſmite me : The word hy is feldome uſed in the
Scripture, but to ſignifie a ſevere Stroak which ſhakes the Subject (mitten,
and cauſcth it to tremble. See Prov. 23. 25. 1 Sam. 14. 6. Pfal. 74.
6. And it is uſed for the ſtroak of thc Hammer on the Anvil, in faſhio-
ning of the Iron, Iſa. 41.7. Wherefore the word on following
may be taken adverbially as a Lenitive of that Severity which this word
importcth. Let him ſmite me; but Leniter, Benigne, Miſericorditer :
Gently, Kindly, Friendly, Mercifully ; And ſo fome Tranſlations read
the words ; Let the Righteous smite me friendly, or kindly.
• But there is no need to wreſt the word to ſuch an unuſual fenfe ; for
the Pſalmiſt intends to thew, that ſo he may bc delivered from the
Society of ungodly men, and enjoy the Communion of the Righteous, he
would not deprecate the greateſt feverities which, according to Rule,
might be cxerciſed in rebuking, or reproving of him. And this
hc doth with fo full a ſatisfaction of mind, with ſuch an high valuation
of the advantage helhould have thereby, that he ſayes not he would
bear it patientiy and quictly, but 701 it will be unto me a Binignity,
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 take and tremble ; ſo it is a good
advance in Spiritual Wiſdome, to find out kindneſs and mercy in thoſe
that are fo gricvous unto our natural Spirits, unro Fleſh and Blood,
MO" And les bimreprove me. This manifeſts what he intends by /miting
in
Aaa 2
604 Hope we may bring our Hearts to bear Reproofs. Serm. 28.
i
Fourth verſe; Let me not eat of their Dainties, and let not their precious ou
in the foregoing words. It is reproofs that he intends, and thefe he calls
fmiting in oppoſition unto the flattering compliance of wicked
men with one another in the enjoyment of their Dainties, and with
scfpc&t unto that ſmart unto the mind and Affections, where with ſome
of them are ſomtimes accompanied. But this word dire&ly cxprefling
that ſubject matter whereof I intend to treat, muſt be again
ſpoken unto.
;
for they may be either deprecatory of an evil-implied, or declaratory
of the Pſalmiſt's ſenſ of the goodhe deſired. Kimchi on the place obe
{crves, that his Father Joſeph divided the words of the Text, and be
gan here a new ſenſe, wherein the Pſalmiſt returns unto the cloſe of the
S
;There words have a double Interpretation שמן ראש אל־יני ראשי
shat is, their flatteries and ſoothings in fin, 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 impingeat caput meum ;
But the other Conſtruction and ſenſe of the words is more Natural :
WXmou Oleum capitis, the Oyl of the Head, we render an excellent Oyl;
and countenance mayo be given unto that Interpretation from Exod 30.
23. where 8X7 Dou. Spices of the Head, is well rendred Principal
Spices. But I rather think that wx7 bylou Oyl pomerd 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 Pfalmift compares the rebukes of the Righteous thereunto ; and
therefore he adds 1087 19-28 it shall not break my Heid. Confider-
ing Reproofs in their own Nature, he calls them (mitings; ſome of them
being very Sharp, as it is needfüll they ſhould be, where we are obliged
to rebuke STOTÓWs in a piercing and cutting manner, 2 Cor. 13 10.
Tit. 3.13. But with reſpect unto their uſe, benefit and advantage, they are
like unto that annointing Oyl, which being poured on the Head, was
both gentle and pleaſant, and a Pledge of the Communication of Spiritual
Priviledges, whence no inconveniences would enſue.
The last clauſe of the words belonging not unto our preſent deſign,
I ſhall not in fift on their explication.
Some few things mult be further premiſed unto our Principal inten-
tion concerning the nature of thoſe Reproofs which are propoſed as a
matter of ſuch Advantage in the Text. And,
1. The word og herc uſcd, fignificth to Argue, to Diſpute, to Con-
tend in judgement, as well as to reprove, rebuke, or reprehend. It's
firft fignification is to Argue, or to plead a Cauſe with Arguments.
Hence it is uſed as a Common Terme between God and man, denoting
the Reaſons real or pretended only on the one ſide and the other. So
God himſelf ſpeaks unto his People MJ1 X3 237. Iſa. 1. 18. Go to
now and let us Plead, rcafon, or arguc together. And Fob calls his
Pleas, or Argunacat in Prayer unto God ninyin Chap. 23.4. I would
fill my mouib pitb Arguments, Wherefore that only hath the true Na.
turc of a Reproof, which is accompanicd with Reaſons and Argaments
fon
A
Serm. 28. How we may bring our Hearts to bear Reproofs.
605
1
for the cvincing of what it tends unto. Ralh, groundleſs, wrathfull,
precipitate Cenſures and rebukes arc evil in themſelves; and, in our
preſent caſe, of no Conſideration. Nor indeed ought any one to on.
gage in the Management of Reproofs, who is not furniſhed with Rule
and Argument to evince their neceſſity, and render them effectual.
Sometimes things may be fo Circumſtanced, as that a Reproof ſhall (o
carry its own Reaſon and efficacious Conviction along with it, as that
there will be no need of arguing, or Pleas to make it uſefull. So the look
of our Bleſſed Saviour on Peter under the Circumſtances of his caſe, was
a ſufficientReproof, though he ſpake not one word in its Confirmation.But
ordinarily Cogent Reaſons are the beſt conveyanecs of Reproofs to the
minds of men, be they of what ſort they will.
2. Reproofs do always reſpect a Fault, an evil, a miſcarriage, or a fin
them that are reproved. There may be mutual admonitions, and cx
hortations among Chriſtians with reſpect unto ſundry things in the courſe
of their faith and Obedience, without a regard unto any evilor miſcar-
riage. The general nature of a Reproof is an admonition, or cxhortation,
but it hath it's ſpecial nature from it's regard unto a fault in Courſe, or
particular fađ. And hence the word lignifies alſo to Cbaſtiſe, wherein
is a Correction for, and the means of a recovery from a miſcarriage ;
2 Sam.7.14 I will reprove him by the Red of men,that is, Chaftiſe him. This
therefore is that reproof which we intend, a warning, Admonition, or
Exhortation given unto any whereby they are rebuked for and with reſpect
unto fome moral evil or fin in their courſe, way, practiſe, or any parti.
cular miſcarriage, ſuch as may render them obnoxious unto Divine Diro
pleaſure, or Chaftiſement : for it is effential unto a regular reproof, that in
him who gives it, it may be accompanied with, or do proceed from an ap-
prehenfion, that the perſon reproved is by the matter of the reproof rendred
obnoxious unto the diſpleaſure of God.
3. It may alſo be conſidered that Repreving is not left arbitrarily unto
the wills of men. Whatever ſeems to be fo, it lofeth it's nature, if it be
not a duty in him who Reproves, and will come ſhort of iris efficacy. No
wiſe man will reprove, but when it is his Duty ſo to do, unleſs he deſign
the juft reproach of a bufie body, for his Reward. The command is gene-
ral with reſpect unto Brother and Neighbour, Deut. 19.17. Thou shalt not
bate thy Brother in thine heart ; Thou Malt in any wife rebuke thy Neigblour,
and not ſuffer ſin upon him ; But as to the particular diſcharge of this work
as a Duty, there muſt be either an eſpecial Office, or an eſpecial Rclation,
or a concurrence of Circumſtances for it's warranty. God hath in his wif-
dorne and care given Rules and bounds unto our Engagement unto Dutics,
without a regulation whereby, we ſhall wander in them with endleſs Dir
fatisfa&tions unto our felves, and unneceffary Provocations unto others.
But the Duty of reproving with the love, wiſdome, tenderneſs and com
pallion required in the diſcharge of it: it's Motives, Ends and Circum-
kances, it's propër Rules and Limitations, fall not under my preſent con-
fideration; but theſe things in general were neceſſary to be preaniſed un,
to what do for
1
606
How we may bring our Hearts to bear Reproofs. Serm. 28.
si
That which the Text inſtructs us in may be compriſed in this gencral
Obfervation.
Reproofs, sbough accompanied with ſome foarpneſs, if rightly received and
Duly improved, are a mercy and advantage incomparably above all the
Satisfa&tions, which a joynt conſent witb others in fin and pleaſures can
afford,
The latter part of the Propoſition I have mentioned only to expreſs the
ballance that is propoſed by the Pſalmiſt between the beſt and moft de-
fireable advantages of wicked ſociety on the one hand, and the ſharpeſt or
moft diſplcaling leverities that accompany the communion of the Righte,
Qus, or godly. But I ſhall not at all handle the compariſon, as deſigning
only fome Dire&tions how men ſhould bebave themſelves under Reproofs, that
they may be a kindneſs and an Excellent Oyl unto them; or how they
may by then obtain Spiritual benefit and Advantage unto their own
Souls. And this, however at preſent the matter may be mannaged, is of
it ſelf of great Importance. For as in the ſtate of weakneſs and imperfecti-
on, of miſtakes and miſcarriages wherein we are, there is no outward help
or aid of more uſe and advantage unto us, than. feaſonable Reproofs :
ſo in the right receiving and improving of them, as high a tryal of the
Spirits of men, as to their intereſt in Wiſdome and folly, doth confift, as
in any thing that doth befall them, or wherewith they may be exerci-
fed. For as (corners of Reproofs, thoſe that hear them unwillingly, that
bear them haughtily and impatiently, with defignes of revenge, or diſ-
dainful Retortions, have the Characters of Pride and Folly indelibly fixed
on them by the Holy Ghoft; lo their due Admiſion and Improvement
is in the ſame infallible Truth repreſented as an evident pledge of wiſdome
and an effcctual means of it's increaſe. This is ſo much and ſo frequently
infifted on in that great Treaſurc of all wiſdome, Spiritual, Natural
and Political, namely, the Book of Proverbs, that it is altogether needleſs
to call over any particular Teſtimonies unto that purpoſe.
Two things we are to enquire inco, in compliance with ous preſent
Defigne.
1. Hopp Reproofs may be duly received.
2. How they may be duly improved; whereunto the Reaſons Thall be
added why they ought ſo to be.
I. That we may receive Reproofs in a due manner, three things are
to be confidered. (1) The general Qualification of the Reprover; (2) The
Nature of the Reproof; And (3) The matter of it.
1. The Pſalmist here defires that his Reprover may be a Rightcous
man. Let the Righteous ſmite me, Ict him reprove me. To give and
take reproofs is a Dictate of the Law of Nature, whereby cvery man is
obliged to ſeek the Good of others, and to promote it according to their
ability and opportunity. The former is directed by that love which is
duc upto others;the latter by that which is ducunto our ſclvcs:which two
are the gicat Rules, and give mcaſure to the Duties of all Societies,
whetho Civil,or Spiritual. Whercforc it doth not evacuate a Rcproof, or
Diſcharge him who is reproved, from the duty of attending upto it,
that
*
*
Serm. 28.
How we may bring our Hearts to bear. Reproofs.
607
3
...
that he by whom it is managed, is nor Righteous, Tas
opebly wicked
For the Duty it ſelf being an effect of the Law of Nature, it is the ſame,
for the ſubſtance of it, by whomſoever it is performed. Yet oft-times
fuch Moral, or rather immoral Qualifications as render not only the
Reprover leſs conſiderable, but alſo the Reproof it felf, until thoroughly
weighed and examined, obnoxious unto prejudicate Conceptions, do oc-
cafion a greater and more fignal Exerciſe of Grace and wiſdome in him
that is reproved, than would have been ſtirred up had all things con
currcd unto the exact Regularity of the Reproof. However it is delirca
able on many accounts that he who Reproves us be himfelf a Righteous
perſon, and be of us eſteemed ſo to be : For as ſuch a one alone will or
can have a due ſenſe of the evil reproved, with a right Principle and End
in the Diſcharge of his own Duty s ſo the minds of them that arc rc-
proved are by their ſenſe of his Integrity, cxcluded from thoſe infi-
nuations of evaſions which prejudices and Suggeſtions of juſt cauſes of
Reflections on their Reprover, will offer unto them, eſpecially without
the exerciſe of fingular wiſdom and humility, will all the Advantages
of a juft Reproof be loſt, where the allowed practice of greater fins and
evils than that Reproved, is daily chargcable on the Reprover. Hence is
that Refection of our Saviour on the uſeleſs, Hypocritical Diligence of
men in pulling the mote out of their Brothers eyes, whilft they have beams in
their own, Mat. 7.374 5. The Rule in this Caſeºis, If the Reprover be
* Righteous perſon, conſider the Reprover first, and then the Reproof ;
if he be otherwiſe, confider the Reproof, and the Reprover not at all.
II. Thc Nature of a Reproof is alſo to be confidered ; and this is
threefold : for every Reproof is either Authoritative, or Fraternal, or
meerly Friendly and occafional.
Authoritative Reproofs are either (1) Miniſterial; or (2) Parental,
or (3) Deſpotical.
1. There is an cſpecial Authority accompanying Mjnilterial Reproofs,
which we ought eſpecially to conſider and improve. Now I
underfand not hereby thoſe Doctrinal Reproofs, when in the Diſpen-
ſation of that word of Grace and Truth, which is profitable for Corredion
and Reproof, 2 Tim. 3, 16. they ſpeak and exhort and rebuke the fins of men
with all Authority, Tit. 2. 15; but the occaſional Application of the
word unto individual perfons upon their unanſwerableneſs in any thing
unto the Truth wherein they have been inftru&ed. For every Right
Reproof is but the orderly Application of a Rulc of Truth unto any perſon
under his miſcarriage, for his healing and recovery. Where therefore a
Miniſter of the Goſpel in the Preaching of the word doth declare and
Teach the Rule of Holy obedience with Miniſterial Authority, if any of
the Flock committed to his charge, ſhall appear in any thing to walk
contrary thereanto,or to håve tranſgreffed it in any offentive Inſtance, as it
is hisDuty,the diſcharge whereof will be required of him at the great Day,
particularly to apply the Truch unto them in the way of private, per-
fonal Reproof: fo he is ſtill therein accompanied with his Miniſterial
Authority, which makes his Reproof to be of a peculias nature, and as
fuch
.
--
.608 How we may bring our Hearts to beare Reproofsa Serm. 28.
of Parents in ?
ſuch to be accounted for: For as he is thus commanded as a Minifter to
Exhort, Rebuke, Admoniſh and reprove every one of his charge as pccaſion
thall require; fo in the doing of it he doth diſcharge and Exerciſc his
MinifterialOffice and Power. And he that is wiſe will forego no conſiderati-
ons that may give efficacy unto a juſt and due Reproof, eſpecially not
ſuch a one as if itbe neglected, will not only be an aggravation of the evil
for which he is reproved, but will alſo accumulate his guilt with a
contempt of the Authority of Jeſus Chriſt. Wherefore the Rule here is,
The more cleer and evident the repreſentation of the Authority of Chriſt is in
the Reproof, the more Diligent ought we to be in our Attendance unto it,
and compliance with it. He is the great Reprover of his Church, Rev. 3.19.
All the uſe, Power,, Authority, and efficacy of Ecclefiaftical Reproofs, flow
Originally and are derived from him. In Miniſterial reproofs there is
the moſt expreſs and immediate Application of his Authority made unto
the minds of men, which if it be careleſly flighted, or proudly deſpiſed,
or evacuated by perverſo cavillings, as is the manner of Comc in ſuch
caſes, it is an open evidence of an Heart that never yet fincerely took
upon it his Law and Yoke.
Theſe things are ſpoken of the Perſonal Reproofs that are given by Mi-
niſters, principally unto thoſe of their reſpective Flocks, as occaſion
doch require, wherein I lball pray, that our Lord Jeſus Chriſt, the great
Shepherd of the Sheep, would yet make us all more Faithful and diligent,
as the reaſon wherein we live doth abundantly require it. But more-
over Church cenſures in Admonition and Excommunication have the na-
ture and ends of Miniſterial reproofs. But the handling of their nature
and uſe, with the Duties of thoſe perſons who juſtly fall under them,
and the benefit which they may reap thereby, is too long and large
a ſubject to be here diverted unto.
2. Authoritative reproof is Parental. Reproof is indeed one of the
greateſt and moſt principal Duties of Parents towards Children, and
without which all others for the moſt part do but pamper them unto
Naughter and Ruine. Neglect hereof is that which hath filled us with ſo
many Hepbni's, Phineaſes, and Abfoloms, whoſe outragious wickedneſ.
ſes are directly charged on the finfull lenity and neglect in this mat-
ter, even of godly Parents. And indeed whereas ſome Parents are open-
ly vicious and debauched even in the fight of their Children, in a ſenſual
neglect and contempt of the Light of Nature, whercby they loole all
their Authority in reproving, as well as all Care about it, and whereas
the moſt have ſo little regard unto ſin as fin, whilft things are tolerably
well in outward concerns, that they neglect the reproof of it as ſuch ;
and many through a fooliſh contemptible prevalency of fond Affection,
will cake no notice of the finful follies,extravagancies and miſcarriages of
their Children, until all things grow deſperate with them; but looth
upand applaudthem in ſuch effc As of Pride, Vanity and Wantonneſsas ought
to be moſt ſeverely reproved in them, the woeful and dreadful degenericy
of the Age wherein we live, owes it ſelf much unto the horrible neglect
this Duty. That Parental reproof is a Duty taught by the
Law
4.
Serm. 28. How we may bring our Hearts to bear Reproofs.
609
Law of Nature , confirmed in the Scripture , enjoyned under levere
thrcatnings and penalties, exemplified in Inttances of Biellings
and Vengeance , on it's Performance or neglect ; rendred indila
penſibly neceſſary by that Depravation of our Natures, which works in
Children from the womb, and grows up in ftrength and efficacy together
with them I ſhould not need to prove, if it lay directly before me;
it being a matter of univerſal acknowledgement. I ſhall only ſay, that
whereas there is on many accounts an immediate impreſs of Divine Au-
thority on Parental reproofs, that which Children ought to contider
and know for themſelves is, that a continuance in the negleči, 'or contempt
of them, is a token tbat Seldome failes of approaching Temporal and eternal
Deſtruction, Prov. 30.17.
3. Authoritative reproof is Despotical; namely that of Governors,
Rulers, and Maſters of Fimilies. This alſo partakes of the Nature of
thoſe foregoing, and being a Duty founded in the Law of Nature, as well
as enforced by potitive Divine commands, cafts.a feculair obligation to
obedience on them that are ſo reproved. And where Servants regård not
ſober and Chriftian reproofs, as the Ordinance of God for their good,
they looſe the advantages of their condition, and may be looked upon as
unfan&tificd Sufferers in a ftate of Bondage, which hath an eſpecial Character
of the firſt curſe upon it.
2. Reproof is Fraternal, or ſuch as is mutual between the members of
the ſame Church, by virtue of that clipecial Relation wherein they ftand,
and the obligation thence ariſing unto mucual watchfulneſs over each
others, with Admonitions, Exhortations and Reproofs. As this is pe-
culiarly appointedby our Saviour, Mat, 18. 15, in confirmation of the
Ordinance in the Church of the Jewes to that purpoſe, Levit. 19.17: and
confirmed by many Precepts and Directions in the Now Teſtament,
Rom. 15. 18, . 14.
1. Thes
: 5:14. Heb. 3, 12, 13. Chap: 12.15:16. So
the neglect of it is that which hath loft us, not only the benefit, but
alſothe very nature of Church Societies. Wherefore our improvement of
Rebukes in this kind, depends much on a due conſideration of that Duty
and Love, from whence they do proceed : For this we are by the
Royal Law of Charity obliged unto the belief of, where there is not
open evidence unto the contrary. And whereas it may be thoſe things
for which we may be thus reproved, are not of the greateſt importance
in themſelves, who that is wiſe will by che neglect of the repronfit
fell, contract the open guilt of contemning the Wiſdom, Love and
Care of Chriſt in the Inſtitution of this Ordinance ?
III. And Laſtly, Reproofs are Friendly or occaſional, ſuch as may be
Adminiftred and mannaged by any perſons, as Reaſons and Opportuni-
ties require, from the common Principle ofuniverſal Love unto mankind,
eſpecially towards them that are of the Houlhold of Faith. There
allo having in them the entire Nature of Reproofs, will fall under all
the enſuing Directions, which have a general refpe&t thereunto.
If then we would duely make uſe of, and Improve unto our Ad-
vantage chc Reproofs that may be givenrus, wc are ſeriouſly to contider
Bbb
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9
.
610
How we may bring our Hearts to be any Reproofs. Serm, 28.
the nature of them with reſpect unto thoſc by whom they are maannaged
for all the things we have mentioned are ſuited to influence our minds
unto a regard of them, and compliance with them.
2. The matter of a Reproof is duely to be weighed by him who defignes
any benefit thereby. And the firſt confiderationsof it is: whether it be
irre, or falſe. I ſhall not carry them unto more minute Diſtribution , of
che Subitance and Circumſtances of the matter intended, of the whole,
or Part of it ; but do ſuppoſe that from fome Principal conſideration
of it, every Reproof, as to its matter, may be denominated, and (ſteemed
true or falſe. And here our own conſciences with due Applicațion unto
the Rule, are the proper Judge and Impire. Conſcience if any way
enlightned from the word, will give an impartial (entence Concerning
the Guilt or Innocence of the Perſon, with reſpect unto the matter of a re-
proof. And there can be no more infallible evidence of a iniſcarriage in
ſuch a condition, than wbex Pride, or Paſſion, or Prejudice, or any corrupt
Affection, can either out-brave, or ftifle tbat compliance with a juſt reproof,
which Conſcience will affäredly tender. Rom. 2. 14.
Ii a Riproof, as to the matter of it, be falſe, or unjuſt, and ſo judged
in an unbi.ffd Conſcience, it may be confidered in matter of Right,
and of Fact. In the firſt caſe the matter may be true, and yet the rc.
proof formally falſe and evil. In the latter the matter may be falſc, and yet
the reproof an acceptable duty.
1. A Reproof is falſe in matter of right, or formally, when we are
seproved for that as evil, which is indeed our duty to perform. So David
was fiercely reproved by his Brother Eliab for coming unto the Battle
againſt the Philiſtines, a ſcribing it to his Pride and the Naughtineſs of
his Heart: whereunto he only replied, Wbat bave I done? Is there not a
Cauſe ? 1. Sam. 17.28, 29. And Peter rebuked our Lord Jeſus Chriſt
himſelf for declaring the Doctrine of the Croſs, Mark, 8. 33. And fo
we may be reproved for the Principal Duties that God requireth of us.
And if men were as free in reproving, as they are in reproaching, we
ſhould not cſcape from daily rebukes for whatever we do in the worſhip
of God. Now though ſuch reproofs generally may be looked on as Temp.
tations, and ſo to be immediately reje&cd, as they were in the caſes in-
ſtanced in; yet may they ſometimes, where they proceed from Love,
and are managed with moderation, be conſidered as neceſary cautions to
Jook heedfully unto the Grounds and Reaſons we proceed upon in the
Duties oppoſed, at which others do take offence.
2. Ifthe Reproof be falle in matter of fact, wherein that is charged on
us,and reproved in us wherçof we are no wayes guilty, three things are
to be confidered that it may not be unuſeful unto us.
1. The Circumſtances of the Reprover; as (1) Whether he do proceed
on ſome probable miſtake ; or (2) Credulity and eaſineſs in taking up
reports; or (3) On evil, ground leſs ſurmiſes of his own; or (4) From
a real godly jcalouſie, which hath been impoſed on, as caſily it will
be, by ſome appearances of Truth. Without a due Confideration of
theſe things, we lball never know how to carry it aright towards them,
by
Serm. 28.
How we may bring our Hearts to bear Reproofs.
611
Yea we
by whom we are rcproved for that whereof we are not guilty.
2. Conſider aright the difference between a Reproof, and a Reproach :
for they may be both falſe alikc, and that whereof we are reproved, have
no more truth in it than that wherewith we are reproached.
may be honeſtly reproved for that which is falſe, and wickedly reproach-
ed with that which is true; fo Auguſtin calls the Language of the Maid
unto his Mother about drinking of Wine, durum convitinn, though the
matter of it were true enough. But a Reproach is the Ating of a mind,
deſigning of and rejoicing in evil. Unto a Reproof it is eſſential that it
Spring from Love. Whom I love I rebuke, is the abſolute Rule of theſe
things. Let a man rebuke another, though for that which indeed is
falſe, if it be in Love, it is a Reproof; But let him rebuke another,
though for that which is True, if it be from a mind delighting in
evil, it is a Reproach, and if it bc falſe, it is moreover a Calumny.
3. Whire a man in ſuch caſes is fully juſtified by the Teſtimony of his
own Conſcience, bearing Wirneſs unto his Integrity and Innocency,
yet may he greatly miſcarry under the occaſion, if he attend not diligenc-
ly unto his own Spirit, which moſt men judge to be ſet at the utmoſt
liberty under ſuch injurious Provocations as they efteem chem. Where-
fore to keep our minds onto Sedate, Chriſtian moderation in ſuch cafes,
and that we may noi loſe the Advantage of what is befallen us, we ought
immediately to apply them unto ſuch other Duties as the prefent Occation
doth require : As,
1. To Scarch our own Hearts and wayes, whether we have not indeed
apon us the guilt of ſome greater evils than that which is falſely charged
on us; or for which we are reproved on miltake.
And if it appear to
upon examination, we ſhall quickly ſee what little reaſon we have to tu-
multuate, and riſe up with indignation against the charge we fuffer nu.
der. And may we not chence fee much of the Wiſdome and goodneſs of
God, who ſufföreth us to be exerciſed with what we can bear off with
the impenetrable Sheild of a good Conſcience, whilft he gracioufly
hides and covers thoſe greater cvils of our hcarts, with reſpect whereunto
we cannot but condcmn our ſelves.
2. To conſider that it is not of our felves that we are not guiltyof the
evil ſuſpected and charged. Noman of fobriety can on any miſtake re-
prove us for any thing, be it never ſo falſe, but that it is merely cf ſo-
veraign Grace that we have not indeed contracted the guilt of it. And
humble thankfulneſs unto God on this occaſion for his real preſerving
Grace, willabate the edge and take off the fierceneſs of our indignation
againſt men for their ſuppoſed injurious dealings with us.
3. Such Reproofs if there be not open malice and continued wickedneſs
manifeſt in them, are to be looked on as gracious Providential wirnings to
take heed lealt at any time we ſhould be truely overtaken with that which
at preſent we are falſely charged withal. We lisele know the Dingers
that continually attend us, the Temptations where with we may be
furprized at unawares, ner how neer on their account we may be
unto any lin or evil which we judge our ſelves molt remote from, and leant
Bbb 2
ebnoxious
612
How we may bring our Hearts to bear Reproofs. Serm. 28
obnoxious unto. Neither on the other hand can we readily underttand
the wayes and means whereby the Holy, Wiſe God iſſueth forth thoſe
hidden proviſions of preventing Grace, which are continually adminiſtred
for our Preſervation. And no wiſe man who underltands any thing of
the deceitfulneſs of his own heart, with the numberleſs Numbers of in-
viſible occaſions of fin, wherewith he is encompaffcd continually, but
will readily embrace ſuch Reproofs as Providential warnings unto watch-
fulneſs in thoſe things whereof before he was not aware.
4.
When the mind by theſe Confiderations is rendred Sedate and
weighed unto Chriſtian moderation, then ought aman in ſuch caſes patient
ly and peaccably to undertake the D-fence of his innocency, and his
own Vindication. And herein alſo there is need of much wiſdome and
Circumſpection; it being a matter of no {mal difficulty for a man duely
to mannage felf, and Innocency, both which are apt to influence us unto-
fome more than Ordinary vehemency of Spirit.
But the Directions which might, and indeed ought to be given under
all theſe particular Heads, would by no means be confined unto the Li-
mits fixed to this Diſcourſe,
3. If the matrer of the Reproof be True in fact, then it is duely to be
confidered, whether the offence, for which any one is reproved, bez rizate,
or Publick attended with caudal.
If it be private, then it is to be weighed, whether it was known unto,
and obſerved in and by the Perfon bimſelf reproved, or no, before he
was ſo freproved. If it were not ſo known, as we may jullý be re.
proved for many things, which through Ignorance, or Inad-
vertency, or Compliance with the Customcs of the World, we may
have taken no notice of ; and if the reproof bring along light and con-
viation with it, the firſt eſpecial improvement of ſuch a peculiar reproof
is thankfulneſs to God for it, as a means of deliverance from any way, ok
work, or path that was unacceptable in his fight. And hence a great
Proſped may be taken of the following deportment of the mind
under other Reproofs. For a readinefs to take in Light and Conviction
with reſpect unto any evil, that we are ignorant of, is an evidence of a
readineſs to ſubmit to the Authority of God in any other Rebukes that
have their Convictions going before them ; ſo the heart that is prone to
fortifie it ſelf by any Pleas or Pretences againſt convičiions of (in, in what
i: doth not yet own so to be, will be as prone unto obſtinacy under Reproofs
in what it cannot but acknowledge to be evil.
If it were known before to the perſon reproved, but not ſuppoſed by
him to be obſerved by others, under the covert of which imagination
fin often Countenanceth itſelf, that Soul will never make a due improve
ment of a Reproof, who is not firſt ſenſible of the Care and kindneſs of
Gid, in driving him from that retreat and hold where the Intereſt of fin
bad placed it's cheife ft Reſerve,
Sins, ſo far Publick as to give matter of offence or ſcandal, are the ordi-
nary Subject of all orderly Reproofs, and therefore need not in particular
to be ſpoken unto.
Having
Serm. 28. How we may bring our Hearts to bear Reproofs.
613
:
Having ſhewed the Nature of Reproofs in general, with ſuch contide-
rations of the matter of them, as have afforded occaſion unto ſundry pır.
ticular Directions relating unto the duty under Diſcuſſion, it remains only
that we farther explain and confirm the two generals compriſed in the ob
ſervation deduced from the Texts namely, (1) Why we ought to receive
reproofs orderly, or regularly given untous, eſteeming of them as a lingu-
lar priviledge? and (2) How we may dwely improve them un to their
proper end, the Giory o: God, and the Spiritual Advantage of our own
Souls? As to the fish of theſe we may obſerve,
1. Thar mutual reproofs for the curing of evil, and preventing of d117-
ger in one another are Frime Ditlates of the Law of Nature, and that
Obligarion, which our Participation in the ſame Being: Offipring, Osin
ginal and End, to ſeek the good of each other, doth lay upon us. TOS
God deſigned in our Creation, and this the rational Conititurion of our
Natures directs us unto. To ſeek and endeavour for each other all that
good whereof we are capable in Time, or unto Eternity, was indelibly
implanted upon our Natures and indiſpenſably neceffary unto that Sociery
among our felves, with the great end of our joynt living unto Gid, for
which we were made. All the mutual evils of mankind, whether of
Perlons, or of Nations deſigned or prepetrated againt on another, are
effects of our fatal Prevarication from the Law of our Creation. Hence
Cain the firft open violent cranfgreffor of the Rules and bounds of Humane
Sociсty, thought to juſtifie or excufe himſelf, by a Renunciation of
tijat Principle which God in Nature had made the Foundation of a
Political or Sociable life, with reſpect unto Temporal and Etcxnal ends;
Am I, faith he, my brothers keeper? Gen, 4. Yea, God had made
every man the keeper of his Brother ſo far, as that they ſhould in all
things in their opportunities, and unto their Power ſeek their good,
and Deliverance from Evil. In thoſe things which are good unto us,
thoſe which are Spiritual and Eternal have the Preeminence, Thelo
nothing can prejudice butSin and Mortal evils, whoſe prevention therifore
in one another, ſo far as we are able, is a Dury of the Law of Nature,
and the prime effect of that Love which we owe unto the whole of Spring
of that one Blood, whereof God hath made all Nations. And one of the
moft effectual means for that end are the reproofs whereof we triat. And
che Obligation is the ſame on thoſe that give them, and thoſe to whom
they are given, with reſpect unto
reſpect unto their ſeveral Interests in this
Duty. Wherefore to neglect, to deſpiſe, not thankfully to receive
ſuch reproofs, as a re juftly and regularly given unto us at any time, is
to contemn the Law of our Creation, and to frample on the prime
effect of Fraternal Love. Y ca to deſpiſe Reproofs and to Diſcountenance
che diſcharge of that Duty, is to open a Door unto that mutual harred
and diſlike which in the fight of God is Murder. See Levir. 19.17, with
Job.3.15, Let us therefore look to our felves, for there is no grea-
terlign of a degeneracy from the Law, and all the ends of our Creation;
than an unwillingneſs to receive reproofs,juftly deſerve and regularly ad-
miniſtred; or not to eſteem of them, as a blefed effect of the wiſdom
and goodneſs of Godcowards us.
2.Where.
A
614
Serm. 28
How we may bring our Hearts to bear Reproofs.
an Obliga
{
2. Whereas the light of Nature is varioully obſcured, and its
directive power debilitated in us, God hath renewed on us ,
tion unto this Dury by particular Institutions boch under the
Old Teltament and the New. The Truth is, the efficacy of the
Law of Creation, as unto Moral Duries, being exceedingly impaired
by the entrance of fin ; and the exerciſe of Original native love towards
njankind being impeded and obtructed by that confufion and difa
order whereinto the whole Hate of mankind was cast by fin, every one
clicreby being made the enemy of another, as the Apoſtle declares, Tit.
3.3 nor being cured by that coaleſcency into evil Societies which reſpects
only Political, and Temporal ends, the diſcharge of this Duty was utter-
ly lolt, at leaſt beyond that which was meicly Parenial. Wherefore God
in the Inſtitution of his Church both under the Old Teftament, and the
Now, did mould men into ſuch Peculiar Societies and Relations, as
wherein way might be made meet again for the exerciſe thereof.He hath ſo
diſpoſed of us, that every one may know every one whom he is obliged
to reprove, and every one may know every one whom he is obliged to
hear. And as he hath hereby cured that confation we were cait into
which was obftructive of the exerciſe of this Duty; ſo by the Renovation
of politive commands, attended with Inftructions, Directions,Promiſes and
Threarings, enforcing the giving and receiving of Reproofs with reſpect
unto Moral and Spiritual ends, he hath relieved us againſt that obſcurity of
Natural light which we before laboured under. Should I go to expreſs,
the Commands, Directions, Exhortations, Promiſes and Throatnings,
which are given in the Scripture to this purpole, it wouldbe a work as
endleſs, as I ſuppoſe it needleſs, to all that are converſant in the Holy
writings. It may ſuffice unto our preſent purpoſe, that there being an
expreſs infticution of God for the giving and taking of Reproofs, and
that an effct of infinite Goodneſs, Benignity and Love towards us ; not
thankfully ro receive Reproofs, when it is our Lot to deſerve them,
and to have them, is to deſpiſe the Authority of God over us, and his
gracious Care for us. When therefore it befalleth any to be juftly and or-
derly reproved : let him call to mind the Authority and love of God
therein : which will quickly give him that ſenſe of their worth and ex-
cellency, as will make him thankfull for them; which is the firſt ſtep un-
to their due Improvement,
3. A due confideration of the uſe, benefit and advantage of them will
give them a ready admilbon into our minds and affections. Who knows
how many Souls that are now at reſt with God, have been prevented by
Reproots, as the outward means, from going down into the Pit? Unto
how many have they been an occaſion of convertion and fincere turning
unto God? How many have been recovered by them from a ftate of
backſliding, and awakened from a ſecure fleup in fin ? How many
great and Bloody fins hath the perpetration of, been obviated by
them? How many ſnares of Temptations have they been the incans to
break and cancel? What revivings have they been to grace, what diſap-
pointments unto the ſnares of Satan? who can declare? The Advantages
which
Serm. 28. How we may bring our Hearts to bear Reproofs.
615
of us,
which the Souls of men do or might receive every day by them, is more
to be valued than all carthly Treaſures whatever : And ſhall any
when it comes to be our concern, through a predominancy of Pride,
paflion and prejudice,or through curſed Sloth and Security, the uſual
means of the decatment of theſe advantages, manifeft our ſelves to have
no intereſt in, or valuation of theſe things, by an unreadincis or unwil-
lingneſs to receive Reproefs, when tendered unto us in the way, and ac-
cording to the mind of God?
But now ſuppoſe we are willing to receive them, it will be enquired
in the laſt place, what confiderations may further us in their duc
Improvement, and what Directions may be given thereunto. An Anſwer
to this enquiry ſhall ſhut up this diſcourſe. And I ihall lay hereunto,
1. If there be not open evidence unto the contrary, is is our Duty,
to judge that every Reproof is given us in a way of Dney. .
This
will take off offence with relpid unto the Reprover, which unjuftly
taken is an affurcd entrance into a way of loofing all benefit and advan-
tage by the Reproof. The reaſon why any man doth regularly reprove
another, is becauſe God requireth him ſo to do, and by his command
hath made it his Duty towards him that is reproved. And do we judge
it reaſonable that one ſhould neglect their Duty towards God and us, and
in ſome degree or other make himſelf guilty of our fins, for no other cauſe,
but lat we ſhould be diſpleaſed, that we are not ſuffered to fin ſecurely,
and it may be to periſh eternally? And if we are convinced that it is the
Duty of another to Reprove us, we cannot but be convinced that it is
our Duty to hearken and attend thereunto. And this will fix the mind
unto a due confideration of the preſent Duty that lyes before us, and
what is our juft concernment in the Reproof. Btfides if it be done in a way
of Duty, it is is done in Love; for all orderly rebukes are effects of Love.
And if we are convinced of any one, that he doth reprove in a way of
Duty, we muſt be ſatisfied that what he doth procedech from Love, with-
out by ends or Dillimulation. For what doth not fo, be it what it will,
belongs not to rebuking in a way of Duty. And this will remove all obſtrua
ating prejudices in all who have the leaſt gracious ingenuity. Abab def-
piſed the warning of Micaiah. becauſe he thought they mutually hated
one another; he knew how it was with himſelf and fallly ſo judged of
the Prophet by his neceſſary ſharpneſs towards him. But where there are
ſuch ſurmiſes, all advantages of reproofs will be aſſuredly lost. Where
therefore our minds are ſatisfied that any reproof is an effect of Love, and
given in a way of Duty, Dimidium fadi; we are half way in the dil-
charge of the Duty directed unto,
2. Take heed of cheriſhing habitually ſuch diſorders, vices and di.
ſtempers of mind, as are contrary unto this Duty, and will fruſtrate the
deſign of it. Such arc (1) Haltineſs of Spirit. Some mens minds do with
ſuch fury apply themſelves unto their firſt apprehenſion ofthings, that they
caſt the whole Soul into diſorder, and render it uncapable of further ra.
tional conſiderations. There may be, it is poſible, come failures and
mia
3
616
How we may bring our Hearts to beare Reproofs. Serm. 28.
Count.
).
miſtakes in uſeful and neceffary Reproofs, in matter, manner,circumſtance,
fome way, or other. This, immediately, is ſeized on by men of balty
Spirits ( a Vice and Fully fufficiently condemned in Scripture, ) turned
untua Provocation, inade a matter of ftrife and deſpute, until the whole
advantage of the Reproof is utterly loft and vanilheth. A Quiet, Gentle,
Contiduralive, Scdare frame of Spirit is required unto this Duty. (2)
Pride, and Haughtineſs of mind, Self-conceit, Elation of Spirit, which
will be inſeparably accompanied with the contempt of others, and a
icom that any ſhould think themſelves cither ſo much Wifer, or ſo
much better than our felves, as to ne prove us in any kind, are a fenced
Wall against any bencfic, or advantage by Reproofs; yea things that
will turn Judgement into Hemlock, and the moft Soveraign Antidote
into Pwylon .No wild Beast in a Toyle doth more rave and rear and rend
than a Proud man, when he is reproved. And therefore he who manifelts
himſelf to to be, hath ſecured himſelf from being any more troubled by
furious reproofs from any wiſe man whatever. See Prov.9 7,8. (3) Pre-
judices; which are lo variouſly occafioned, as ic were endleſs to re-
If now we make it not our confiant buſineſs to purge our
minds from theſe depraved Affections, they will never fail effectually to
Xirt themſelves on all occations to the utter defeatment of all uſe in,
or benefic by the moſt nec ffiry and regular reproofs.
3, Reckon aſſuredly, that a fault, a miſcarriage, which any one is duely
reproved for, if the reprcof be not received, and improved as it ought,
is not only aggravated, but accumulated with a new crime, and marked
With a dangerous Token of an incurable Evil. See Prov. 29. 1.
do what they call, bear themſelves high in their expreſſions, grow angry,
pallionate, excuſe or palliate, unleſs they are ſcared, and profligately
obilinare, their own Conſciences will take part with a juft and regular
Reproof. If hereupon they come not up to amendment, their guilt is
encreaſed by the occational cxcitation of the Light of Conſcience to give
it an eſpeciall charge. And there is an additional fin in the contempt
of the Reproof it felf. But that which principally ſhould make men care-
full, and even trouble in this caſe is, that they are put on a Trial whether
ever they will forfake the evil of their wayes and doings or no : for hc
who is orderly reproved for any fault, and neglects or deſpiſeth the Re-
buke, can have no afſurance that he ſhall ever be delivered from the evil
rebuked; but hach jutt cauſe to fear that he is entering into a courſe of
hardneſs and impenitency.
4. It is uſeful unto the ſame end, immediately to compare the Reproof
with the Word of Truth. This is the meaſure, ftandard and dire&ory
of all Dutys, whereunto in all dubious cafes we ſhould immediately re-
freat for advice and Council. And whereas there are two things con-
ſiderable in a Reproof ; Firſt, the matter of it, that it be true, and a juſt
cauſe, or reaſon of a rebuke, and Secondly, the right which the Reprover
hath unto this Duty, with the Rule which he walked by therein; if
both theſe for the ſubftance of them prove to be juſtified by the Scripture,
then have we in ſuch a caſe no more to do with the Reprover, nor any
of
Let men
Serm. 28. How we may bring our Hearts to bear Reproofs.
609
of his circumitances, but immediately and directly with God himſelf :
for where he gives expreſs warranty and direction for a Duty in his
word, his own Authority is as directly exerted chereby as if he ſpoke
unto us from Heaven. Hereby will the mind be prevented from many
wandrings and vain reliefs, which fooliſh imagination will ſuggeſt,
and be bound up unto it's preſent Duty. Let our unwillingneſs to
be reproved be what it will, as alſo our prejudices againſt our Reprover,
ifwe are not at leaſt free to bring the Confideration and Examination of
the one and the other unto the Word of Truth, it is becauſe our
decds are evil, and therefore we love Darkneſs more than Light. No
milder, nor more gentle cenſure can be paſſed on any, who is not free
to bring any Reproof that may be given him unto an impartial Tryal
by the Word, whether it be according to the mind of God, or no. IE
this be done and conviction of it's Truth and neceffity do then appear;
then let the Soul know it hath to do with God himſelf, and wiſely
conſider what anſwer he will return, what account he will give unto
him. Wherefore.
5. The beſt way to keep our Souls in a readineſs rightly to receive and
ducly to improve ſuch Reproofs as may regularly be given us by any, is
to keep and preſerve our Souls and Spirits in a conſtant aw and reverence
of the Reproofs of God which are recorded in his word. The neglect,
or contempt of theſe repoofs is that which the gencrality of mankind do
ſplit themſelves upon, and periſh eternally. This is ſo fully and Graphi-
cally expreſſed Prov. 1, that nothing can be added thereunto. And the
great means whereby much hardneſs comes upon others through the
deceitfulneſs of fin, is want of keeping up a due ſenſe or reverence of
Divine Reproofs and Threatnings on their Souls. When this is donc, when
our hearts are kept up unto an awful regard of them, exerciſed with
a continual meditation on them, made tender, careful, watchful by
them, any juft Reproof from any, that falls in compliance with them,
will be Conſcienciouſly obſerved, and carefully improved.
6. We ſhall fail in this Duty unleſs we are allwayes accompanied
with a deep ſenſe of our frailty, weakneſs, scadineſs to halt, or miſcarry
and thereon a neceſſity of all the Ordinances and Viſitations of God
which are deſigned to preſerve our Souls. Unleſs we have due appre-
henfions of our own ſtate and condition here, we ſhall never kindly re-
ceive warnings before hand to avoid approaching dangers ; nor duely im-
prove Rebukes for being overtaken with them. It is the humble Soul that
feareth alwayes ; and that from a ſenſe of its own weakneſs, yea the
treacheries and deceitfulneſs of it's heart, with the power of thoſe Tempta-
tions whereunto it is continually expoſed, that is ever like to make work
of the Duty here directed upto.
Сcc
SERMON.
6
20 had ventured to tranſgreſs, and that and in
his breaking
618
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*ಶಿವಂತಿಕೆ ***************000
todo oo *o* **********
SERMON XXI X.
Wherein doth appear the bleſſedneſs of forgive-
neſs? and how it may be obtained?
Pfal. 32.1. Bleſſed is he whoſe tranſgreſſion is forgiven,
whoſe Sin is covered.
F all the pains or torments that any of the Children of Men do or
can feel in this Life, none are comparable to thoſe which proceed
from the laſhes and wounds of a guilty conſcience, under the ap-
prehenſions of the anger of a Sin-revenging God, and this im-
preſſion of ſome ſcalding drops of his wrath upon the Soul, Prov. 18. 14.
The Spirit of a Man will ſuſtain bis infirmity, but a wounded Spirit wbo can
?
ing of Gods name, he had wounded his own Conſcience. After his fin,
Davidis Lbye of God, and keeps filence for a while, maketh no confeffion;
God is highly offended, and hides his face from him, but layeth his hand
forely u on him, making ſuch a deep impreſſion of his diſpleaſure upon
his Spirit, that he ſunk under the weight of it; and it became ſo very grie-
vous unto him that he roarech out all the day under the horrible anguiſh
which he felt hereby'; yca he complaineth that his moiſture was hereby
turned into the drought of Summer. In this condition, David could find
no relief, no eaſe, or aſwagement of his grief, untill upon acknowledge-
ment of his Sin he had obtained forgiveneſs, and God through his
free grace, and tender mercy, had covered his iniquity, as we ſhall find in
the 3. 4. and 5.verſes of this Pſalm; which I take to be the occaſion of
the joyful acclamation, and ſweet expreſion in my Text, the firſt verſe of
thc Palos conceining the bleſſedneſs of remi011, or happineſs of the man
that hash, with him, obtained ſo great a priviledge, which priviledge
none have a greater light of, than thoſcthat have felt
the wounds and ſmart;
and roared under the horrour of an accufing Conícience, and been terrified
with the furious rebukes of Gods angry Countenance. And becauſe this
O
was
Serm.29. Wherein doth appear the bleſſedneſs of forgiveneſs ? &c. 619
aken away.
was Davids caſe, therefore he might the more feelingly pronounce thoſe
to be bleſſed, whoſe Sins were pardoned. Blefed is be whoſe tranſgreſión
is forgiven, where ſin is covered.
Blefjed] The word in the Original, fignifies blelfedneſs and it is read in 1908
the plural number, becauſe as one faith: That Man is many
ways bleſſed, he is bleſſed in this world, and in the other world, Vir ille est multis modis be-
be is moſt bleſſed and happy So that bleſſedneſs feems molt aim, nempe in boc mundo, co
properly to be his, and fingularly to belong to him, and it is
in altero et beatitudines,
feliciſſimus, fiue propria vie
The plural number becauſe Ipany good things concur to true deantur bearitudines Sad
bleſſedneſs; or to thew ſuch a one is cumulatively hap- eum fingulariter pertinent. Gc-
py, he hath a heap of blogs upon him; Thus our learned nebrardus. Quia multe bona
Mr. Pool in his Synopſis. he fame Authour obferves that
debent concurrere ad beatitu-
fome take the word bleff in the Hebrew, to be an Inter- cumulare beatum effe, Pol.
dinem ; vel attenderet ialem
jection, or Adverb : And b make this to be a Rhetorical, Synop.
though abrupt,exclamarisor a joyful acclamation at the Alii 190x oft interje&io
happineſs of ſuch
five adverbiúm fic rheto.
Whaſe tranſgreſſion is forgiven] there are divers verſions of vellata caclamatio, de fali-
rict exclamatio es abrupto,
theſe words. One tranſlates them out of the Hebrew, whoſe citate ejus. O beste illun! Sic
iniquity is remited. Another, whoſe prevarication is for. Schindler. Yws yo)
given. Others, and that nearer the ſenſe of the Hebrew Quibw remifra et iniqui-
tas, Calvin.
words, who is eafed of his defcction, or unburdened of his
Condonati prevarications
tranfgreſſion. Another, from whom his tranſgreſſion is
cui demittitur prevaricario.
Another, who is abſolved from his Crime; Pagnin. Qui levatus à defe&ti.
all which verſions agree in the ſame ſenſe with our Tran one. ſun. Trim. Vel qui
Nation, whoſe tranſgreſſion is forgiven , for remillion of monerotus à tranſgreIione
Iniquity, or Prevarication, is the ſame as the forgiveneſs of quo ablata tranfgrédio. Piſco.
Pol:
Tranfgreffion; to have the fin taken away, to be cared Gei: 1x07:03
and unburdened of the tranſgreſſion, what is it more then
to have the fin forgiven? for as much as the weight and load of guild
is by forgiveneſs removed, whereby alone the Conſcience is truely
eaſed; and ſo to be abſolved from Crime, is as much as to be acquitted
from all Obligation of puniſhment, and this is done in forgiveneſs
of fin.
Whoſe ſon is covered] He is Bleſſed whoſe fin is covered, not he whore
fins are recovered by himſelf; So Priv. 28. 13. He that coveretb bis
fins shall not proſper ; all ought to acknowledge unto God without hide-
ing any, as v. 5ih. of chis Pſal. I acknowledged my finis unto thee, and mika
Iniquity bave I not bid. But he is Bluffed whoſe fin is covered by God.
Pſal. 85 2 Thou haſt forgiven the Iniquity of thy People, thou hast covered
all their fin. Sin is covered, when it is covered by God; and when it is
covered from God ; not as if any fin were or could be covered from
the Eye, and view of his Omniſciency, but fin is covered from him when
it is covered from his angry Eye, and his wrathful, revengeful Coun-
tenance : That is, when God cealeth to be angry for the fin, through
his reconciliation to the Sinner. Pifcator noteth upon the place that
tin is here compared to filthineſſes which uſe to be covered, that they
may not offend the Eye, when the offence of God's Eye is removed,
Ссс 2
then
620 Wherein doth appear the bleſſedneſs of forgiveneſs ? Serm. 29.
ಈ
then fin may be ſaid to be covered. And it is obſerved
Textum ad ira vel ultioni that in the Hebrew the ſame word which fignifieth a co-
dei facie Pol. en. Gei.
vcring, doth fignifie alſo an expiation : and thc covering
Peccarum comparatur fordi-
of the Mercy Seat, which here may be alluded unto, which
bus, quæ tegi foleni ne éculos
offendant. Piſcator. was called the Popitiatory, comes froin the ſame Root;
Vi operculs illo les tege. which Propitiatory, or Covering did cover the Tables
batur per quam cognitic pec. of the Law, the Hand-writing againſt us; and this was a
caii : Sic Chriſtus peccare le-
Type of Chriſt our Propitiation ; who having appeaſed
gir, romitir o espiar, ne les
ultra accuerdo condemnet,
his Fathers anger doth cover our ſins, that the Law Ihall
placar um dei patris ir & per-
not accuſe or condemn us. Sin is covered by God when he
filium iedum eff(fea opertum) hides his Face from ir. Pſal.51 9. when he calls it bchind his
peccatum per Chriflum fcilicet
Back. Ifa. 38. 17. when he throws it into the depth of the
propitiatorium noftrun. Merc.
vin Falco
Sea. Mic.7.19. So that this covering of ſin is of the ſame
import as the former expreſlion, famely the forgiving of it.
Queſt. 1. Wherein doib appear Blefjedneſs of forgiveneſs?
Quett. 2, How forgiveneſs may be obtained?
Quft
. 1. Wherein the Bleſſedneſs of forgiveneſs doth appear to evidence
this I ſhall give the reaſons why ſuch muſt needs be Blcffed whoſe tranſ,
greſſions are forgiven.
Reaf. 1. Such muſt needs be bleſſed whoſe tranſgreſſions are forgiven,be-
caufe God doth pronounce them Bleffed, as in the Text, Bleſed bis be
phoje iniquities are forgiven, whole fins are covered. David wrot,
theſe words not from himſelf, but as he was inſpired by the Holy Ghoſt;
and if any ſaying in the whole Book of the Scriptures be the word of God
( as all of them are ) this is his word, and thisis his Sentence, which is
confirmed in the New Teſtament, the Apostle Paul quoting theſe verey
Rcm .7
words to prove the Doctrine of juftification by Faith without works ;
God pronounceth ſuch to be Bleſſed whofe Iniquities are forgiven, and
therefore they muſt needs be Bleſſed, becauſe God (peaketh of things as
they are ; never did alie, fallhood, or miſtake proceed out of his Mouth,
God who alone giveth the Blelling pronounceth pardoned Perſons Bleſſed,
and therefore they are Bleſſed. When Ifaac gave him Fatherly Bleſſing unto
Jacob; though it were upon a miſtake; he ſuppofing to have been Eſau
his firſt born Son, yet afterward did not, he would not retra& it, but
telleth Efau who (oo late fought him for it, Gen. 27. 33. I bave Bleſſed
bim and he Mall be bleſſed. Surely where God, who never miſtakech, doth
pronounce the Bleſſing upon any, he doth not, he will not retract it,
but they are Bleſſed, and ſhall be Bleſſed.
Kear: 2. Such muft necds be Bleſſed whoſe iniquities are forgiven,
becauſe they are delivered from the greateſt evil, and that which doth
expoſe them to the greateſt miſery, and which alone can deprive them
of eternal happineſs. Pardoned perſons are delivered from the greateſt
evil, and that is fin, which is the greateſt evil in it's rell, becauſe moſt op-
pofite to the chiefeft good, and for as much as it is the cauſe of all other
evils that either do or can befall mankind, beſides the miſeries of this
life; it is fin and only fin which expoſes unto future miſeries and the
vengenec of eternal &rc in Hell. The curſe of the Law is for fin, where
by
Serm. 29
and how it may be obtained.
62 I
The of ,
by the Law is broken. Gal. 13. 10. curſed is every one that continxetb
not in all things which are written in the Book of the law to do them,
againk the Goſpel. 2. I beli 1.7.8.9. the Lord Jeſus Mall be revealed
from Heaven, with his mighty Angels, in flameing Fire, takeing vengance
ou them ibat know not God, and obey not tbe Goſpel; who sail be pun shed
with everlaſting Deftrudion from the Preſence of sbe Lord, and from the
Glory of bis power. Such whoſe iniquities are forgiven are before deliver-
ed from the guilt of fin, they are free from Obligation to puniſhment,
and ſo are no longer expoſed thereunto : through Chriſt they have remif.
fion, being by faith intereſted in his merit and ſatisfaction; and God's
juſtice cannot require the ſatisfaction again of them which he hath already
received of Chriſt, and accepted for them. Chriſt is their ſurety, who
hath payed their debts, in forgiveneſs they are diſcharged and God will not
require the Debt any more of them. Therefore there is no Condemnation
to them, Rom. 8. 1. Jeſus having delivered them from the wrath to come,
1 Thes 1.8. guilt for fin, in the Nature of is, is Obligation ad penam,
and Obligation to puniſhment, not Temporal only, but, ſuch as may
bear Proportion to the demands of God's infinite juſtice which therefore
must be eternal as it is fin alſo which can alone deprive any of
eternal happineſs; In the firſt Covenant God promiſed life and ever-
lafting felicity upon the condition of perfectobedience; it is only dilo
obedience which doth hinder the fulfilling of this promiſe. It was fin
which threw man at the firſt out of Paradiſe, and which fill doth keep
men out of Heaven ; nothing doth hinder men's happineſs here, nothing
can deprive them of happineſs in the other world but this evil of evils,
Sin; hence then it will undeniably follow that pardoned Perſons who
are delivered from fin muſt needs be Bleſſed, there being nothing which
can procure their miſery or prevent their Bleſſedneſs, becauſe in the for-
giveneſs of fin their fin is removed with the evil conſequences and
effc&s thereof, Pfal. 103. 12. as far as the East is from the West, so far
bath be removed our trangreſions from us.
Reas. 3. Such men must needs be Bleſſed whoſe inquities are forgiver,
becauſe they are taken into Covenant with God; God is their God, and
they are his people. The promiſe of the New Covenant, I will for-
give their iniquity, and I will remember their fin no more : is coupled with
the other promiſes, I will be their God, and they shall my be People, fer. 31.
33. 34. wherever God fulfils the one promiſe, he doth fulll the other
God forgiveth iniquity to none but at the fame time he
becometh their God, and brings them into the Bleſſed relation of his
Covenant-people. They are Blefed that have the Lord for their Goit.
Pfal. 144. 15. happy is that people that is in ſuch a caſe, yea, happy
is that people whoſe God is the Lord. Pfal. 33. 12. bleled is the Nation
whoſe God is the Lord, and the People whom be barb clofen for his own
Iuberitance. Such as are taken into Covenant with God ace Blefied
becauſe. 1. They are taken into God's favour. 2. They are taken in.
to God's family. 3. They are under God's providence. 4. They have
free acceſs unto God in Prayer, 5. They have Communion with God
too,
in
622
Wherein doth appear the bleſſedneſs of forgiveneſs :
Scroi. 29.
9
in all his Ordinances, and thus it is with all pardoned Perions, and there
fore they are Bleffed.
1. Pardoned Perſons being taken into Covenant are taken into God's
favour. Nothing doth hinder God's ſpecial favour but unpardoned fin,
nothirg but that which is the only Ohjeet of his hatred, and cauſe of his
diſpleature ; and this is nothing elſe but lin. Although God's
love have many Objects, yet his hatred hath but one, and that is fin
God Hareth none of his Creatures, as they are Creatures, but as they
are finful; never did any thing offend or diſpleaſe God but lin; No.
thing elic hath power to enkindle God's anger, and to blow it upinso
a Hame. When God forgiveth fin, his haired ceaſcth, his anger is 1c-
muvid, and he receiveth them whom he pardoneth into the armes of his
fpeciallove, God's favour is the peculiar priviledge of God's pardoned
People, Pfal. 106. 4. Remember me with the favour phicb thou bedrejt
10 iby People: 0, viſit me with by Salvation. Therefore all pardoned
Purfons being in God's favour, they are Bleſſed ; becauſe his favour is
the Fountain of Bleſfcdacís ; in bis favour there is life : Pfal. 30.5. yes,
his loving kindneſs is better than life, Pſal. 63.3. The favour of an
earthly King is couared a great Priviledge, but the favour of the King
of Heaven is really a great Bleſſedneſs. The God of Heaven who is o
Powerfull, Wiſe, Faithful, Good, Merciful hath a ſpecial favour
and kindneſs for them, and dou love them with an incomparablc, in-
comprehenfible, unchangeable, and eternal Lovc, therefore chcy must
needs be the happielt People on the Earth.
2. Pardoned Perſons bring in favour are taken into God's family ;
being reconciled by the Croſs of Chriſt, Epb. 2. 16. they are no more
Atrangers and forreigners, but fellow Citrizens with sbe Saints, and of the
Hiuſhold of God: v. 19. And being of God's Houfhold they are God's
Children. I Cor.6.18. I will be a Father unto you, and ye shall be my Sons
and Dsughters, faith the Lord Almighty. This is a priviledge which
rendreth all thoſe, above all others, moft Bleſſed who partake of it
Job. I 12 To as many as received him, to them gave he power to become.
the Sons of God, even to them that beleive on his name, to them gave be power,
The Original word ligifieth Right or Priviledge,it is the greateſt privilegde
in the World to be numbred amongſt God's Children; hence it is that John
Writing of it in his Epifle doth break forch into an exclamation of joy and
wonder : 1 Joh. 3. 1. Behold, what minner of love the father bath beſtowed
upon us, that we ſhould be called the Sons of God. He ſeems to be in an
exrafic of(xclamation at the greatneſs of ihis priviledge and the happi-
neſs of ſuch as had attained ic. Ifbeggars were hitred up from the Dunghil
to be adoptd Children of the greatest Prince upon the Earth, it would not
be fo great an honor to them as this honor and dignity which is confora
red upon Perſons in their being advanced into the Number of the
adopred Children of the great Jebuvab, the Lord of Heaven and Earth;
and will any Question whether obey are Bleſſed ?
3. Pardoned Perſons being in Covenant are under God's ſpecial Pro.
vidence. There is a General Providence that doch attend all the Chil.
dren
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Serm. 29.
.
and how it may be obtained.
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dren of men, but God's eſpecial Providence doth attend his own Chila
dren, and his peculiar People, who are reconciled unto him by Jefus
Chrilt ; ſuch are under God's ſpecial Providence tbey dwell in tbe fem
cret place of the moſt High, and under the shadow of the Almighty. Ifs1.21.1.
God's Name is their ſtrong. Tower unto which tbeyrun and are ſafe: Prov.: S.
10. God is frequently called their Rock, and Fortress, Buckler, Shield,
and Deliverance, and hath made many Promiſes unto them ot Defence, and
Deliverance. They are under God's ſpecial Provifion, as a Facher pre-
videth for his Children, fo God provideth for his people: he provideth
for their Bodies, when tbe young Lions leck, and ſuffer banger, they shall
not want any good thing. Pfal. 34. 10. he promiſeth to Feed them, and
Cloatle tbem, and to wishbold no good ubing from them; ind if they always have
not as much in the World as they wilh, they ſhall be lure to have as much as
God ſeeth they do really need; but more eſpecially he providcth for their
Souls, the Robes of his Son's Righteouſneſs to Cloath them, ſweet and
precious Promiſes to feed and Nouriſh them, Jewels of Grace to iorich
and adorn then, the guard of Angels to attend them, hiinſelf and his
Son to bc Companions to them, the Peace and Joyes of the Holy Ghoſt
to chear them, and to ſweeten their paſſage through the valley of the
World and the Dark entry of Death. This is the priviledge of pardoned
Perſons, and ſurely then they are Bleffed.
4. Pardoned Perſons being in Covenant have free acceſs unto God in
Prayer : Eple.2. 18. through him we bave acceſs by one Spirit unto the
Faiber. Chap: 3.12. In pbom we have boldneſs and acceſs with Confidence
by the Fairb of him. Hebr.4.16. Let us therefore come boldly to the Throne
of Grace that we may obtaine mercy, and find Grace to belp in time uf
need. Being pardoned and reconciled through Chriſt they may with
boldneſs and confidence come dayly to the Throne of Grace, and there,
by Prayer and Supplication, make known their requeſts unto God, and
they ſhall be ſure to have both acceptance and Audience. God who
hath given them a pardop will deny them nothing that is really for their
good; having interelt in Chriſt who hath ſuch intereſt in Heaven, whal-
ever they ask of the Father in his Name, if it is according to his will,
they may be affurcd, becauſe Corilt hath faithfully Promited is, that he
will do it for them. Surely then fuch Perſons are happy.
5. Pardoned Perſons being in Covenant have Communion with God
in all his Ordinances, not only in Prayer but hearing of the Word, Sing-
ing, and at the Table of the Lord; when others rett in the out. ſide of
Ordinances they meet with God there; Sin being removed which before
made a ſeparation, they now attain Communion with God, and their
hcarts cloſe with him as their chcif good. There is nothing more ſweet
in the World than Communion with God bence David doth account
thoſe moſt happy that had the liberty of God's Houſe, and Ordinances,
where they did or might injoy ſo great a priviledge. Pfal. 84. 4. Bleſed
is the are they that dwell in tby Houſe. And Pralm 65. 4 Bleſed
man whom thou obufet and cauſeſt to approach unto thee, that be may
dwell in thy Courts; he shall be ſatisfied with the goodneſs of thy Houſe,
ܪ
even
626
Wherein doth appear the bleſſedneſs of forgiveneſs ?
Serm. 29
even of thy Holy Temple. Such only are truely Bleſſed that find ſatisfa
&ion; in enot the Inj vyment of Creatures will give this; but in the
Inj vyment of and Communion with God in his Ordinances which is che
goodneſs of God's Houfe, true ſatisfaction may be found; and therefore
pasdoned Perſons who do attain this are truely and only Bleſſed Perſons.
Reaf. 4. Such muft necds be Bleffid whoſe iniquities are forgiven, be-
cauſe they are in a butto: Aare than Adam was in his firſt Creation. None
will deny who read and believe the Scriprures, that Adam was Bleffed
before he tinned, there was no Curſe of the Law, upon man, untill the
Law was broken by him, and as God made all other things good, ſo
man as he came out of God's hand was made both Good and Happy.
The primicive Blcfſcdncis of Adum confifted chiefly in two things.
Fiilt, in the Innocency which was in him. Secondly, in the Image
of God which was upon him; whereby he was capacitated for, and had
a nearncis of Communion and fellowſhip with God. In both reſpects
pardoned Perſons are in a better oftare than Adam. 1. In reſpect of
Innocency, although they cannot lo properly be called Innocent in
themſelves, doubilefs they are not to Innocent as Adam, before
his fall; yet upon their pardon they are guildleſs they are repu-
ted Innocent in the light of God; and ( however God may chaſtiſe them
for fin here ) they fhall no more be puniſhed for any fin in the other
World, then if they had never offended; then if they had never com-
mitted any the leali fin from their Birth unto their Death; but had
been as white and clean, as pure and Innocent as the firſt Adam before
his fall, or che fecond Adam who never fell; and herein their condition
is beiter than that of Adam in Iunocency, becauſe no guilt ſhall be charged
upon them unto their Condemnation; whereas Adam had no ſuch fecum
Bicy againſt Conderuination. For afterward he, falling into fin, would
certainly have fallen in Hell, had not pardon, mercy prevented it. 2. in
regard of the Image of God; that is repaired in all thoſe that are
pardoned, when God forgiveth their tin, and changeth their nature;
and that Faith which the Perfon hath doth purifie the heart. sås. 15.
9. Indeed pardoned Perſons are renewed but in part; and the inherent
Righteouſuels and Holineſs, which they attain unto in this life is but
imperfect , yet in this they are in a better condition than Adam was
at first, becauſe although Adams inherent Righteouſneſs werc perfect,
yet it was left to his own keeping and he quickly loſt it, and fell quite off
from God; putring himſelf out of God's favour and out of Covenant to-
gether, and there was no Salvation attainable by him untill God had
promiled. Chrilt, and made a New Covenant of Grace with him but
the jaherent Righteouſneſs of pardoned Perſons although it be
for ſhort, inany degrees, of abfolute perfe&tion, yet it is committed
to the keeping of Chriſt by the Spirit in them, who is both able and
hath promiſed to bring it unto perfection. So that they ſhall never to-
tally fall from Grace, but grow up, from one degree of Grace unto
another, until they arrive unto Heaven where they ſhall be abſolutely per-
fcct both in Holineſs and happineſs; and in the mean time they are ac-
espied acompleat and perfect in their head, the Lord Jeſus Chriſt, whoſe
per-
i
;
Serm. 29.
and how it may be obtained.
625
perfect Righteouſneſs is through Faith imputed unto them, whereby the
defeats of their righteouſneſs are ſupplyed, and they adapted to eternal
Life. Pardoned perſons are in a better ftatc then Adam, they are bleffed.
R. 5. Such whoſe in quities are forgiven are bleſſed becauſe they ſhall
be blefled; the bleſſedneſs of pardoned perſons is chiefly in hope of future
bleſſedneſs, with which hope in fome circumſtance of time, they would be
as the Apoſtle faich, 1. Cor. 15. 19. Of all Men moſt m ferable, and there.
fore I thall chiefly ſpeak of the future bleſſedneſs of the pardoned ; and
here. 1. Shew what the future bleſſedneſs is which pardonçd perſons
ſhall have, 2. Prove that pardoned perſons ſhall moſt afſuredly attain
this bleſedneſs. 3. Shew how this future bleſſedneſs doth render them
bleffad at the preſent; and this will be a full proof that pardoned perſons
are bleſſed.
1. The firſt thing is to ſhew what the future bleſſedneſs is which par.
doned perſons ſhall have; and here I muſt premiſe that there is but little
of this future bleſſedneſs revealcd in compariſon of what it really is, and
what pardoned perſons will find it to be; Miniſters have preached and
written much concerning it, but they have not told one hall, no nor the
thoufand part of the Glory and excellency thereof; and it muſt be but
little then that I have time or room to ſpeak of it in this diſcourſe ; yet
ſomething I muſt ſay, and it is no difficult thing to ſet forth by Scripture
light alſo in a few words, as far exceeding all outward happineſs, and
carthly felicity. The bleſſedneſs which pardoned perſons ſhall have, doth
lye in three things. 1. In the bleſſed and glorious place where they thill
live. 2. In the bleſſed and glorious Company, which they fall cona
verſe withall. 3. In the bleſſed and glorious ſtate which they ſhall ats
tain to.
1. Pardoned perſons ſhall live and take up their eternal abode in a mott
bleffed and glorious place; here they have no continuing City, but they ſeek.
one to come, Heb. 13.14. The moſt ſtrong and flouriſhing City in the
World may be demoliſhed by the hands of Men, or overthrown by Earth-
quakes, or conſumed and turned into aſhes by the devouring flames of fire;
but the City they ſhalldwell in cannot be demoliſhed, overthrown, or
conſumed; that City will abide and continue ſo long as God ſhall abide,
the maker of it; they look for a City which hath Foundations abofe Buil.
der and Maker is God. Heb. 11. 10. the Foundations of this city are
ſure and Itrong, ſuch as Thall never be moved; the Ciries and Houſes
they now dwell in are made by man and therefore are but mean; but
the City they ſhall dwell in is of God's Building and making, and there-
fore is very glorinus. It is the New Jeruſalem which they ſhall here-
after inhabit, the Jeruſalem which is above, the Walls and Gates thereof
are Pearls, and the ſtreets thereof pure Gold, as it is deſcribed, Rev. 21. at
the latter end of that Chapter, but the place is beyond all compariſon,
and doth exceed in glory whatever deſcription may be made of it.
2. Pardoned perſons ſhall have moſt bleffed and glorious company to
converſe withall in heaven.
1. In heaven pardoned perſons will have the company of all the Saints,
Ddd
there
626
wherein doth appear the bleſſedneſs of forgiveneſs,
Serm. 29
:
for ever.
there they will find all their godly friends and acquaintance, and that
both ſuch as dye before them, and thoſe that dye after them; in
whoſe Society they will have a mutual ſweet complacency, and their joy
one in another will exceed what tongucs can expreſs. There they ſhall
have the company of all thoſe Godly Miniſters, either whom they have
known and heard, or whoſe writings only they have ſeen and read ; and
how will the ſpiritual children delight to ſee the glory, and live always
in the company of their ſpiritual Fathers, whom God hath made inftru-
mental for their converſion ? then they will rejoyce indeed thatever they
ſaw their face, that ever they heard their voice, that ever they believed
their report, that ever they were perſwaded by them to repent of their
fins and accept of God's Son, to come into, and to keep in God's ways,
when they ſee whicher thoſe ways have brought them. There they will
meet with all the Holy Martyrs, ſo famous in their generations for their
courage and conſtancy; with all the Holy Prophets and Apoſtles, the Pen-
men of the Scriptures, io famous in their time for the large and plentiful
effufion of the Spirit of God upon them; with all the good Kings and
Princes, and all the righteous perſons whatever, that have lived in all a-
ges and generations, of all kindreds, Nations, and Languages; they thall
then be gathered all into one body under Chrift their head, and joyn
together in blelling, and prailing, and finging Halelujab's unto the Lord
2. In Heaven pardoned perſons will have the company of all the glo-
rious Angels , here the Argels guard them, and are miniſtring Spirits
unto them, Heb. 1. 14. Hereafter they will be their companions, and there
will be mutual and moſt [wcet converſe between them. Some delight in
the company of Nobles, and the great ones which belong to the Courts
of great Princes; they ſhall have the company and converſation of the
glorious Angels, who are the Nobles of Heaven , and Courtiers of the
King of Kings. How the Angels and Saints will converſe together, and
communicate their minds one to another, is too high for me to conccive,
and too difficult for us to determine; but ſurely the converſe will be very
ſweet and full of love and delight.
3. In Heaven pardoned perſons will have the company and fellowſhip
of the glorious fpirit, the Holy Ghoft; here they have his preſence and
powerful operations; they feel now, cipecially at ſome times, his ſweet
breathings and powerful operations, which doth wonderfully enlighten
them, greatly quicken and inflame their hearts with divine love, yea
and fill their hearts with ſpiritual and heavenly joy: But in Heaven they
ſhall have a fuller, ſweeter, more powerful and conſtant preſence of the
glorious fpirit; they ſhall there be filled with the Holy Ghoſt, as full as
they can hold, yea beyond their preſent capacity, they ſhall be under the
ſweet love breathings of the ſpirit, whereby their ſweet flames of divine
love will be kept alive perpetually in the greatelt height, and heat of it,
and this ſhall abide to Erernity.
4. Heaven pardoned perſons ſhall have the company of the Lord
Jeſus Chrift in his glory. Here they have heard of him, there they hall
Ice
Serm. 29.
and how it may be obtained.
627
Source things
íce him; here they ſee himn with the eye of Faith, there they ſhall ſee him
above all other things that were to be ſeen in the World; Rome in it's
Glory, Paul in the Pulpit, and Chriſt in the fich; Tive righteous in Hea-
yon will ſee that which is far beyond Auſtins wiſh, they will ſee Zion in
it's Glory, Paul in his Glory, and Christ in his Glory. They will ſee Zion
in it's glory, which willfarexceed Rome in it's greateſt ſplendour, when it
was most illuſtrious for wealth and riches through the ſpoyls of ſo many
conquered Kingdoms which were brought into it, when it was moſt il-
lustrious for ſtately houſes, and ſumptuous buildings, for wiſe and learned
Men, famous and valiant Captains and Souldiers. The new Jeruſalem,
Mount Zion which is above, will out-ſhine Rome in glory, more then the
Sun doth out-thine the ſmalleſt Star in Heaven, or the Torch-light, of a
Candle here upon earth. They ſhall ſee Paul in his glory, they, Thall hear
him praifing God with tryumphant acclamations of joy, which will be
far more then to ſee him preach in a ftate of weakneſs and infirmity ; but
chiefly they fall ſec Chrift in his glory, the light of Chriſt, Chritt in his
humiliation was nothing in compariſon of a light of him in his ſtate of
exaltation. They ſhall ſee him then as he is, i Jobx 3. 2. Behold now are
we the Sons of God, and it doth not get appear what we ſhall be; but we know
that when be shall appear we shall be like him, for we shall ſee him as be is,
Chrift was never ſeen on earth as he is, his glory was ſhaddowed, his Dio
vinity was vailed, and his humanity was moft evident to the view, which
had it's infirmities, but hereafter his humanity will appear to be lifted up
into ſuch glory as doth exceed all created glory of Men or Angels, and
his Divinity will be moft illuſtrious to the view of the Saints, at the fight
of which they will be aſtoniſhed with admiration and love; and O how
will they gaze and wonder at his marvellous beauty, and llaining excel-
lency, when they fee nim come down from Heaven, aitended by all the
holy Angels, and when they ſhall not only ſee him, but meet with him, be
owned and welcomed by him, and b: taken to live with him, i bef. 416,
17. The Lord bimſelf Mall deſcend from Heaven with a sout, with the
voice of the Arch-angel, and with the Irump of God, and the dead in
Chriſt Mall ¡iſe firſt : Tben we which are alive and remain, shall be
caught up together with them in the Clouds to meet the Lord in the Ar;
and so mall we ever be with the Lord. It was a great priviledge which
the Apostles had to live with Chriſt when he was humbled and vilitied
here on earth; what a priviledge then will it be which all the righteous
ſhall have to live with Chriſt when he is glorified in heaven, and that not
for a few years, but for ever? What a happineſs will it be to ſee the glory
which Chriſt had with the Father before the World was, and not only to
ſee it, but to ſhare in it.
5. In heaven pardoned perſons ſhall have the company of the Father';
they have his gratious prefence here on earth, they ſhall have his glorious
preſence in heaven; there they ſhall have the immediate Bcatifical vition
of him, and the full molt blefied fruition of him. The fight of Gods back
parts, the glimpfis and glances of the eye at a diſtance, the mediate en-
Ddd 2
- ردj
628 Wherein doth appear the bleſſedneſs of forgiveneſs?
Serm. 29
Soul-ravifhina
joyment of him in and by ordinances doth ſometimes even tranſport
them, and ftrangely fill them with wonder and delight; buc o what
have, when in heaven they ſhall behold Gods face, be alwayes under the
beams of the light of his countenance and have continual, cloſe, intimate,
full enjoyment of him, fellowſhip and communion with him, and this to
abide for ever and ever. In heaven they ſhall dwell with God, and God
will dwell with them, Rev, 21. 3. I beard a great voice out of heaven, Jay-
ing beholdt be Tabernacle of God is wiib Men, and he will dwell with tbem,
and they Mall be his people, and God himſelf ſhall be with them, and be their
God. This, this will be happineſs indeed to have God himſelf to dwell with
them, and manifeft himſelf not only in his grace, but in his glory unto
them, therefore it followeth, v.4: And God Mall wipe away all tears from
their eyes ; There will be no grief where Gods preſence is, in his preſence
there being fulneſs and pleaſures for evermore, and there ſhall be no more
death, neither ſorrow, nor crying, neither any more pain, the full fight of
God will cure of all pain and Corrow, and kill with delight and joy, as in
the firſt glance.
If this firſt glance
ſo powerful be.
A mirib but opened, and lealdap again;
What wonders shall we feel, when we ſhall ſee.
Thy full eyed love.
When thou Malt look us out of pain,
And one aſpect of thine Spend in delight,
More iben ten thouſand Suns diſperſe in light,
In heaven above..
3. Pardoned perſons ſhallin heaven attain a bleſſed and glorious ſtate ;
a ſtate of peace and tranquility; a ſtate of wealth and plenty; a ſtate of
honour and dignity ; a ſtate of holineſs and purity; a ſtate of perfe & hapo
pineſs and glory, in Soul and Body.
I. In heaven pardoned perſons ſhall attain a ſtate of peace, and perfed
peace and tranquility, they ſhall have perfect peace without them, and
thcy Ihall have perfc& peace within them; here they have Wars about
them, and rumours of Wars; and when they don't hear of Wars, except
it be afar off, they have peace near at hand, that very day; they ſee Men
and Women fighting, wounding and murdering one another with the
Sword of the Tonguc, and many are the thruſts, which they themſelves
have received on every fide; and howſoever deſirous they are of peace, and
follow after it, yet they cannot attain it, but arc forced to complain with
David, Pſal. 120.6.7. My Soul bath long dwelt with bim tbat batetbe
peace, I sm for peace, but when I speak, they are for War. But in heaven
they ſhall be hid for eyer from the wounds and ſcourge of the Tongue
here is a Kingdom wherein dwells rightcouſneſs, and wherein dwells,
peace ; In heaven they ſhall be freed from all ftriſc and contention, from
all bitterneſs clamour, and cyil ſpeaking, no unpeaccablo Spirit fhall be ad-
mitted
erm. 29.
and how it may be obtained ?
629
.
mitted into the new Jeruſalem, and never ſhall any the leaſt quarrel ariſe
between the Inhabitants of thac place, and as they ſhall have perfect
peace without them, ſo they ſhall have peace within them, here they are of.
ten wounding themſelves, and that more deeply and forely than any Man
can do, I mean they too often wound their conſciences by their finsjand if
peace be attained by them, though in Chriſts blood, this peace is often in-
terrupted and broken by them through their renewed provocations, and at
the belt their peace it is but imperfect in this life; but in heaven they ſhall
haye perfect peace within, ſuch a calm and
ſerenity, ſuch a quiet and tran-
quility of Spirit, as ſhall never haye the leaſt diſturbance any more. In the
upper region of the Air there are no ftorms or tempefts, all that be are in
the middle or lower region; and when they are exalted unto the higheft
heavens, that region which is beyond the Stars, they fhall be removed be-
yond all thoſe forms of Conſciences within, and all thoſe tempefts of trou-
bles without, which are common and ordinary in the lower Region of
this World ; there they ſhall have moſt ſweet reft for their Souls for ever
in the bofom of God.
2.. In Heaven pardoned Perſons fhall attain a ſtate of wealth and pleno
ty; however poor ſome of them are as to chis World's riches, yet they
ſhall be Rich, yea they are Rich in Faith ; the Riches which they have
in hand, or hcart rather, are great, but the Riches which they have in
their eyes or hope are far greater, their Grace is beyond the wordlings
Gold, thcir Grace is beyond the wordlings jewels the priviledges
which they
are here inveſted with are far more excellent then the largeſt
earthly Poffeſſions, which any worldings have or hope to have, but the
Riches which they ſhall have are far more tranſcendant; here they have
only an earneſt Peny, in Heaven they ſhall have large Tums; here they
have the firſt Fruits, in Heaven they ſhall rcap the Harveſt; here they
have the decds of Conveiance which give them title, in Heaven they ſhall
have poffeſſion of the uncorrupted and glorious Inheritance. 1 Pet. 1.fº
they fall bave treaſures in Heaven which weither Moth ner ruft concorrupi,
nor thieves break through to ſteal them away. Mat. 6.20. in Heaven want
will be ſupplied, every detect removed, every defire ſatisfied ; in their
Fathers Houſe there is plenty and choice enough which they ſhall be en-
riched and filled with, and which they ſhall live upon to all eternity;
when Death ſhall turn others out of their houſes, Rob them of their
Eftates, and bereave them of all that they have in the World, Death
will befriend them and convey them to the place where their Treaſure-
and Inheritance lics, which they then ſhall be admitted to the poſſeſſion of,
and never be turned out poffeffion.
3. In Heaven pardoned Perlons ſhallattain a ſtate of honor and digni-
nity ;
here ſome of them, yca all of them, are Nighted and diſeſteemed,
vilifiéd and accounted as the filth and of ſcouring of the World, and
yet they are really and in God's eſteem the moſt honorable as to
be the Sons and Daughters of the Lord Almighty as hath been ſaid, but
they thall be advanced far higher then they are, not a high Seat upon
carth, but a high Seat above the Earth, yea above the Stars and viſible
hea
630 wherein doth appear the bleſſedneſs of forgiveneſs,
Soinil. 29.
:
Heavens, they ſhall fit with Chriſt on his Throne. Rev. 3. 21. tcy
Thall have a Crown, not an Earthly Crown, but an Heavinly voia
Crown of Gold, but a Crown of Glory, which fadetl not way, i Pet. 5.4.
they lhall have a Kingdom in compariſon of which all the Kingdomes of
the World are pot worthy.ro be named, it is the Kingdom that is promiſed
to them Mat.5.3. At the day of Chrili's ſecond appearance they ſhall be
honoured, when they are ſent for by the Angels and caught up in the
Clouds to meet their Lord in the Air; then he will own and Crown them,
and takes her to live and reign with them for ever in Heaven.
4 In Heaven pardoned Perlons thallattain a ſtate of Holineſs and purity:
hurency are reacwedburan parl, and their Holineſs is imperfect, they find
corruprion remaining, and feci ir dayly working in them, which is the
gresielt grict and trouble to them in the World: but in Heaven they
Thall be made perfect in Holineſs; they ſhall have not only perfect
Peace, but alſo perfect purity, the being of fin ſhall be removed, and all
the ſpots and fiains of it ihall be wathed away; in Heaven, as they ſhall
ligh no more, ſo they ſhall tin no more; as they ſhall grive no more,
lo they fall offend no more, nothing in Heaven ſhall offend them, and
in Heaven they ſhall no more offend God; nothing in Haven ſhall
break ilieir Peace, and they ſhall no more break God's Laws; In Hea-
ven they ſhall be like the Angels, not only without Marriage, but without
fin, like to them in Holineſs and in happineſs; and this will be their hap.
pineſs to attain perfection in Holineſs.
5, In Heaven pardoned Perſons ſhall attain a ſtate of perfe & happineſs
and Glory in Soul and Body ; their Souls Thall be glorificd and their
Bodies glorified in Heaven.
1. In Heaven the Souls of pardoned Perſons ſhall be glorified; alhine-
ing excellency and marvellous ſpiritual beauty ſball be put upon them, the
Image of God, will then and there be drawn to the life in them; all the
faculties of their Souls will there be clevated, ennobled, and qualified
with wonderful perfections, and filled brim full with glory, Luch as
dosh far exceed their preſent capacity jthey ſhall have the brighteſt beams
of light in their minds, the purest and ſweeteft fames of love in their
hearis, and that with ſuch heat-raviſhing joy as is to us unconceivable,
bur to them will both be full and everlafting. Pfal. 16.11.
2. Io Hoaven the Bodies of pardoned perſons will be glorified; their
vile Bodies will be faſhioned into the likeneſs of Chriſt's most beautiful
and glorious Body. Philip. 3. 21. all the defects and deformities which
Some of their Bodies have here will be removed, as they ſhall ſhine like thc.
new burnitho Heavens; what a rare mixture of colours , what an ex-
act Symetry of parts their Bodies ſhall have, what lovely Proportion and
feature in their Face, what ſparkling motions in the cye, what graceful
geſtures in the whole Body there will be, it is not for us to deſcribe,
for the beauty of glorified Bodies will be beyond all deſcriptions. And
thus much concerning the future bleſſednets it ſelf which pardoned
Perſons fh. 11 hav.
2. The fecond thing is to provc that pardonc d perſons ſhall aſſuredly attain
this
serm, 29.
and how it may be obtained.
631
:
this future bleſſedneſs. This will appear by ſeveral Scriptures, and ſom
veral Arguments drawn from the Scriptures.
1. The Scriptures which prove that pardoned Perſons (hall aſuredly
attain future blcffedneſs are chele, Epb.i. 7. v. and 11. compared 3. 7.
In whom we bave redemption through his Blood, the forgiveneſs of fin accor-
ding to the riches of bis Grace, v. 11. In whom alſo we obtained an Iia-
beritance. This Inheritance here ſpoken of can be no other then the
Heavenly Inheritance, and the Apolle plainly obſerveth that ſuch who
had obtained the forgiveneſs of tin, they had alſo obtained the Inheri.
tance : in whom we have obtained, that is they ſhall as certainly ob-
taine it as if they had it already in Porfillion. A more full proof is in
Rom.. 8.30. IV hom he did predeſtinate, them be alſo called, and wbum be
called, them he alſo juſtified, and whom he ju!tified them he alſo glorified;
this is that Golden chain, ſo much ſpoken of by Divines, the links of
which are ſo faſt joyned together, that all the power of men or Deyils
can never be able to pluck them aſunder. As ſuch whom God hath
Predeftinated before time, ſhall certainly be called and juſtified in
time; So thoſe who are called and juftified and fo pardoned in time,
ſhall certainly be glorified at the end of time, and when time thall be no
more. And the third Scripture to prove this is, Rom. 5.10. For if when
we were finners we were reconciled to God by the death of bis Son; much
more being reconciled we ſhall be ſaved by his Life. Pardoned perſons are
reconciled perſons, and if when they were finners they were reconciled
through Chriffs death and ſatisfaction, furcly when reconciled, taken into
favour, and become friends, they ſhall be ſaved not with a temporal, but
with an eternal Salvation, by Christs life and intereſſion, which hath ſuffi-
cient efficacy and prevalency to eff:ct this thing for them. Here belides
the Apoſtles affertion, he doch infinuate an Argument for the proof of it;
but I ſhall add ſome other Scripture Arguments to prove that pardoned
perſons ſhall moft aſſuredly attain future bleſſedneſs.
A
R
Arg. 1. The firſt Argument may be drawn from Gods decree of
pre-
deſtination or election. Whom God harh predeſtinated or elected to the
bleſſedneſs of licaven, they ſhallmoft affuredly attain it; But God hath
predeftinated or elected all pardoned perſons to the bleſſedneſs of heaven,
therefore they ſhall certainly attain it. That all ſuch whom God hath
predeftinated or elected unto the bli ff.dneſs of heaven ſhall certainly at-
cain it, is evident to any who impartially do read and weigh the Scrip-
fures, which clearly do reveal the eternity of Gods decres of particular
predeſtination or election, Eph.f.1.4. According as he bath chofen us i 13
bim before the foundation of the World. Ver. 5. Having predeſtinated us
according to the good pleaſure of bv will. Gods decree of predettination or
election (which is to eternal happineſs, therefore called an ordination (o
eternal life, Acts 13.48. An appointment and election to Salvation,
i Thef: 5.9. 2 Thef. 2. 13.) being eternal is therefore unchangeable,
and therefore ſhall certainly be accompliſhed. If any thing hinder the ac-
compliſhment of Gods decree, it mult be either fomething within him, or
foma
632
Wherein doth appear the bleſſedneſs of forgiveneſs?
Serm.29.
ſomething without him 1. Nothing within him can hindcrits accom.
plilhment, unleſs he ſhould change his own mind, and alter his decree,
and this would infer a changeableneſs iu God, which is againſt both rca-
ſon and Scripture; and belides other imperfection, it would infer an im.
perfection in Gods knowledge and wiſdom, that he did not forefes or
conſider thoſe after reaſons which ſhould encline him unto a change from
his first determination, and this is inconfiftent with his infinite fore-know. !
Iedge, and eternal counſel of his wiſdom, in his willing and decrecing
this ching; Men may change their purpoſes upon this account, but God fo
infinitely wiſe and forc-knowing, cannot do it. If he had fore ſeen rea-
ſon to have altered the ching, he would never have called or determined it;
2. Nothing without God can hinder the accompliſhment of his decrce,
becauſe of his infinite power to effect what he hath deſigned, and againſt
infinite power no refiltance can be made; the Elect which the Apoſtle Pea
ter writech unto, i Pet. 1, 2. As they are choſen to an inheritance incor-
ruptible, undefiled, and obstfadeth not away, reſerved in Heaven for them,
V. 4. Sathey are ſure to be kept by the power of God to Salvation , V.5.
And furely there can be no hindering of the Salvation and bleſſednefs of
the Elect, who are kept for it or unto ic by the almighty power of God.
And thus I think it is very clear that all whom God hath predeſtinated or
elected to bleſſedneſs ſhall certainly attain it. Hence are the words of
the Apoſtle, which may put all out of doubt, Ephef. J. 11, In whom
alſo we have obtained an Inheritance, being predeſtinated according to
the purpoſe of him, who worketh all things after the counſel of his
opon will.
That all pardoned perſons are predeſtinated or elected unto the bleſſed-
neſs of heaven is alſo evident, becauſe pardon of fin is the effect of
predeſtination, Rom. 8. 30. Whome be bath predeſtinated, them hel
alſo called and juſtified; Becauſe pardon of Sin is the means, and a ne-
ceſſary means of obtaining the bleſſedneſs of Heaven, which God dothelect
ſome of the Children of Men unto; ard as wherever God doth clcct to
the end, he doth clect to the means, without which the end could not
be accomplifhed, fo wherever he doth elect to the means, he doth elect
to the end, without which the means would be in vain ; pardoned per-
fons having therefore obtained the means of bleſſedneſs, which is res
million of lin, without which they could have no admiſſion into heaven,
it is an evideni fign that they are choſen to this bleſſedneſs of heaven;
and morcover that all pardoned perſons arc true believers, it being
alone through faith that any are juſtificd and pardoned, Rom. 5.12
Being juſtified by Faitb, we have peace with God through our Lord Je.
fus Cbrift. Acts 10.43. Wboſoever believeth in bim ſhall receive remiſion
of ſins. And all true believers are elected, true Faith being called the
Faith of Gods Eliet, Tit. I. I. And ſuch arc ordained to Eternal Life,
Alls 13. 48. As many as
As many as were ordained to Eternal Life believed.
Faith is the fruit of our ele&tion, and our Saviour telleth the Jews,
They did not believe becauſe they were not of bis Sbeep, fobn 10. 26.
Therefore all pardoned perſons being true believers are clc&ted, and
chere
Serm. 29.
and how it may be obtained.
633
therefore they ſhall certainly be ſaved, and attain the Eternal bleſſednets
of Heaven.
ܪ
Arg. 2. The Second Argument may be drawn from Gods Covenant
and promiſe. All thoſe to whom God is engaged by Covenant, end hath
promiſed to give Eternal bleſſedneſs, they thall certainly arrain eternal
bleſſedneſs : But God is engaged by Covenant, and hath promiſed to give
Eternal bleſſedneſs unto all pardoned Perſons; thereforc all pardoned
perſons fhall certainly attain Eternal bleſſedneſs. That all ſuch to whom
God is engaged by Covenant, and hath promiſed to give Eternal happi-
neſs, ſhall certainly attain it, is evident becauſe, of Gods truth and faith-
fulneſs, Heb. 10.23. He is faithful that bstb promiſed. Numb. 23 19.
God is not a Min that he could lye, nor the Son of Man that be mouid re-
pent : bath he ſaid it, and will be not do it? baih he spoken it, and will
be not make it good? Tit. 1.2. In bope of Eternal Life wbich God, ibat
carrot lye, promiſed. Heb. 6. 17, 18. Wherein God wiling more abun-
dantly to mew, to the Heirs of promiſe obe immutability of his counſela
confirmed it by an O1th ; Tbat by two immutable things, in which it
was impoſible for God to lys, we might bave ſtrong confolation. There-
fore Gods Covenant is called an everlaſting Covenant, and the mercies
thereof, ſure mercies. B:cauſe of his faithfulneſs ; 113.55.3. I will
make an everlaſting Covenant with you, even the ſure mercies of Dsvid.
It is clear then, that to all thoſe to whom God is engaged by Covenant,
and hath promiſed to give Eternal bleſſedneſs they thill certainly afrain
it. Becauſe ocherwiſe God would prove unfaithful and a lyar, which is
impoſſible, and it is clear that God hath engaged by Covenant and bath
promiſed to give Eternal bleſſedneſs to all pardoned perſons. Becauſe
they are all taken into Covenant as hath been already proved ; God is
engaged by Covenant to be their God; and as our Saviour doth prove
the Rcſurrection of Abraham, Iſaac, and Jacob, becauſe God was their
God, ſo might I, by the ſame Argument, prove the Eternal bleſſedneſs of
all pardoned perſons, becauſe God is their God, which relation doth
engage him to make them perfectly and Eternally happy; buc bclides
this God hath expreſly promiſed Eternal happineſs, i fobr.2 25. This
is the promiſe which God barb promiſed us, even Eternal Life. Job. 3. 16.
Wh foever believerb in bim, Mall not periſh but have everlaſting Life.
Many other promiſes there are of the ſame import, all belonging to the
Covenant of grace, and all pardoned perſons being in this Covenant, they
belong to them; they are made to believers, and all pardoned perſons
are believers, therefore God is engaged by Covenant, and hath promiſed
to give Eternal Life and bleſſednet's unto them, and therefore they thall
certainly attain it,
I
Arg. 3 The third Argument may be drawn from the union of all
pardoned perſons unto Christ, and his undertaking for them, to bring them
unto Eternal bli fredneſs. All thoſe who are united unto Chrilt, and
whom hc hath undertaken to bring to Eternal bli.cda:ls, they fhall cer-
Есе
tainly
634
Wherein doth appear the bleſſedneſs of forgiveneſs?
Serm. 29.
cainly attain Eternal bleffedneſs ; But all pardoned perſons are united
unto Chriſt, and he hath undertaken to bring them to Eternal bleſſed-
neſs, therefore they ſhall certainly attain Eternal bleſſedneſs. All par-
doned perſons being true believers, are by Faith united unto Chriſt, and ſo
made members of the body, whereof Chriſt is the head, and Chriſt will not
fuffr any of his members to periſh : his body would not be compleat in
Heaven, if he ſhould miſs any of his members there; they are eſpouſed
unto Chriſt, and Chriſt will certainly bring his Spouſe to his Fathers
houſe. The union between Chriſt and believers is indiffolvable, and there-
fore as certainly as Chriſt is there, he will bring them thither too in the
appointed time; they, by vertue of this union, are faid to be already in Hea-
venly places in Christ Jeſus, Eph. 2.6. They are there in their head,
who
hath for them, takenpoffefſion of thoſe places, and therefore he will ſurely
give them poffeſſion: He hath undertaken to do it, John 10.27, 28. My
Sheep bear my voice and tbey follow me, and I give unto tbem Eternal
Life", and they shall never periſh, neitber shall any Man pluckebem out
of mine band. And Chritt will make good his undertaking. As he
hath made good his undertaking in purchaſing bleſſedneſs for them
ſo he will make good his undertaking to give them poffefſion of
this blefſedneſs ; Therefore pardoned perſons ſhall certainly attain
unto it.
Arg. 4. The fourth Argument may be drawn from the Right, which
pardoncd perſons have unto Eternal bleſſedneſs: having a Right to it,
they ſhall certainly attain it ;God will not, cannot do them that
wrong to keep them out of that Inheritance, or deny them that
bleffedneſs, which they can fhew a right unto. Pardoned perſons have
a double right to Eternal bleffedneſs. 1. The right of Juſtification.
2. The right of Adoption.
1. They have a right of Justification, wherein they are not only
acquitted from guilt , but accepted as perfectly Righteous in God's
fight, through the imputation of Chrill's perfect Righteouſneſs; and
fo they have received in the ſecond Adam that right to Eternal Life,
which they loſt in the firſt Adam, and it is a Righteous thing with
God to give them this Eternal Life and bleffedneſs, which perfect Righteo
ouſneſs doth entitle unto,
2. They have the right of Adoption, as believers, they are the Chila
dren of God, Gal. 3.26. Ye are all the Children of God by Faith in Jeſus
Cbrift. And as Children they are heirs, Rom. 8.17. If Children tben beirs
of God, and joynt heirs poit b Chrift; and as heirs theyhave right to the Eser.
nal Inheritance, and they ſhall certainly attain it.
Arg. 5. The fifth Argument may be drawn from the certainty of all
pardoned perſeverance in Grace unto the end. All ſuch as perſevere
in Giace unto the end, ſhall certainly obtain eternal bleſſedneſs, Mit, 24.
15. He that fall indure to the end, the same shall be ſaved, Rev. 2. 10.
Be abou faithful unto destb, and I will give thee a Crown of Life.
Rom.
Serm. 29.
and how it may be obtained.
635
3
Rom. 2. 6,7. Who will render to every Min according to his deeds ; to
them wobe by patient continuance in well doing, ſeek for Glory, and
Honour, and Immortality, Eternal Life. All pardoned perſons ſhall
perſevere in Grace unto the end; they lhall not only perſevere through
Faith, i Pet. 1.5. but they fhill perſevere in it. God will fulfil all
the good pleaſure of his goodneſs in believers, and the work of Faith with
power. 2 Thef. 1. 11. God will keep them in his band, 01t of wbieb
none is able to pluck tbem. John 10.29. He ibat hath begun a good work
in tbem, will perform untill the day of Jeſus Chriſt. Phil. 1.6. God hach
promiled them to enable them to perlevere. I will make an everlaſting
Covenant with them, and I will not turn away from them to do them good,
but I will put my fear in their hearts that tbey full not depart from
me, Jer. 32.40. The Scripture is very full and clear in the Doctrine
of the true believers perſeverance : and all pardoned perſons being
believers, as I have already thewed, all pardoned perſons ſhall per-
ſevere to the end, and therefore ſhall certainly attain future Eternal bler.
fedneſs of Heaven,
3. The third particular to be ſpoken unto is, to ſhew how this
future eternal bl fledneſs of Heaven doth render pardoned perſons
bleffed here upon the Earth ; this will appear in theſe following
particulars.
1. Pardoned perſons have a right of their future bleſſedneſs, and the
excellency of it. 1. They have a right of the eternal bleſſedneſs it felf,
1 Tim. 1. 10. Chriſt hath aboliſhed death, and brought Life and Immortality
to light through the Gospel. The Lord hath made a clear Revelacion in
his Goſpel unto them, of that Eternal Life and bleſſedneſs, which he hach
laid up in Heaven for them; This in former ages and generations was
not made known to the Sons of Men as now it is made koown unto them
by the Spirit of Chriſt in the Goſpel. Man by his fall, hath loſt his eyes,
and cannot find the way unto Paradiſe, and this is one part of his miſery
that he doth not know what his chief happineſs is, nor how it is to be ob-
tained. The Heathen Philoſophers have had ſeveral hundred opinions
concerning the chief good, and in all miſtaken; The Heathen Poets had
fooliſh and groundleſs fancies of the Eliſian pleaſures and delights which
the Soul of the vertuous ſhould enjoy in the other world, but they were
in the dark as to the true diſcovery of Heaven. The Saints themſelves
had the future happineſs of Heaven diſcovered in a dark way, under Types
Figures, and Shadows; the earthly Canain Typifying the Heavenly Ca.
nian; the ferufalem below ſhadowing forth the Jeruſalem which is a-
bove, the Holy of Holy's in the Temple made with hands, figuring the
holy place made without hands eternal in the Heavens. But now the
darkneſs is paft and the true light lineth, the ſhadows are Aed, the veil
before the Holieſt is rent, and the cloud in the Temple removed ; ſo that
now with open face, though ſtill in a glaſs, the glory which is above may
be feen. The Goſpel doth reveal what Mans chiefeſt happineſs is, and
wherein it doth confift; that it doth not confilt in earthly riches , nor
worldly honours, nor Epicurean pleaſures, nor the Stoicks Apatby, nor
Есс з
the
636 wherein doth appear the bleſſedneſs of forgiveneſs?
serm. 29
1
pluch things to fill up. So that
the Platonilt's dark contemplation of Idea's, nor the Peripateticks cxerciſe
of Moral vertues; but that God is the chief good of the Children of
men; the Goſpel icveals God in the face of Jeſus Chriſt, and that mans
chief happineſs doth confift in the Viſion and fruition of him begun here,
and which will be perfected in Glory hereafter ; the Goſpel reveals Hea-
ven to pardoned finners, diſcovers the Holy of Holies that is above, and
the way to it, as well as the glories that are in it. And pardoned Sinners
have not only a notional knowledge of the chief happineſs hereafterz
But, fecondly, they have a fight of the excellency thereof which cannot
bee ſeen by any carnal Eye, and this they hayc by the Eye of Faith and
the light of the Spirit; by the eye of faith Heaven is realized to themi and
made evident to their view in its tranſcendent excellency , Faith being the
Subſtance of things hoped for and the evidence of things hot ſeen, Heb. 11.).
But this is, as she eye of Faith, is cnlightned by the Spirit of Wiſdom and
reyelation, whereby they preceive the Riches of the Glory of his Inherie
fance Epb. 1.17. 18. when the Apofle ſpeaking of thoſe things which
God hath prepared for them that love him, ſaith that neither eye barb ſeen
things nor ear beard, neitber have they entred into the heart of many yet God
faich be barb revealed theſe things to us by his Spirit. i Cor. 2.9. 10.
This forclight of Heaven and Tomthing (although comparatively
little ) of the Glory and excellency thercof doth reader pardoned perſons
bluffadeven in this world.
2. That which doth further contribute to the preſent bleſſedneſs of
pardoned perſons is not only their forcfight of future bleſſedneſs, but
alſo their hopes of it, that they ſhall one day have poſſeſſion of ſo great fee
licity. They are bleſíc d now in hopes of what they ſhall be, they carry
about with them in their Boſoms the greateſt hopes of any in the Word,
and there is ſuch as ſhall not make them aſhamed. Rom. 5.5. the hopes
of worldlings make them aſhamed, in that either they fall ſhort of the
thing which they hope før, God's providence oftentimes brings upon
them unthought of croſſes and unxpected diſappointments, yca that
which is quite contrary to their hopes, diſgrace in ſtead of honour, po-
verty in tead of riches, trouble in in ſtead of peace, pain in ftcad of pica
fure; yea ſudden deach which cuts off them and their hopes together;
or if they attain the thing which they hoped for they are aſhamed of
their hopes; in that they are always diſappointed of that fatisfaction and
contentment which they looked for in the thing; the waters of the
Ciftern cannot quench the third of man's defire; the Creaturcs cannot
give more than they have and they which hopefor conteatment in anything
beneath the chicf good, mult needs meet with a diſappointment ; riches
may fill the Houſe, Gold and Silver may fill the baggs; but none of theſe
things can fill the hcart; honour and ctteem of men may ſwell and puff
up the mind, but the Soul cannot be filled unto fatisfaction with Air,
and Wind; ſenſual delights may cloy the Appetite, but the defires of the
worldings hopes mult needs one way or other make them aſhamed, and
ſo will the hopes of the Hyppocrite too : but the hopes of pardoned. pera
fons which they have of future blefedneſs have an excellency in them
beyond the hopes of all others, and they ſhall never be alhamed of them,
The
Serm, 29.
and how it may be obtained ?
637
The happineſs they hope for, they ſhall certainly have ; none can de-
prive them of it; men cannot deprive them, they may take away their
earthly Inheritances but they cannot touch their Hcavenly Inheritance
Devils cannot deprive them, they may attempt it, but they cannot effect
it; Dcath cannot deprive them, death will bercave of whatever riches
of the world any of them have, but it will put them into the poffeffion
of their Treaſures in Heaven ; nonc can deprive them but God, and
God wil not doit, as hachbeen already proved, and therefore their
hopes is of a certain thing, which they ſhall not fail of ; and with all
they know that the happincſs of Heaven will exceed all sheir espe-
Gations, cyen the higheſt, which ever they have had of ſatisfaction and
contentment there, that they ſhall find morc ſweetneſs and joy there
than ever hath entred into their hearts to conceive; and therefore
their hopes ſhall not make them aſhamed; yea in their very hopes of
Heaven, eſpecially at ſome times, they find more real ſatisfaction than
ever was found by any in the fulleſt and ſweeteſt enjoyment which they
have had of the good things of this life.
3. Pardoned perſons have the beginnings of future bleſſedneſs here, in
this life, in the Works of Grace, and ſometimes foretalls and firlt fruits of
it, through the witneſs, ſcal, and earneſt of che Spirit; and this renders
them bleffed in this life.
1. They have the beginnings of Heaven in the work of Grace upon
their frearts. Grace is the beginning of Glory; Grace is Glory in the
toor, Glory is Grace in the flower, and when the work of Grace is carried
on, the Scripture faith that they proceed from Glory to Glory. 2 Cor. 3.
18. but we all with open face bebolding as in a Glaſs the Glory of the Lord,
are changed into the fame Image from Glory to Glory, even as by the Spirit
of the Lord: they are happy here, as they have fome degrees of that Holi-
neſs and likeneſs unto God, in the perfection of which, hercafior in Haan.
ven their perfect happineſs doth confitt.
2. They have the beginnings of Heaven in the fish fruits and foretalls
of it, through the witneſs, fealy-and carneft of the Spirit; God fomic-
times gives them firft fruits of the Heavenly Canaan, he ſends in a few
bunches of thoſe ſweet Grapes that are there, and lers them have fomc
forctaſts of thoſe Soul raviſhing Heavenly joyes which hereafter will be
,full and forever abidcing“; he ſometimes takes them up into the Mount,
and gives them a Piſgab fight of the Land of promiſe, through the proo
spective Glaſs of his Ordinances ; he brings fome even to the Gare of
the New Jerufalem in their Heavenly Contemplations, and lets out
fuch beams of that Glorious Heavenly light, and drops into their hearts
ſuch taſte of future joyes through the ſudden tlapes of the Spirit of -
Glory upon them, that they are rapt up into an cxcalie, and ſuch a fweet-
neſs they feel in their Spirits as ineffable, ſuch as words cannot uiter,
nor the minds of any conceive but thoſe that have had the like;
when God giveth them the witneſs of his Spirit, that they all aſ-
ſuredly attain eternal life, and ſealeth them up by his Spirit to
the day of Redemption, he doth commonly give the carnett.al
of the Spirit in ſome Soul-raviſking joyes, in compariſon of which
7
the ***
638
wherein doth appear the bleſſedneſs of forgiveneſs ?
Serm. 299
the ſofteft pleaſures of the flih, and the ſweeteſt delights that can ariſe,
from any objcds of ſenſe, are moſt vain, thin, empty, and not worthy to
be named with them. And thus the Eternal bleſſedneſs which pardoned
perfons ſhould have, doch render them bleſſed here in this life beyond allee
thers, whatever confluence of good things they be ſurrounded withall. The
fore tightfore lights are by hopes and I weet forc-calts of this future bleſſed
neſs,doth (weeren their life; but eſpecially it doth ſweeten their death, they
knowing that deach will be their friend, and prove an out-let to all Earth-
ly miſory, and an in-let to their heavenly glory; that death will open the
priſon doors of this world unto them, and ulher them into the palace of
the great King; they know their dcath will be like a Ship to convey
thein over Sea, as it were, from the far, Itrange and Enemics Country,
unto the heavenly Country, where their glorious Jehovah, their heavenly
Father, where the Lord Jeſus Chriſt their elder Brother and dear Saviour,
and where the departed Saints, their chicf kindred are together, and
where their inheritance doth lye, and where they fhall take up their E-
ternal abode. Where pardoned perſons have a clear fore-fight, and
trong hope of this, death is no more to them than a sleep; they can as wil.
lingly put off their Acth and go into their graves, as they can put off their
clouhs at nights to go into their beds, they can as willingly compoſe
themſelves to dye, as they can compoſe themſelves ko ſleep after a merry
day.
Thus much for the proof of the bleſſedneſs of forgiveneſs, or of all
thoſe perfons whoſe fins are pardoned.
Queſt. 2. The ſecond queſtion wherein I muſt be more fhort, is how this
bleſſedneſs of forgiveneſs may
be attained ?
That this bleſſedneſs of forgiveneſs may be attained; there are ſome
things muſt be known and believed ; and there are ſome things must be
done and practiced.
1. Some things muſt be believed, I ſhall inſtance in onc or two chief
Doctrines of the Goſpel, which all finners muſt kaow and believe if they
would atrain forgiveneſs of fin. The Firft is, the Doctrine of Chrifts fa-
risfaction unto God's Juſtice for the ſins of men. The Second is, the
Doctrine of juſtification by the righteouineſs of Chrik.
1. Sinners must know and believe the Dodrine of Chriſt's ſatiſfaction
unto the Juſtice of God for the fins of Men. To diſcourſe fully of this
grcat Doctrine of Chrifts facisfaction would require a Treatiſe which
might till a great volumn, but I muſt comprize it within a little room ;
who am to speak of it, only in the direction of a Sermon. Briefly, 1. That
there is abſolute need of ſatisfaction to God's juttice for the fins of men,
without which forgiveneſs of fins would be impoſſible and utterly unat.
tainable, is evident both from the nature of God's juſtice, which doth ob-
lige hini to puniſh all finners Eternally without it, and from the truth of
God's threatnings, wherein he hath reycaled that he will thus puniſh them
without it. 2. That there is need of the fatisfaction of Chriſt is evident,
be
Serm. 29
and how it may be obtained.
639
becauſe finners themſelves being finite, cannot give that ſatistaćtion unto
God, which ſhall bear any proportion to the demands of his infinite
judice, and if any be in a capacity to give it, it muſt be ſuch a one, as is
both innocent, and ſo cannot fyffer for his own faults, and whoſe perſon is
of infinite dignity, that thence may ariſe an equivalency of merit in his
ſufferings as may prove ſacisfactory to God's infinite juſtice ; and becauſe
no mero man, being a tinite creature, hath this dignitý , and God cannot
ſuffer, becauſe this would argue weakneſs, and infirmity, which is inn-
nitely removed from him; thercfore it is requiſite that the perſon who
can ſatisfic ſhould be God-man, that as in one nature he may be capable
of ſuffering, ſo the other nature may put a vertue upon it, and ſuch a
perſon was Jeſus Chriſt. 3. That Jeſus Chriſt hach done that which is
ſufficient to ſatisfie God's juſtice for the fins of men, is evident from his
Death and other ſufferings which we have upon record in the Goſpel;
which ſufferings were not for himſelf he being an innocent perſon ; and is
would have argued injuſtice in God had he promiſed ſuch ſufferings to
have been laid on his body, eſpecially had he himſelf inflicted ſuch dread-
ful inward ſufferings on his Soul, were it not that he ſtood in the room of
finners, and endured all theſe ſufferings for their fins, that he might give
ſatisfaction to his juſtice hereby. 4. That Chriſts ſufferings have given to
God ſatisfaction, and that he hath accepted of this fatisfaction in the be-
half of finners, is evident from the Compact and Covenant which he made
with Chriſt, that if he would offor up this ſacrifice of himſelf, he would
be well pleaſed, and finners ſhould hereby be juſtified; from his ſending
his Son into the world for this very end, and anointing him to the office
of High Prieſt, that he might firſt make ſatisfaction, and then Interceſſion,
for the people; from his owning him when here, raiſing him when dead,
receiving him to glory when raiſed, which he would not have done, had
not he accepted his fatisfaction.
From his Covenant he bach through him made with man, and promiſes
therein remiffion of fips through his blood, which he would never have
made, had not Chriſt's death given him fatisfaction. Moreover all thoſe
places of Scripture which ſpeak of Chrilt's death as a ſacrifice, as a ran-
ſome, as a punilhment which he endured that finners might be, and where-
by believers are, actually, reconciled unto God, do clearly and abundantly
prove that Chriſt hath given ſatisfaction to God's juftice, and which God
as well pleafed withall.
$. That all finners muſt know and believe this Doctrine of Chriſt's ſa-
tistaction that they may attain remiſſion of fins is evident, becauſe God
never did, never will forgive, any fin without reſpect unto it; becauſe
this is the chief thing which he hath revealed in the Scriptures. In the old
Teftament it was ſhadowed under the ſacrifices which were offered, in
the New Teſtament it is the chief Revelation of Chriſt, this being the
chief defignof his ſufferings and death, and they that are ignorant hereof, or
do not believe this, do not know nor believe in Jeſus Chriſt, and him crus
cificd, and therefore cannot obtain forgiveneſs by his death,
2. Sing
640
wherein doth appear the bleſſedneſs of forgiveneſs'? Serm.29.
2. Sinners muſt know and believe of Jultification by Chrift's righteo
ouroels that they may afraim remifion of fins. 1. They muſt know the
nature of Juftification it ſelf, that it doth confift in the remiſion of our fins,
and the acceptation of our Perſons as perfectiy Rightcous in God's fight;
they muſt knowthat they have no Righteouſneſs of their own to pretend
God withall, becauſe guilty of fin, and the leaſt guilt is inconfiftent with a
perfect Righteouſneſs, and therefore if they were, as ſome are, realy Holy,«
yet that they could be not accepted as perfectly Righteous in God's fight;
upon the account of a perfect Righteouſneſs of their own which none
here do attain unto, much leſs when they are naturally void and
empty of all good and real Holineſs, and polluted all over with
Sin.
3. They muſt know that the Righteouſneſs of Chriſt is perfe&, and
was intended for them, and held forth to them, which they muſt ſubmit
unto, and accept, of if they would be juſtified in God's right.
4. That the Rightcouſneſs of Chriſt is made theirs by Faith, God ima
puting it and accounting it unto believers, as if it were their own, and
they had wroughe it out in their own perſons. This way of Jufti-
fication by Christ all muſt know, and be perſwaded of, that would ob.,
tain Juftification which doth include forgiveneſs of ſin.
2. Some things muſt be done and practiſed by finners that they may
attain this bleffedneſs of forgiveneſs.
1. They muſt get conviction of fin. 2. They muſt make confeſſion of
fm. 3. They muſt by Faith make Application of Jeſus Chriſt. 4. They
muk turſake tin. 5. They muſt make Supplication and carnett Prae
yer unto God for pardoning Mercy. 6. They muſt forgive
others.
1. Sinners, would you attain the bleſſedneſs of forgiveneſs? Labour
to get conviction of lin; get conviction of your Original fin, the
guilc of Adams first fin in which you are involv'd, your preſent emptineſs
of all Spiritual good, and the Univerſal deprivation of all the powers
and faculties of your Souls with inherent pollution, which renders
you oppofite unto all real good, and naturally prone unto nothing but
cvil; get conviction of your a&tual fins, of all the heinous breaches
of God's law whether firſt or ſecond Table of it, whether fins againſt
God more immediately, his nalure, has worſhip, his name, his day, or
againſt your Nighbour, whether relative fins, or fins againſt the life,
or chafiry or eitate or good name of any; and get conviction that
all inordinate motions that have not the conſent of the will, and
much more inordinate affections which are influenced by it, are linfull
and provoking unto God; get alſo convictions of your more heinous
diſobedience io the Goſpel. what an aggravation it is of all your
other fins that you have repeated of none, when you
have to
much need, and have been ſo often called hereunto, what an af-
front is it unto God, a diſparagement unto Chrift, that you
lected your Salvation by him, and have been guilty of unbelief in pot
seceiving, yca refuſing, Cloriſt, ſo able and willing to ſave you, and
when
have nego
Serm. 29.
and bow it may be obtained.
641
.
when you have had ſuch frequent and earnitt as well as gracious and
free tenders of him ; get conviction of the guilt of your tins, and what
an Obligation you are under hereby to undergo eternal Deſtruction in
the tames of Hellfire for it, and let this awaken you out of your ſecurity,
let the thoughts of this pierce and wound your conſciences, and make.
you cry out with thoſe Sinners which were conyinced by Peter's Surmon,
Ads 2.37. When they beard this ebey were pricked in their beart and ſaid
unto Peter and the rest of the Apostles : men and brethren what shall we
do ?? get convi&tion alſo of the horrid baſeneſs and ungratefulnels of fin,
as it difhonours and diſpleaſes that God by whom you were at first
created, are continually preſerved and maintained ; and who, though he
could ſo eaſily dettroy you, and glorifie his juſtice hereby, yet is both
patient with you, and willing allo to be reconciled unto you, and feuds
his Embaſſadors in his name to tell you that he intreats you that you would
be reconciled, and let theſe confiderations affect you with ingenious
grief for Gin. Laftly get conviction of the defilement of Gin, how your
Souls are Itained by it and hereby degenerated and debafed into a lower
degree of vileneſs than is in the beaſt that periſheth, yea ihat hereby you
are become without regeneration, and until your Souls are waſhed,
more loathſome in the eyes of God, than the moſt nalty thing in the
World is in your eyes,
2. Make confuſion of fin ; in ſome caſes it is requiſite you ſhould con-
fels ſome fins unto man, but it is abſolutely univerſally neceſſary in
order to forgiveneſs that you ſhould confeſs your fins unto God, the
promiſe of pardoning mercy is made to confeſſion, Prov. 28.13. He
ibat coveretb bis fins ſhall not prosper, but he that confefferb and forſakeib
them shall bave mercy. David found by experience the evil of covering
and keeping clote his fins, and the benefit of acknowledgment and con-
fellion. Pfal. 32.3.4.5. When I kept filence my bones waxed old through
my roaring allihe day long : for day and night thine hand was heavy u pun
; my moiſture is iurned into the drought of Summer. Selah. Iaiknu
ledge my fin unto thee and my iniquity have I not hid: Iſaid I will cona
feſs my trangreſſions unto the Lord, and thou forgavest the iniquiiy of my lini.
Selah. Sinners make a full confeſſion of your fins that you may have a
full pardon and diſcharge ; do not hide any fin as a ſweet morſel under
your tongue; it is a vain thing to ſeck and endeavour the hideirg of
any
ſin from him who is omniſcient. God hath knowledge of all your
Iniquities, do you therefore acknowledge all unto him. Make free
confeſſion of your fins. Stay not till God force you by his Scourges,
and even drag you unto it by his cords of amicicn; but let it be
your voluntary act, and be ingenious hercin; mingle not your con-
fillion with excuſes and extenuations. Say not though you are bad,
yet you are not ſo bad as others: that your hearts are good, though
your lives have been naught, that ſuch and ſuch groſs dins were your
llips and failings, that you were overtaken, overperſwaded, and
drawn unto ſuch wicked practices by your companions; and ſo, by trans-
crring your guilt, endcavour to make your felves as Innocent as you
Fir
me
:
cana
642 wherein doth appear the bleſſedneſs of forgiveneſs?
Serm.29
dominion, which is inconſistent with
can this is abominable in the fight of God, and a cercain lign of fins
you out from pardoning Mercy: but in confcllion of your fins, acknow.
ledge your felves to have been the chief of finners: fióners, take all
the blame to your ſelves, and let your fins out in the deepeſt Crimſon
and Scarlet colours; and with all their hainous circumſtances and aggra.
vations; tell God that your heart is the worl part, and if there have
been ſome abominations found in your lives, there are a thouſand fold more
abominations in your hearts. Confeſs your lins with hupillity and felf
Joathing; ſay with Agur, Prov. 30. 2. Surely I am more bruitiſh then any
man, and bave not the underſtanding, of a man; with David. Plal. 73:22. So
faoliſh wus I and Ignorant, I was as a Beaſt before sbee, With Fob. Chap. 42.6.
I abhor my ſelf, and repent in duſt, and ashes. Confeſs your fins with
fame like Ezra, Chap 9.6.0 my God I am aſhamed and bluſ to lifmy
face unto thee : for our iniquities are increaſed over our bead, and our trefa
paſs is grown up unto the Heavens. Confeſs your fins with grief and god-
ly forrow, like David. Pfal. 39.18.I will declare mine iniquity, I will be
ſorry for fin.
3. Make Application of Chriſt by Faith that you may attain forgive-
neis. Tbere is no other game given under Heaven amongſt men whereby
you can be pardoned and ſaved. Act. 4. 12. And be is able to ſave you
and procure a pardor for you in the nitermost extent of your moſt bainous
guilt. Hebr. 7.25. And the reaſon is given in the ſame Ver, becauſe he ever
lweth to make Intercefion for finners; it is bis Office as bigh Prieſt,
mbereix he is moſt merciful and faithful to make Reconciliation for the fins
of the People. Heb. 2. 17. Chriſt is near to the Father, being at his
Right hand, in Heaven, and hath great intereſt in him, being his dearly
beloved Son; and his latercellion for pardon is always accepted, it being
for no more than what himſelf hath purchaſed, and what his Father
hath promifed: and therefore you that are the worſt of Singers have great
encouragement to come unto Chriſt, and to make Application of him
you have his promiſe that whofover cometb unto bim, be will in no wifé
cajt out, Job.637. and if you apply your felves unto him, and apply
unto your ſelves his merits and Righteouſneſs by believing, you fhall
certainly attain the forgiveneſs of all your fins, however numerous and
heinous they have been. Alt
, 10.43. Tobim give all the Prophets witneſs,
that through his Name whoſoever believeth in him, ſhall receive remiffion of
fins. And our Saviour himſelf telleth us. Job. 3. 16. God ſo loved the
Wild, ibat be gave bis only begotten Son, that woboſoever believeth in bim,
should not periſh, but have everlaſting life. And the Apoſtle doth diſcourſe
20 large in the former part of his Epiſtle to the Romans concerning
Diflification, which he proveth by inanifold Arguments, that it cannot
be works, that it muſt be by Faith; therefore by Faith make Application of
Chriſt and his imputed Rigteouſneſs, and reft therein only that you may
be juftificd, that you may be pardoned and ſaved,
4. forſake every fin that you may attain the forgiveneſs of it. Prov.
28, 13. berbat confeffetb axd forſakesb bis fins fhäll find mercy. Ila. 55.7.
Le
*
Serm, 29.
and how it may be obtained?
643
1.
Lei the wicked forſake his way and the unrighteous man bis thoughts; and
return to the Lord, for he will bave mercy upon him and to our God, for
be will abundantly pardon bim. Iſa. 1. 16. 17. 18. waſh je, make ye
clean ; put away the evil of your doing from before mine eyes, ceaſe to do
evil, learn to do well, ſeek judgement, relieve tbe opprefled, judge the
fatherleſs, plead for the Widdow. Come now and let us reaſon togetber,
Jaish the Lord; though your fins be as Scarlet, they fali beas white as Snowo,
though they be red like Crimſon, they ſhall be as Wool. You must loath
your ſins, chat you may be pardoned, and with all you mutt leave them,
youmuit ceaſe from doing evil, if you would have God ceaſe from his
diſpleaſure, and unleſs you do forſake your fins never expect that God ſhould
forgive them ; there mult be a returning to God that you may be rectived
unto favour, and this cannot be without a turning from fin. It would
be a dílhonour unto God to pardon you whilft that you continue in
your rebellions, and wage War ftill against Heaven, by going on ftill
in your treſpaſſes.
5. Make your Supplication untoGod and be carneft in Prayer unto him
that he would forgive you your lins; it is againſt God that your fins
have been committed, and it is againtt God's Prerogative to remis and
pardon, and though he pardon freely, for his name ſake, yet he will
be enquired after and ſought unto for his high favour. Ifu. 43.25,26.
1, even I am be that blotteth out thy Tranſgresſions for mine omon Sake and
will not remember thy ſins. Put me in remembrance, oci if
you
would
have pardon, you muſt aske it ; if you would find God's favour, you
muft feck it; if you deſire the door of Mercy, to be opened unto you,
you muſt knock at the door by earneſt Prayer, Mat. 7.7. Henccare
Davids earncit cries in Prayer for pardoning Mercy in ſo many of his
Pſalmes, eſpecially Pſal.si. in the firſt ver, Have Mercy upon me O God, are
cording to ihy loving kindeneſs, 'according to the multitude of iby tender
Mercies,blot out my tramſgreffions v. 9. bide by face frommy fins and blot
out mine iniquities. v. 1'4. Deliver me from Blood guiltineſs God thou God
of my Salvation c. Be carneſt in Prayer at the Throne of Grace for this
bleſſedneſs of forgiveneſs, wreſtle with God by importunate Supplicarions,
fill your mouths with Arguments, plead the gracious diſpoſition of God,
the multitude of his tender Mercies, and the riches of his free Grace ; plead
the Glory of his name, which would grcatly be advanced and admired, if
your great fins might be pardoned;plead the merits of Chriſt and Satisfaction
given to his juftice by his Son, together with his Interceffion for you at his
Right-hand; plead the promiſes of the Covenant of Grace and his faith-
fulneſs which doch engage him to fulfill them; humble, believing, fervent
Prayer will prevail for forgiveneſs.
6. Forgive others if you would that God ſhould forgive you : M1: 6.11.
Forgive us our debts, as we forgive our debtor s. v. 14. 15. For if you forgive
men their trespases, your beavenly father will a pu forgive you; But if yine
forgive norimen their Ireſpaſes; neithér will your beanenly Father forgive your
repareIi you do not forgive the hundred Pence of finalleroffe ices unto
tyour fellow ſervants; you will be called to an account and impriſonel in
Hell
V
Fit 2
464 Wberein dorb appear tbe bleſſedneſs of forgiveneſs,
SETII. 29
grefbons which you have committed against your Lord,Mat.18. at the lat-
trectly you put yours ſelyes out of capacity of obtaining pardoning Mercy.;
Hell and there torncated for the ten thouſand Tallants of heinous tranf-
ferend of that Chap. If you bear hatred and malice and revenge in your
hearts againtt others; whatever thir offences, their wrongs or injuries have
not I forgive ſuch a one who hath wronged me,but. I will never forget him,
for this is a deceit of your hearts whereby you ſeek to ſtop the mouth
of your
conſciences that they may not trouble you by theſe Scriptures for if you do
not forget injuries, fo as to carry it towards ſuch Perſons as if they had not
wronged you, fo-as to love them cordially and to be ready to thew
kindneſs unto them, you do not forgive them, and ſo you cannot be
forgiven by God. If then you would be pardoned by God, you muſt
from the heart forgive others, receive the Exhortations of the Apoſtle :
Eph. 4. 31. 32. Let all bitterneſs and wrath and anger and clamour,
and evil ſpeaking, be put away from you with all malice. And be kind
one to anoiber, tender-hearted, forgiving one another, even as God for Chriſt's
Jake barb forgiven you. Thus I have finilhed my anfwer unto the two Quc-
ries wherein doth appear the bleſſednels of forgiveneſs, and how this blero
fedncís may be attained; and now give me leave, to borrow a little room for
fome Application,
Application. I might ſpeak much here by way of comfort unto par-
doned Perfonis, but the moft that I have alrcady ſpoken, yea all that
have ſpoken under the firft Query, may be turned into a uſe of come.
fort by your felves, and therefore referring you thither I laall paſs you by,
and bend my ſpeech only unto you that are unpardoned, too many of whom
are to be found in every aſſembly, and therefore I cannot-think that this
afſembly is free.
Ihall take leave to chide you is a uſe of Reproof; endeavour to a.
waken you in a uſe of terror ; in the conclufion preſs you to endeavour
after this bleſſedneſs of forgiveneſs in an uſe of Exhortation.
Vje 1. For reproofc ; is there ſuch bleſſedneſs in forgiveneſs? whence
is it then that lo many of you neglect this bleſſedneſs, in the negled of
your pardon ? are not all of you finners ? have not all of you need of for-
giveneſs ?-will not your own Conſciences tell you that forgiveneſs is a great
priviledge? and have not Miniſters often told you of this priviledge and
the way of attaining it ? hath not God by them held forth a pardon to
you and uſed many arguments with you that you would accept it?
whence is it then that ſo many of you flight and undervalue it, as if it
were of no worth? whence is it that ſo many of you are without pardon
when profered, when none of you are without fins often committed, and
thoſe highly aggravated, and whereby your Souls are ſo greatly endangered?
May not Robbers and Murderers and other notorious Malefactours riſe up
in judgment again if you that are without a pardon? when ſuch Perſons are
apprchended, for guilty, and condemned though but unto a temporal death,
they will make all friends and uſe all means to eſcape,and O !how welcome
isa pardon to them and yet, though you arc all guilty of fin, and con-
demned
Serm. 29.
and how it may be obtained.
645
demned for it unto eternal death, and a pardon is purchaſed, proclaimed,
and profcred unto you, three are too many of you that night and neglect it,
that have no earneſt defire after it, and hitherto have not been perſwaded
by any arguments to make uſe of the means which God hath appointed,
with any diligence for the obtaining of it. Who is there that to any
purpoſc doth look after a pardon who do diligently heare for is, eas-
neſtly pray for it? who do make full and free confeffion of fin, that you
may attain remiffion of it? who do prize Chrift, and by Faith make applio
cation of him that they may have a pardon by him who do forſake fin,
which God abſolutely requires of all to whom he doth forgive tin? who
do, when injur'd, heartily forgive others, as they defire God would for-
give them? finners will not many of your conſciences accuſe you of un-
pardoned guilt, unto which you have added the neglect of forgiveneſs?
and is not your fin hereby doubled, and moſt highly aggravated, and the
guilt of it faftoed upon you?
Uſe. 2. Let me tell you that God is diſpleaſed with all workers of
iniquity, but he is moſt highly diſpleaſed with you that flight his mercy.
This your fins are inexcuſable and let me add by way of terrour
for your awakening that your condemnation is univoidable, and your pu.
niſhment hereafter in Hell will be moft dreadful and intollerable. Peſſibly
now you are carelefs, and ſecure ; fin is ſweet, and conſcience is quiet;
you are at eaſe, and Conſcience alleep; but will this caſc and Icep alwaies;
continue? is there not a time coming when you ſhall be awakened ? if you
are not awakened under God's word, may not God awaken you under his
Rod?if you are not awakened under God's threatnings, will you not awake
when he cometh to exccution? if you are ſecure in the midt of outward
peace and proſperity, can you be fecure in the midſt of trouble and adver-
fity ? think what you will do when death doth approach? think what a
dreadful aſpect unpardoned tin will have when you are brought down in-
to the ſides of the pit, to the brink and border of eternity, and when you
are fummoned to make your appearance before the higheſt Majekty? O
the horrour that then will ſeize you to the fearfulneſs that then will
ſurpriſe you! to have the black guilt of drunkenneſs or ſwearing of un-
cleanneſs, or deceiving, or any other iniquity to itare you then in the
face. Ohow diſmal will it be and affrighting! and think with what rage and
füry your conſciences will then reflcct upon your forepaft fins; eſpecially
your neglect of a pardon, then unatainable, and how tormenting will this be
unto you? you may then cry out Lord have mercy on us; Chrif have
mercy on us! but will God then hear you who have refuſed to hearken
unto him ? will Chriſt regard you, who have negected, refuſed, and fut
che door of your hearts againſt him all your dayes ? bui finners what will
you
do at the day of judgement, when the Lord Jeſus ſhall come in flame-
ing fire to take vengence upon you for unpardoned fins? chat great day
will certainely come, and it will quickly be here? time runs away ſwift-
ly, and it will quickely be run out ; yet a little while and the Angel will
lift up his hand, and cry with a loud voice, and (ware by him ibat livet b
for
949
Wherein doth appear the bleſſedneſs of forgiveneſs?
Serm. 29.
forever and ever that sime ſhall be no longer. Rev. 10. 5. 6. then the miº
tery will be finiſhed, the propheſy accompliſhed, and the whole frame of
chis viGble world diffolved; the Sun then and the Moon will be darkened,
and the farrs will fall unco the earth, as the figtree caltech her untimely
tigs, when ſhe is thaken of a mighty wind; and the heavens themſelyes
then ſhall be rolled together as a great ſcroll, and ſo paſs away with a great
noiſe; the earth and all the elemeur's ſhall be on fire and conſume a way
on that day, when the Lord Jeſus Chriſt thall appear from Heaven with
Millions of mighty Angels in power and brightneſs of majcity, and then
you mult come out of your graves, and will it and crembling before Christs
great criban sd, and none of you will be able to hide your felves under
any
Rock or Mountain from his angery face. Then, then you will fully know
what a priviledge it is to be pardoncd, when you ſee where pardoned per-
fons are placed, when you ſee them gathered to che right hand of the great
judge, and there acquitted openly, owned graciouſly, and crowned by him
with honour and glory, and invited by him to take poffefion of thoſe
crernal habıracions of reft and joy in his Kingdom prepared for them by
his father : But the tearings of ſpirit, and heart vexing,tormenting greif
which you will have, that no place is found for you amongſt them, that
through your neglect or pardoning mercy; you have forfeited and; eter-
nally loſt a thire in eternal glory; and not only fo, but have by fin allo
plunged your ſelves into a bottomleſs gulf of endlets miſery. Think how
dreadfulihe irrevertible ſentence of condemnation will be up to you, depart
from me gecurſed into everlaſting fire prepared for the Devil and bis Angels.
Alas! Alas! finners what will you do? no thought can conceive what your
horror will be, when you come to reap the bitter fruit of all your unpar-
doned fins. It is the puniſhment of Hell, Sinners, which the guilt of lin
unremoved doth oblige you to undergo; And therefore I am ſent this day
to forewarn you, and in the name of my Mafter to foretel you, that if
you do not now fue outfor and obtain this forgiveneſs of fin, your fin here-
after will bring eternal ruine and deſtruction of ſoul and body in Hell.
Without a pardon profaneſs will be your ruine, ſome of you it may be can
(wear and curſe and blaſpheme the name of God; hereafter God will
fwear in his wrath that you ſhall not enter into his reſt, and you ſhall be
binithed out of Chriſt's preſence with a curſe, depart from me ye curſed
&c. thoſe congues which have been ſo liberal of oaths and blaiphemies,
inuit be tormented in flimis of fire without one drop of water to cool
them; without a pardon, drunkenneſs will be your ruine, you that have
fo often enflamed yourſelves with wine and ſtrong drink, God will en-
Aame you with the wine of his vengence , he will make you to drink the
dregs of his wrath, which is at the bottom of the cup of his indignation ;
without a pardon, uncleaneſs will be your ruine, your pleatures are
empty and of ſhort continuance, but your pains will be full in eter-
nity, and they will abide for ever; without a pardon, unrighteouſneſs will
be your ruine, your unrighteous gaines one day willprove your unſpeakable
lofſes, and God will be the avenger of all ſuch upon you as have been
wronged and defrauded by you ; without a pardon your negket of Chriſt
and
Serm. 29.
and how it may be obtained.
647
.
and Salvation will be your ruine, and if you perſevere in this neglect, it
is impoſſible that you ſhould eſcape. Sinners ! think feriouſly and think
frequently of your unpardoned iniquities, and with all think of the drcad.
ful puniſhment they will bring upon you, think of your eternaldamna-
tion unto the moſt exquifite torments of Hell, and then drink on, ſwear
on, and ſcoff your fill, be unholy and profane, unjuſt and unclean if you
think good, but know that for all theſe fins God will bring you to judge-
ment; know that theſc iniquities unpardoned will be your ruine. Should I
tell you of one that were condemned for ſome vile fact to be Alcad alive,
or burnt alive,or drawn a funder,or dragg'd to pieces with wild horſes, or
Itarv'd with hunger and cold,or any other wayes cruelly tortured to death,
but that he might cſc pe allthis miſery if he would accept of a pardon ready
provided for him and witha ll leave off ſuch vile facts for the future ; you
would count him worſe than mad ſhould he neglect his pardon, and expole
himſelf to ruine and miſery through his careleſneſs and obflinacy. And
yet though you are condemned for fin to far worſe torment and mifery, that
which is more dreadful than ten thouſand painful deaths, and all this mil.
chief and puniſhment may be avoided and eſcaped if you will accept of the
pardon which Chrift hath provided, and in the Goſpel is profered unto you,
and with all break of your fins by repentance, yet no words or arguments
will perſwade you to uſe the means of prevention, but still you live in the
neglea of pardon and ſo great falvation, and are ſecure however great your
danger be. O the folly and ſtrange madneſs of unconverted finners! Othe
unſpeakable ſottiſhneſs and ſenſeſneſs they are under, although we make is
appear to their conſciences that their condition is unutterably miſerable,
they are not moved except it be with choler againſt the Minister that warns
them of the ſword of God's vengence which hangeth over them, and they
champ at the Bridle that would hold them from running to their deſtructie
on :But that you would rather turn your anger againſt your ſins, and ſay
this iniquity will be my ruine, and that fin without pardon will be my
damnation.
Vſe. 3. Therefore in the next place let me exhort all of you that lic
under the guilt of Gin that you would labour after this bleſſedneſs of for-
giveneſs, O that you would pity your own ſoules, think what proviſion
you have made for them, think whether they are like to go upon their ſco
paration from your bodies, and what you will do at the lait day when
Chriſt cometh to judge and puniſh unpardoned ſinners zthink how you
will be able to dwell with devouring fire, to inhabit everlaſting burnings!
methinks you ſhould take up ſuch thoughts as theſe and argue thus with
your ſelves; what! ſhall I undo my felf for a filthy luQ? Thall I loſe my
Soule to gain a little uncertain carthly riches ? ſhall I forfeit a Crown of
Glory for the empty honour of this world? Thall I caft my ſelf into eyer-
lalting horrour and pain for a litrle vajn fadeing, carnal delight and plea-
furc? Cau I be contented to be tormented for ever in Hell to fatisfie the
defires of my fleſh on earth, and that when they will never be fatisficd?
fhail I hugg a viper in my boſome that will kill me ? harbour lufts in my
heart that will Ray me? Thall I dilhonour God, and damn my own could to
gratific
4
***
846
wherein doth appear the bleſſedneſs of forgiveneſs, Serm. 29.
gratifie the Devil my enemy and pleaſe my fleth, which will ſoon be turn-
ed into dirt and rotenneſs, and with all throw away the hopes of a glo-
ri ousreſurrection for my body hereby? Away then ye foolish filthy lufts,
Ile no more hearken to you or be entangled or enllayed by you. Be gon
chou deluding tempring Devil, Ile lend my ear no longer to thy lying ſugge-
ftions, nor yield any more tothy beguiling and bewitching temptations;
farewell thou glozing flattering world with all thy charmes and allure
Rients, thy gold is but droſs,thy wine mixt with water, thy honour but wind
and vanity, thy delights are bitter ſweets ſuch as wili end in death and
ruine. He chufe anotherportion, and look after a better bleſſedneſs, than
thou canſt give ine, even the bleſſedneſsofforgiveneſs which will bring me
unto eternal ble fſcdneſs. Methinks you thould take no ſleep oor rett, and
find no comfort in houſe or trade or friends, or any thing until the
anger
of God be appealed, your fins all pardoned, and ſoyour Coules fet in
Gilety from all that ruine unto which they are expoſed by unpardoned ini-
quity. The abſolute neceflity of forgiveneſs thould quicken you to look
atrer it, you have not ſo much need of food to remove your hunger, as
you have need of mercy to remove your guilt ; you have not ſo much
riced of clothes to cover your bodies as you have need of rightcouſneſs
to cover your iniquities, Better be ftirv'd then damn'd, better be
hang'd then burn'd, better be expoſed to the miſery of the weather
and any bodily diftcmper, than to be expoſed unto the ſtormes and ſtroakes
of God's vengance, and the cternal ruine of body and ſoul in Hell, which
there is no poſſibility of eſcap ing without a pardon. And that which may
encourage you to ſeek after forgiveneſs is the attainableneſs of it, and that
by the vileſt and moſt guilty amongft you : others have obtained
pardoning mercy that have been found as guilty : Manaſſeh was
pardoned who was ſo heinous a tranſgreſſor; Paul who was to Zealous
a Perfecutor; Mary Magdalen who was poſſeſſed with ſeven Devils, the
Corinthians ſome of whom were Idolaters, Adulterers, effeminate, abuſers
of themſelves with mankind, Theeves, Covetous, Extortioners, Drunk-
ards, Revilers , yet they were juſtificd in the name of the Lord Jeſus;
ſome of them who had imbrued their hands in Chriſt's Blood, had the
guilt of their fins waſhed away by it. There is Mercy enough in God
to give a pardon for the foret Tranſgrellion; there is merit enough
in Chriſt to purchaſe a pardon and prevalency in his Interceſſion to
procure it whatever your offences have been ; the invitation unto Chrift
for Remiſion and Salyation is General, none are excluded, but ſuch as
exclude themſelves j the promiſes are full, Crimſon tins, ſuch as are of the
deepest dye, God promiſcth to make us Wool.; and the promiſes are
free, the acceptation of a pardon by Faith makes it yours without any
price or merit on your part. We Miniſters have a commiſſion to preach
Remiſion of fins in the name of Chriſt, and to declare to you the glad tide-
ings of Salvation, yea we have inſtructions, as Embaſſadors, in the name of
God and Chriſt to beſeech you that you would be reconciled, that you
would accept of forgiveneſs, 2. Cor. 5.20. Now then we are Embrffidors
for Cbrift, as though God did beſeech you by us, we pray jou in Chriſt's ſtead
be
Serm. 29.
and how it may be obtained.
841
be ye reconciled unto God. Give mc leave to preſs this Argument upon you:
the great God of Heaven and Earth ſo glorious in Holineſs and Righteouſ.
nels, is ſo infinitely Merciful and Gracious as to beſeech you that you
would be reconciled, although you are ſo infinitely inferiour unto him.
He condeſcends to intreat you, not that you would ſhew kindneſs una
to him, but that you would lhew kindneſs to your felves, and accepe
of the greateſt kindneſs at his hands of Forgiveneſs and Reconciliation.
God might command, and upon once the least refuſal, he might execute his
vengeance upon you ; but although ſome of you have ſtopped your Ears
fo long, refuſed his gracious profer ſo often, though you have abuſed
his kindneſs, trampled upon his Patience, nighted his invitations, del-
piſed his threatnings, diſregarded his promiſes, and turning all his rich
Grace into wantoneſs do continue ftill in your diſobeying; yet the Lord
doth again make ſuit unto you, ſtrechech forth his hands unto you how-
ever diſobedient and gain.laying you have been, and by me doch intreat
you that you would be reconciled. Need we uſe intreaties with condemn-
ed Malefactors to accept of a pardon? if we had commiſſion to preach par.
doning Mercies unto Devils would they need intreaties to accept? would
they be fooled out of ſuch a gracious proffer by any as you hicherto have
been by them? Sinners I beſeech you in the name of the great and
glorious Jeboval, and the Lord Jeſus Chriſt your gracious Redeemer that
you would be reconciled, that you would befriend your felves and ac-
cept of the forgiveneſs of all your fins, I intreat you that you would
not through neglect of pardon and perſeverance in a finfull courſe ir-
recoverably ruine and damn your Souls; methinks my heart doth yearn
for you, and Bleed for you who are wounding your felves and ruſhing
on inconfiderately towards the place of everlaſting weeping and wo,
from whence there is no coming back, no coming out for ever. Sinne rs,
why ſhould you be ſo hard to be perſwaded, without any further delay,
to be reconciled unto God? Why do I need to uſe ſo many increaties?
May I at length prevail with you, you would not be miſerable, and prove
your own Murderers; that you be bleffed here and hercafte: through
your ready acceptation of pardoning mercy. What anſwer mußt I carry
back to my Matter who ſent me this day to proclaim in your ears the blef-
ſedneſs of forgiveneſs, and to uſe intreaties with you in his name that you
would become thus blcfied ? Muft I complain, Lord, there are a compaa
ny of obftinate finners whom I have intreated to accept of pardon ; but
there is not the leaſt ſpark of ingenuity amongſt them, nor the least fenſe
of their hardneſs upon them; had I been to preach to Beatts, or Fowls, to
the Earth or Stones, they would have been as much moved as theſe tin-
ners; Lord, I ſpent my ftrength and pains, my voice and lungs for nought,
I know not how to perſwade; I know not which way to prevail with
them; I thought thy bt feechings would have taken with them; that
the inireaties ot God, like a ſweet flame, would have melted their hearts
as Wax within them; I thought that when thou didft vouchſafe b; me
to requeſt them to leave their fins, and be reconciled unto thee, that this
would marvellouſly have affected them, and that they would readily have
complied
G88
848
.
Wkerein doth appear the bleſſedneſs of forgiveneſs? Serm. 29.
complied in a thing to necellary for them, and ſo much for their own hap-
pineis: I did begin with terrour to them, and yet chey were not affright-
ed; yer I hoped when I came to end with Mercy, and to ſpeak in the ſoft
and i wier Language of thine entreaties, and to urge this moſt winning
Argument of any Requeſts unto them, that then they would immediately
have yielded, and moit thankfully have accepted ſo gracious proffers made
unto them; But alas, Lord, I found it for otherwile than I expected; if
their ears were open, their hearts were ſhut up, and they would not re-
ceive my meſſage, which from thee in faithfulneſs and tenderneſs I deli-
vered unto them. And what may I farther hope will prevail with them,
if thy Intreaties be thus diſregarded ? Muſt I thus complain, or may I
have occation to ſay; Lord, I have been preaching the bleſſedneſs of for-
giveneſs, which I backed with thine intreaties of tinners that they would
acceprofit ; and through thy bleſſing, the Arguments I uſed, were not alo
together vain; fome Sinners that had ftouted it out a long time againit
thee, began at length to relent and yield, when they heard thin intreaties
of them to beconciled: Lord, I have heard ſcalding fighs break forth
from ſuch and ſuch, whoſe hearts were breaking within them for their fins;
Ilaw briniſh tears trickling down from ſome eyes,proceeding from a ſpring
ofgodly forrow within,newly given them by the Spirit;how did they look,
and ſeem to long afrer thy Salvacion?how greedily did they hearken, even
like the condemned Malefactor, when he hath firſt ridings of a pardon?
I hope they are yet come to intreat that of thee, which thou halt by me
been intreating of them to acecpt of; O Lord, grant them their delires
bu ieconciled to that Drunkard and unclean wretch; forgive the iniquities
of that Swearer, Sabbath-breaker and prophane Sinner. What do you
ſay Sinners ? will you ſend me back to any Maſter radned or rejoyced?
Accept of my Meſſage, and it will be the joy of my heart, yea, it will
be the joy of Angels in Heaven; and however it will coſt you ſome grief
and tears in your repentance of fin at the tirlt, yer if you ſo feek after this
bleſſedneſs of forgiveneſs, as to obtain it, the iſſue will be joy to your
felves, you will have the beginnings of joy here, and in the other world
your joys will be full, ineffable and cternal. Methinks ſome of you feem
almolt perſwaded; o that you were quite perſwaded without further de.
lay, ro put in practice the Directions given for the obtaining the bleffida
suels of forgiveneſs !
រ
SERM.
Serm. 30
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SERMON XXX.
How we may overcome inordinate love of Life,
and fear of Death.
Ads 20. 24. But none of theſe things move me, neither
count 1 my life dear to my ſelf, that I may finiſh my
courſe with joy, &c.
)
Bhai
T
He Context tells us, that the Apoſtle was now at Miletus , v.
17. and from hence he ſends to Epheſus, and calls for the El.
ders of the Church. Now theſe Élders were not Timothy and
Triph:mus; for they were in his company already, v.4. and had
been with him in his journey hither; but rather thoſe twelve men on
whom hel.it his hands, and beſtowed the Holy Ghoſt, in order to their
Moltry at Epheſus, Acts 19.1,2,6,7. and the reſt whom Timuthy had or-
dained whilar he was there.
From. v, 18. of this Chapter, we have the Apoſtle's Farewel Sernion ;
wherein he clcars himſelf by cloſe and finart addreſſes to their Confci-
ences and Experiences, asto all charges and ſurmiſes of miniſterial mil-
carriages among them,v.18 27. and works them all within the Conſcience
of their minitterial charge and truſt from God, ro imitate his Miniſterial
faithfulnets, by urging ſuch fignificant and cogent Arguments as were apo
and proper to ſtarile and engage then to and in their work. And thote
A guments are drawn from the preſent and inſtantly ſucceeding circum.
Itances and conceroments of the Church of God. Thcy were in danger
of Wolves breaking in upon them, and Scducers ariſing from amongit
thum: They were the Church of God, the price of his Blood, com-
mirted to the care and guidance of theſe Miniſters, to whom the Apolile
(pake; and therefore the intereſt and worth of Souls, and their relation
to them, and all thoſe ſad and dangerous exorciſus, underminings and ob-
ftruations which they were ſure to meet with in theii Pittoral work, did
call aloud upon them for all poſſible circumfp:ction, activity and refu
G382
lu
850
How we may.overeome inordinate Love of Life,
Serm. 30.
lution in and for their work; of all which, the Apoſtle was an exemplary
and awakening inſtance and example.
My Text is the Generous Heroiciſm of an awakened and prepared heart;
occalioned by the Tidings that were brought him by the Spirit, v. 23.
Woolold him there, that Bonds and affit ctions did abide him in every
City. Here you may fee thoſe finews cut of hopes and fears which
might obſtruct his Faith, Diligence and Perſeverance; he is mortified to
allihat love of Life, and fear of Death, which poſlibly might control his
buffer profpect, hopes and work.
In the words we have the Apofle concerned in reference to a double
Hate,
1. As to this mortal Life ; it is implied in the Text, and expreſs'd in
the context, that it is a Theater of (mart contentions and Miſeries, and
thac he was concerned in the agoniſtical exerciſes thereof.
2. As to the other Life, he had the proſpect of tranfient joys, exhibit-
ed to his views and hopes, as the determined and propoſed reward of his
well-managed exerciſes ; the influences and impreſſions whereof, did.
ſtrangely invigorate and fix his refolutions to maintain ſuch a Maſculine
frame of ſpirit as ſhould entertain and anſwer all the challenges of dan-
ger; difficulties and temptations, and to preſerve that neceſſary liberty
from, and uſeful indifferency to the hopes and love of Life, and fears of
Death and Denges, which might fecure the ſpirit and prowcfs of a reſol.
ved and ſucceſsful valour : &Avds aósa foisual ; I make no reckoning of any.
sbing and he grows regardleſs of his life,and hath mortified the vigour of
all the arguments and inducements that can be fetch therefrom; for the
utmoſt reach of rage and villany is to effect no mort, and can extend no
farther than the loſs of Life, Mat. 10.28. And all thoſe Comforts which
are liable to the caſualties and ſequeſtrations of tranſient timc. and can-
not run parallel with our capacious fouls beyond the limits of a dying
breath,cannot be valued beyond the value of their end; and therefore he
that conquers and ſubdues the eſtimation of his Life, hath ſo-far overcome
all the difturbing and enſnaring influences of hopes and fears relating to
it, and derived from it.
Well, we navcherc an inſtance and example (in this great and gracious
Apoftle) of a reſolved and proficient Chriftian; yea, and a viſible pra-
Gical demonftration of what Blood and Spirits are in the veins of Chriltia-
nity,and are bred there, and what an energy and force there is in one right
believing look and glance at things to come, 2 Cor. 4.16, 18. Heb. 12. 2.
And if it be objected, that as the Apoſtles courfe was miniſterial; fo were
bis joys which fix'd his eye ; and therefore in neither can he be propoſed
to others as their imitable pattern or exact encouragement, feeing all are
por Minifters, ncither can allexpect his Exerciſes, Furniture, Encourage-
mcats and attainments, and ſo that we pluck not the fruit from the righe
Tree,
I anſwer, This doth not prevent his being our pattern, argument and
encouragement, if but theſe few things be fcriously conſidered.
}
1. Ths
Serm. 30.
and Fear of Death?
851
1. The Apoſtle had a double Courſe to run ; he had the truſt and bu-
fineſs of a Chriſtian, as well as of a Minifter to diſcharge ; he had a God
to pleaſe, a Soul to ſave, an Hell to eſcape, an Heaven to reach, an Heart
to cleanſe, and Sins to mortifie, unruly Piffions and impetuous Affections
to be curbed and managed by their proper Diſcipline, as well as others ;
he was a man fubject to like Pallions with our felves; he dwelt in fith,
and was oppoſed by the Devil as well as others; he had Corruptions to
be mortified and pardoned; and loved his Life, and what might make it
comfortable, ſaving where Inordinacies were to be corrected and ſubdu-
ed, becauſe of inconſiſtency with better work and joys ; yca, he had
ſuch forciblc inclinations to defire and beg fome intermiffions of and re-
Spite from his tedious Exerciſes, as forced him to repaire to Prayer and
Arguments to get ſupport, ſo that he might not Oneri fuccumbere; and
thus I underſtand that Thorn in the flesh, 2 Cor. 12. 7, 10, And to the
Sence ſeems facil, and it amounts to this; The Apostle had been labouring
in the fire for God, and for the intercft of Chriftianity, and managed all
his Exerciſes in the face of danger; and growing aged , he was tempted
to defire of God that he might ſpend the refidue of his declining age in
liberty and quietneſs; but when the field (.fo weather-beaten by the
ftorms) grow ſo defirous of ſome reſpite from the feyerity of Travel,
Chains and Labours, the meſſenger Satan comes again threatning and aca
quainting him with defigned and determined repetitions of former Buf-
fettings, and the renewals of Reproaches, Neceflities, Perfecutions, &c.
for Chriſt's ſake : Which, when he underſtood, and apprehended that
Chriſt and his Goſpel were ſo concerned in them, he thought (and took
them as) the matter of his Glory, in that they might be ferviceableto the
Intereſt of Chrift, and great occafions of ſome ſpecial Illuftrations of the
remarkable Power and Grace of Chrift; but this pace aliorum. The truth
is, Sirs, he had ſuch Exerciſes and Temptations, as that (had not the
expectations and perſwations of theſe joys above, which ſucceeded the
Courſe well finiſhed, interpoſed to forrike and compoſe his ſpirit) this
world had never been conquered, nor fe cafiły forſaken and diſclaimed
by him ; nor Death fo tamely entertained, nor Hopes and Fears fo mana-
ged and ſubordinated as they were , . Cor.15.19,31,32 58. Now
thus far he ſtands on equal grounds with other Chriſtians, and hath the
fame Exerciſes, Arguments Encouragements, Intereſt and Obligations,
that every Chriftian hath; and if it was poſſible for him to finiſh his courſ
under the powerful Influences of this Proſpect and Delign, it is as poflisle
for us ; for no impoſſibility whilft ſuch, can be our duty.
2. His Minifteriall Work and Truſt was (as to its full diſcharge) a ne-
ceſſiry and effential part of his faving Chriſtianity. No Minifter of Je-
fus Chrift by office, can be a found and faithful Chriſtian, that is unfaith-
ful in his Miniltry; it is in ſo doing, that he muſt ſave bimſelf as well as
abofe that bear bim, 1 Tim. 4. 15, 16.
3. Our accomodations being made anſwerable to Truſt and Work, our
faithful management thereof is of equal neceflicy in much or little for
we must be answerable to Relations, Trult and Places, and other Circum-
tances
852
and Fear of Death ?
Surm. 30.
>
Itanceshath placed us in and under them ; for we muſt be judged
• and are to audingly to whas we have received.
No nan is c011-
manded and encouraged faithfully to diſcharge bis Miniſtry, but upon
fone ſupposition cha the Miniſtry is his lawful Calling; and where that
is, untaithfulncſs will damn him that is guilty of it, for it is hisplace of
Service, even as faithful ſervice of ali Suivants in general, is choir Dury:
Yer places of Service, and the mater and mealure of their ſervice may
bid:tfrent, according to the Master's plcalure and affairs.
4 The cloſe connection of his whole Courſe and Comforts, clears the
Cair. For, It is not imaginable that any man can be a faithful Miniſter,
whoſe heart is alienated froin the crue power u! Principles, Sentiments
and Impr. ſlins of Chuttiapiry. For how can any man bu liparated core
dially to this molt coitly, pantu) Calling, and regularly bear the heat and
burden ot hi Purce and Diy, who hath not well concocted the Subttance,
Evidince and Inportance of this great Myſtery of Salvain (which is the
indiſpentable and adıq. Xircle of msfunctii) inso diep perſwafi.
ouis, warin affi ctions, and two unconquerable scioltconsWho can
unwearicdly purt ethe his footers with cloſe and prilling importuo
nities {o priz:and profecut Elinunt and State of Joys and I tolinetsug
which is not credited, kilhu and valued by himſelt? And further
2. Were it suppoſed allo that he reg lar faithfulneſs of a Minister was fe
parable from the ſpirit and faithfulucfs of a Chriltian either in themſelves,
or in the Subject, yet how can we imagine ſuch operative influcntial ap-
prehentions and sr e reliſhes of the joy reporied and propoſed, as ſhall
prevail against all oppofitions, and diſco iragements and coinpetitions from
the frowns and Hatteries, bribes and ſtroaks of Earth and Hell, to ani.
mate a Miniſter's Brelt, ſo as to make him thorow in all the Enterprizes
and E toployments of his Function, whilit his own work and Intereſt, as
a Chriſtian, is neglected, and thoſe influences of this joy (enrailed up-
on a courſe well finiſhed) though ihey b: powerful to make him faichtu!
in the one, ſhall yet be found tou languid to iſſue in the fame diligence and
ſucceſs as to the other? And, 3. We muſt conclude, that this Eagle.
eyed Apoſtle ſaw and reckoned on it, that a Chriſtian Miniſter and an A-
polle, muſt be a thorow.Chriſtian, and ſomething, yea, much more, or
elle te could not poſſibly conclude, his Courſe wu'd bring him to his
Joys, 1 Cor.9.24, 27. Therefore the Sence and Errand of the Text a-
mounts to this;
>
Dear: That the comforts of a well compleated courſe will make all
diſcorning ſerious Chriltians to be above the regard of Life, or fear of all
afflictions, bonds or death to con paſs them. Rom.8, 18. and Pbil. 1.20.
23
The very infiance, argument, and errand of my text, and doctrine
groundid thereupon, iniply and include ſeveralthing as that. 1. there
is a ſtate of future joys and retributions, for we have no reaſon to ima-
gine that our Apoſtle was ſo blind as to be deceived himſelf: nor fo wicked
as
Serm. 30.
How we may overcome inordinate Love of Life,
853
as to deceive others. No man that knows and credits the exiſtence of a
deity but he muſt take him to be the ſtrongeſt wileft and the best of beings,
and ſo that he must needs be omnipotent, omniſcient, and all ſufficient,
and if ſo, then it is beyond all controverlie, that omnipotence can at
ſuch a rate addreſs it ſelf to creatures as to make them happy or miſera-
ble as it beit becomes it felf, he that ordained and framed this ttate cannot
be thought to have acted to the utmost of his Itrength, for what can
fint omnipotence ? and doth it ſuite the wiſdome of G d, to make a
Creature capable of an everlaſting ftate, and of the hopes and proſpect
of it, and to implant in it an expectation of it, and rule him by thoſe
hopes and fears which do and mult derive their influences from an eternal
ftare, and after all to make it evident, that man was only made to be im-
poſed on, or ruled and managed by miſtakes and meer fallacious aig.146
ments and errours? or hath God afforded us the least intimation of his
minde, in nature providence or ſcriptures, that this is the way of conci-
liating that love and honour from his ſubjects, or of implancing and
maintaining thoſe neceſſary fears in man, which government requires for
the atta joments of its ends, to make them live in expectation of what
is no wayes fit to reach its ends, becauſe it is either falſe or meanc ? and
therefore I need not go about to prove what here is grantep and improv-
ed, and what ſo many incomparably better pens have proved before mee.
2. this Itate hath ſufficient force as to argument and motive to preſs
us to do and ſuffer all that we can meet with or be called to in our whole
Chriſtian courle, all thoſe fovere perplexities which our religion calls us
to, as to obedience in ſufferings and duty are not btyond the compen-
ſations, of theſe approaching expect d joys, and it they obtruct the influen-
ces and ecclips the light and glory of what is propoſed and promiled as our
great argument and encouragement tis utterly and oncly our own faulo
that makes what is ſufficient to be ineffcctual. 3. The comforts of a curſe
well finiſhed cannot be had without the regular management and timthing
of our courſe, and this can never be without refolution and preparation of
the heart by which it muſt be born and kept above immoderare love to life
and fear of ſufferings and death, fsich is the ſpirit of religion: the ſpirit
of faith is hope , and the ſpirit of hope is love, and shefe are all the moſt
ſucceſsful preparations of the heart had faith its liberty power and proſpect
in the heart of all prof. fors it would make them too ſagacious and conccro-
ed to be impoſed on by plaufible dolufions, and bold prefences in all chefe
fublunary trides, tothar ſubtia tial tulid Parisfaction and excellency which
are expected by ductile mortals to be experienc'd therein,or hepd for ther-
from, didwe but look beyond the grave and wilderneſs, and learch and ſee
that land of prom ſe which is beyond them, we might be entertained 3nd a-
lur'd with ſuch cluttuis from it as would afford us more grateful reliſhes and
Spirits, than all the frculent ex ructions of theſe tranfient comforts could as
mount to all our delights and pleaſures in, and great folicitudes about there
lower shings would be cffctualiy mor ficand conquered. 2.Cor.4. 17.18
what breatts of confolation arc evidence and ſubſtance. Hibr.1-1.1. (ence and
preſencc do ſtrangely invigorate and ftrengthen the dangerous influences
of
854
Serm.30
How we may overcome inordinate Love of Life,
؛
of this Worlds comforts and concernments in their addreſſes to the heart
of man. 2: Tim. 4. 10. And becauſe the gain and comforts of crue
Religion are inviſible and diftant, therefore their certainty and tranſcen-
dent excellency muſt be concocted into deep and found Perſwafions, and be
digeſted into anſwerablc Affections, Reſolutions and purſu it, and all
thoſe Arguments and Motives which mult prevaile upon us to run and fi
niſh the courſe and race which is ſet before us, muft be derived from and
are to be reduced to this deep perſwalion of theſe certain and tranſcendent
comforts, nor is it poſſible that Religion ſhould live or thrive but in the
power of and true proportion to our apprehen lions and perſwations of
thoſe fundamental truthes and principles of God's exiſtence and reward-
ing excellency. Hebr. 10. 6. Man muſt be ruled as God hath made him,
and as fear and love are the commanding pallions and affections of eve-
sy ſubject capable of moral government; ſo ſomething there muſt be re-
ported and determined, firfor the exerciſe and diſciplinc thereof, and if
tranſcendently in what must influence both be not credible and demonftra-
ble their influences muſt of neceſity prove too languid to attain their end;
equality fpoiles choice, as far as it extends, and if the comforts of another
ftate do not exceed what we can meet with here, ſure powerful Godlineſs
would looſe it life and brefts together, nor could it be exiſtent in its
practiſe without its arguments and motives, and (with ſubmillion to better
judgments ) I think, that impoflibility of plcaling God without faith
ipoken of Heb. 11. 6. Reſults, not only from Gods arbritrary ordination
but from the very frame and habitude and fitneſs of means and ends them-
Telves, and the fence is this ( as I have elſe where lately and largely
ſhewed on the forementioned place though not in print, nor fit to be
fo) that unleſs I be perſwaded that Gods Majeſtic deſerves, and
that he can and will reward us for the coft and exerciſes of Godlineſs to
infinite adyantage, no man could be prevailed on to be religious, the ve-
difficulties burthens and temptations of Religion, under the preſent
circumſtances of revolted man, would preſs too fore upon the frailcy and
concernments of Acth and blood, to ſuffer him to obtaine of himſelf to
ſubmit to the diſcipline and ſevereties of true and powerful Godlineſs, nor
can I fec:( if this be once denyed) where the Apoſtles argument prevails
and pinches. I Cor. 15. 19. 29. 23. 58. Adam in Innocency was influ-
enced by arguments, and I do not fee, that the economy of grace de-
Atroyes the frame of nature, but rather comes in by way of Medicinal
Ordination to repaire it,
to repaire it, that ſo Religious government may
revive again, by ſuch (nergetical arguments and influences as are
proper to the caſe. P/al. 130. 4. Nor did the Son of God and
Saviour of the World appear for the ſupplanting of the Father as to
his Throne, and intereft, but rather acted all along in a profeſſed ftate and
way of delegation, and ordinate fubftitution to this end, that government
might flourish, and poor apoſtate man might be. Encouraged to ſeek and
ſerve and pleaſe his God again, and were this well conſidered I think that
all our fenforious malignant flames would dye, which have no other few-
ell but ſuch confidences as are grounded on, and ſomented by our rafh
miſtakes,
ry
Serm. 30
and Fear of Death?
.
855
miſtakes, and we might peaccably Cedere de verbis, but not de jure veritatis,
And I confefs I cannot ſee how the joyes of Godlincls can have the vim
motivam of preſſing arguments to quicken us to what activity faithfulneſs
and reſolution and perſeverance are enjoyned us and expected from us, if
perſevering Godlinets ( which is the finishing of our courſe with joy) be
not the great condition of our Crown and triu mph ; and therefore 'cis ig.
norance and inconfiderateneſs that ſtrengthens our infidelity and conte-
quent reluctances, to run thc hazırds of Religion, and entertain the worke
and coſt of this our Chriſtian courſe, to reach its compenſations.
One piercing glance and ſober look within the Vayle would Itrangely
help us unto a right eſtimate of things, and make our quick reflections up-
on our foolish former choice and trifling carriages to miniſter to our
preſent griefc and lhame.'Tis but a dorage to imagine that any thing ſhort
of Holineſs and Heaven, or inconfiftent with our preſent work, can be the
true enrichment or content of Souls, what man can keep his heart below
his work, that knows and credits the bleſſed reſolutions wherewith the allo
fufficicnt God is fixt to recompence all felf.denging, regular and reſolved
Racers ? ſee, 1 Job. 3. 3. Who can advance that life into a competition
with the preſent work and will of God, which muſt be ſwallowed up of a
furpaling immortality when he hath regularly finished his courſe? la
that now the way is clear to lead us to anſwer theſe Queries.
Quer... What is this finiſhing our coarſe with joy which is to influence us
intorbis regardleſneſs of life and death, and every thing in order thereunto.
1. Joy is the * priviledge and ſatisfaction of the Soul at reſt in the poſ- * Privilegisme
ſeſſion and embraces of its both adequate and defired end and object, which et Principis
is the ſum of what is intended by the expreſſion in the Text.
beneficium con-
tra jus commu
1. I call it a Priviledge, as it importcth ſome confiderable excellency
He indultum,
in the object or gift, and thus 'cis God in Chriſt when he becomes the por. non enim ejt
tion of unce Apoftate man( though now recovered by relative and real privilegium niſi
grace) when he appears in the perfection of his Image, favour and preſence, aliquid indui-
and that reciprocal intimacy which is conſequent thereupon, and as it's seat speciala
a favour peculiar to fome, by way of diſcrimination and difference from
others, for 'cis the joy of God diſpenced onely to the Godly. And I callir,
2. Satisfaction, as importing futableneſs to the ſubject on whom it is be
ftowed on all accounts, and as ſuch apprehended and reſented by it. And,
3. I appropriate it to the Soul, as being firft and moſt concerned in it,
and moſt capable of it, for till the Reſurrection the Soul alone enjoyes ir.
Before the diffolution of the body thc Soul is onely capable of the pro-
fpe&t and improvement of it, and therefore moit concerned and engaged a-
bout it:and after the Reſurrection of the perſon, and his introduction into
glory, the Soul is made the moſt immediate recipient of it ; & the comforts
and perfection of the body are reſultant from the Soul's fatisfaction and
delights, and truly ſubordinate thereunto, as both are ſubordinate unto
God, not to his joys but will and honour. And 4. I fix it on the Soul at
red, as the reſult of all its aims and motions: for 'cis both the recompenca
Hhh
and
855
How we may overcome inordinate Love of Life,
Será. 30.
and ceffation of all its painful exerciſes and purſuitsa 5. I make the
matter of this joy to be the Soul's adequate End and Object, which none
bur God can be ; fince it is apparent that neither Heayen nor Earth have
any beſides God to make and be a portion for the Soul, Pfal. 73. 25. And
then I ſay, 6. I lay the formality of this joy in the pofliflion and embraces
of this End and Object, both as adequate and defired; for as it is adequate,
ir ſpeaks no want nor deficiency in the Object; and as it is detired," ſo it
ſpeaks she preparation of the Subject ; and as it is embraced and poffefs'd,
10 it ſpeaks no coſt and labours loſt, nor expectations fruſtrated. And
now indeed the Soul is moſt raviſhed, when all its motions are directed
to their End, and terminated there, with unconceivable ſatisfaction, when
God is all in all, and the poor painful Chriſtianis, chrough tedious oppo.
ditions, difficulties and travels, ſafely conducted to its moſt proper Por-
sion, Choice and Joy.
2. By Courſe, is meant the Time of Life in reference to our stated
work and difficulties. The Metaphor is fetch from that Olympick Exerciſe
which is called Ta's devo ; in which the Racers ran in Armour, becauſe
of ſharp Affaults and Oppolitions all the way. In armis Curforum fuere
Galea, quam capite, Ocred, quas tibiis, Aſpis five Clypeus, quem mania
bus ferent qui encertamine contenderent. Pet. Tab. Agoniſtic. lib. 2. cap.
23. pag. 186. Hence we have ſomething in our Chriſtian Panoply, anſwe.
rable hereunto ; as, I be; Helmet of Salvation, Eph. 6. 17. Feet
food with the preparation of the Goſpel of Peace, anſwering to the Ocrea
៖
V. 15. And the Shield of Faith, v, 16. And therefore after the Apoftle
had (hewed the Epheſians their Race and Courſe of Duties which they had
to run in, Eph.4.5.6.-1.9. He acquainteth them alſo what oppoſitions
they might expect, and what Enemies they had to grapple with, and
what a Panoply or Armour they muſt put on and uſe; Eph. 6. 10,18.
that ſo their Courſe might be ſucceſsful.
3. By finiſhing the Courſe with joy, is meant, to have it managed and
compleated ſo, as that the Comforts, Prize and Glory of it might be
abeirs who run ; to diſcharge Truſt and Duty with all Activity, Prue
dence, Conſtancy and Delight, to face and conquer Difficulties with ſuch
maſculine courage and ſucceſs, as belt becomes the Spirit, Hopes and Fur-
niture of a Chriſtian to make our matchleſs eſtimation of approaching
Glory remarkable in all our ftrokes and ſteps. No man is crowned that
ftrives not lawfully, 2 Tim. 2.5. Our Motions, muſt be perfevering, ſwift
and even, and herein anſwerable to the great ends of God Chriſt in cal-
ling us to our Trust and Care;and all our warrantable ends in our volunca-
xy undertaking to be Combatants and Racers, to hold Integrity ſo faſt, to
prize the Crown ſo much, to watch over Hearts ſo ftridly, and diſcipline
the whole Max ſo exactly, as that the Goſpel may not be aſhamed to own
us, nor Chriſt alhamed of us. Our Truſt nor Talents muſt not be imbez-
led, nor managed with ſlightneſs nor fallhood, nor any way abuſed by
us, left thoſe Comforts ſhould be loſt that are before us, as the determin-
ed recompence of faithful Racers: For God reſolves to render to every
een as his work shall be, Rom. 2,6,10. 2.Cor. 5.10. Jer, 17. 10. We
i
know
content
857
2
Serm. 30.
and Fear of Death?
know the Apoſtle's Care and Counſel, i Cor.9.24,27. Phil. 2. 1 2. He
knew all running would not ferve the turn; and he was apprehentive of
all thoſc Dingers, Snares and Oppoſitions which called for univerſal
Watchfulneſs, Reſolution, Care and Courage ; and kuew the Crown of
Life could never fic the Sluggard's or Coward's Temples. Nor will God
prejudice she Intereſt of Religion, nor restrain and mortific all chofe awa-
kening Arguments which are to be derived from this Principle and To.
pick, viz. That only faithful Ricers mut bé Crowned with Life and
Joys,
Query 2. How far muſt love to Life he conquered and ſubdued, and evia
ny thing be diſregarded, for the right finiſhing of our courſe with joy
1. Theſe things muſt be diſtinguiſhed , in order to the underſtanding
of the Nature and Meaſure of this Duty and Artainment.
1. It is one thing what may be loved and valued ſimply and abſtracted-
ly, as only conſidered in it ſelf; and 'ois another thing what may be lo-
ved and valued, as compared with ſomething elſe. And,
2. It is one thing what degree of value of Love and Core may fuit che
excellency and importance of the Obje&; and another thing whać may ex
ceed it.
3. It is one thing how I may love a thing, when confiſtent with, and
conducing to our belt Concernment; and 'ois another thing, how I may
love what is withdrawn from and ſet againſt it. And,
4. It is one thing to have Affections, Snares and Hinderances, and
another ching, to have them Helps and Furcherances to ſomething bera
cer. And,
5. A moderate and ſubordinate love is one thing, and a fupreme and
co-ordinate love is another. And,
6. Iris one thing to love with true ſubmiſſion to God's commanding
and diſpoſing Will, and another thing to love to the prejudice of God's
Prerogative and Providence; ſo as to murinur and quarrel with the great
Jehovah for what he doth.
2. And upon theſe Diſtinctions may we ground cheſe following Propo-
fitions and Concluſions.
1. Life and the Comforts of it are eligible and defirable as they ar:
conſidered in themſelves; and in this ſence God hath nor forbidden che
loving of them. They come from God as emanations and cxpr fins of
his Goodneſs: They are good and perfect gifts, and lovely in their kind
and places; for had not Life been lovely, it could have been no punish-
meni to die ; for all puniſhment is Malam Phyſicurn propter Malu Miralt;
and when it is laid in a privation, the want cannot be evil, if the thing
we are deprived of be not good and lovely ; nor could the promiſe of long
life have been a quickning Argument to Holineſs and Duty( as it is, 1 Pet.2.
10,12. Exod.20.12.)had we not loved it. Nor would God have promilidio
us as a Mercy what is not good and lovely. Adam in Innocence had the
love of Life implanted in him; and he did ill in that he feared the lots of
Hhh2
Life
!
858
How we may overcome the inordinate Love of Life,
Serm. 306
Life too little, to make him regularly careful to preſerve it. And it had
been no argument of awful cogency that he ſhould dic upon tranſgreſſion,
had not the love of life been deeply rooted and implanted in him; for who
can rationally fear the loſs of what he cares not for? It is plain that A
dum's love to Life was the reſult of God's Creation, and therefore good;
for it was in hin in his Innocence : And the Argument was framed to
prevent Tranſgreſlion, as Comething pollible, but not yet cxiftent; and
God was never angry with him, till he, through ſin, had forfcited his
Lifc; and this proved his love to Life to be every way conſiſtent with a
fate of Innocence. And for all the Comforts of Life, they are defira-
kle in themſelves, and lovely : As, Relation, Eph. 5.25. Liberty, 1 Cor.
7.2.1. and Birth priviledges, Acts 22. 28. Credit, Prov. 22. 1. Outward.
Supplies, Prov. 30. 8. Yea, Plenty of them, Eccl. 7.11.•-10. 10. And it
is impoſſible and inhumane for any man fimply to defire and attempt his
own perſonal Miſery and Deſtruction;yea, it is his fin to do it.Sec A&$26.29.
Neither doth Grace it ſelf mortifie or correct our love to Life and all its
Comforts, as fimply conſidered in themſelves; for if it did, it could ncia
ther be the trial nor the commendation of a gracious ſober Chriſtian to part
with Life and Comforts, ſince it would only be demanding from him what
he.cared not for, Gen. 22.1, 2, 12e-
2. Life and the Comforts of it, have their ſubferviency to better things g.
and thus it is more our Duty not to diſregard them. Life makes us caca
ble of ſerving God, and of the enjoyment of him. Our fpiritual and
eternal Life fuppofes natural Life; and further ; 'tis our ſtate of uſeful.
nels and trial. We cannot actually ferve God any further, or our Gencrao.
tion longer than we have our Lives and Brings here. The uſefulneſs and
comforts of Relations are reciprocal. How can I ſee or ferve God with
what I have not? They are my helps, and truſt and trials. Relations
may be mutually won and ripened for cternal Glory by eacb others Convere
fation, 1 Pet. 3. ... Credit is valuable becauſe of uſefulneſs to others, and
our own neceſſary confidences and encouragements, 1 Tim. 3.7. Places
of Honour and important Truſt muſt not be diſregarded. Jojepb, More
decai and Daniel were grcatly ſerviccable through their-great intereſt and
cftimation in their reſpective Princes Courts. What uſeful. Inftruments
have holy Kings and Princes been for God upon their Thrones? Plenty
and fulneſs are delirable: 'Tis better so give than to receive, Ads 20.35.
Innocence and Independence feel the Countenance. *Tis comfortable to
be the poor inan's ftaff, and the rich man's pattern. . The like I may fay of
Liberty, Gifts, Parts, &c. And when God throws theſe things upon us,
to make us ufeful, it would be our miſery, ſhame and fin to call them from...
from us with contempt, and, as both Life and Comforts stand in relation
to uſefulneſs and Glory, Grace rather heightens than abates, eſteem and
value of them, and rather quickens and engages thankfulneſs, and affcai-
ons for and to them, than fers the heart againſt them thus conſidered.
3. Ir is the Apoftafie of our fate and hearts from God, that fits
our lives wd comforts in their capacity of being fnares to us.
Had it not
ocen for fin, God, and onr Likes and Comforts had not beca reduced to
fuch
3
Serm. 29.
and Fear of Death ?
659
.
ſuch an inconſiſtency as now they are ; nor had our natural Lives and
Comforts been our ſnares, had not their end and ours been changed : thcy
had never been ſo inſignificant , as to our ſafety and delight, had we not
torn them from thac thcir Figure, God himſelf, to whom their truc ſub-
ordinate relation gave them their whole worth and value. Our ſnares
and ſurfeits come from our own irregular appetites, i Iim. 6.9, 10.
Luke 21. 34. Life and its Conſolations are God's, and good, Jam. 1. 17.
The Luft is ours, 1 Joba 2. 16.
4. Life and all things muſt be diſregarded, as they are ſeparate from
God, and ſet againſt him; as they are ſeparated from God, ſo they muft
be neglected ; and as they are ſet againt God, fo they muſt be oppoſed.
Our lives muſt never be a courſe of lufts, Rom. 13: 13. Nor muft their
Comforts and Continuance be entertained or indulged, as God's Opponents
or Corrivals ; nor be preſerved, poflct or proſecuted to the prejudice of
better things, even holy works and joy; while they and better things
may keep together; the elder muft ſerve the younger. Our preſent Life
and Comforts muſt miniſter to the great Concernments of another better
ftate; and when Religion or our Lives muft go, we muſt diſclaim the lat-
ter to ſecure the former. Nothing muſt bound or circumvent Rcligion ;
nor muft it be ſubjected to the triding ends and dotages of a tranſient
Life. Our Lives and comforts are diſpenſed to us for uſefulneſs, not fa-
tisfaction. We mult ſecure obedience and ſubmiſſion to God's
preceptive
and difpofing will, and a true, conftant, practical relation and fubferviene.
cy unto God's Glory, and our own eternal Welfare, and the full credit of
Religion, and its advancement in our felves and others : And wherein
focver the love of Liſe threatens or makes towards an equality with God
and Life-to-come.concernments, or makes us change our Lord, to ſerve.
our Lufts, or grow reluctant to that great Seal and Teftimony, which we
owe to the full Intereſt and Claims of Chriſtianity, or makes us more re-
miſs, ſluggilh and fearful in our Chriſtian Courſe of holy, painful and ri-
folvcd exerciſes, than our Hopes and Circumfances canadınic of, therein
muft Life be wholly difregarded.
Query 3. Whence is it evident that this Deſign and Prospect will have
fucb powerful influences upon concerned Serious Chriftians, as to make this
regardleſneſs of Life and every thing; to be a posſible attainments
1. From perſonal Inſtances. All that are gone to Heaven have reach'd
this Frame. Oh what a Cloud of Witneffes is afforded us, Heb. 11. 2,39,
& 10.32: The Apofile here himſelf ftands like a Monument, with this
Superlcription, 'Tis posſible to be a Conqueror of Life and Death, 2 Tim.
46,8. Acts 21.13. Phil. 1. 20, 23. Nor doth he want his Seconds ;
as, Barnabas ; Acts 15. 26. Epaphrodilus ;Phil.2 30. Daniel alſo, and she
Three Children long before, Dan. 3. 16, 8. & 6.13, 22. and thoſe in-
Fev. 12.11. and many others.
24 From Scriptural Injunctions and Comminations, Luke 14. 267 ; Petu.
12, 16. It is no ways probable that ſuch weighty Acceats of Commands
Conr.
860
How we may overcome inordinate Love of Life,
Serm. 30
Concernedneſs, and Importunity and Caution fhould be laid upon In-
poffibilities;or that Gud ſhould urge and threaten man,and preſs upon him
bath with promiſes and menacts, and be at ſuch expences of coſt and patia
ence, grace and bounty, and digeſt his Name and Treaſures into ſuch co-
gent arguments, and make both Heaven and Earth, yea, Hell and Con-
ſcience, ininilocr to this Delign of ripening and advancing him to ſuch a
pitch of exiltation above all prejudicisl love of Life, and fear of Death ;
if chis were foreign to his own capacity, and therefore unattainable; for
this would be the way even to diltract the Harmony of God's whole
Nime with ſuch unaccountable and impoſible Diſcords, as that account
which God hath given us thereof, would not admit of ; nor is it confo-
nut to that Analogy which his Image on the New Creature exprelly
bears unto himſelf.
3. From the Advantages which the Delign and Proſpect of the Text
afford us. We have ſomething nobler to attempt, than to preſerve and
cheriſh that Life and Intereſt which is ſeparate from God, and fet againſt
him; and ſomething better to expect and promiſe to our ſelves, than ſuch
contracted crantient Comforts as Death can ftrip us of; namely, the fi-
niſhing of an honourable Courſe that is ſet before us, and reach thoſe
matchleſs Conſolations which are tendred to us, and affixed to the end
and termination of that coſtly, painful Race which we have to run. And
ſuch things have an ( Xact ſufficiency in their kind, as Arguments and
Morives to our Hopes, and Diligence and Reſolution, to make us more than
Conqueries both of, and in Life and Death, Rev. 2. 10. Rom. 8. 18.
2 Tim. 1.8, 12. & 2. 12. A&is 24. 14, 16. Rom. 8 32, 39.
From the Alliftants which God is ready to afford us, 1 Cor. 10. 13.
4.
2 Cor. I 3, 5.& 12.7, 10, John 14. 18. Mat. 28. 20. Jer, 1. 8. Our
Winter-work hach lutable furniture and provifions, fam. 1. 2,6. We
hall have Counſels, Coinforts, Quicknings, and ſurable Reliſhes, Views
and Strength to all our Work and Exerciles.
Query 4 and the Caſein hand. What muſt we therefore do to Cand bona
mult we) overcome the inordinate Love of Life and Fear of Death? For
no man can love or dare to die, that loves this Life inordinately, and va-
lues it too dear to let it go; or that prevailingly doubts, or fears, or un-
dervalues a better Life hereafter. Now in this inſtance in my Text, Bonds
and Affiliations ſeemed to miniſter to Death ; and Death is very terrible
to Nature, as its Diſſolution, and terrible to intereſted Souls in the Con-
cernments of this Life, as ending all th. Pleaſures, Profits, Honours chat Senſe
and Fancy can be courted withi'tis terrible to thoſe that are not ſatisfied of
another itate, becauſe it ends what they were ſure of the exiſtence of, and
had the greateſt deſires of, and pleaſures in ; and becauſe it uhers them
thither where their doubt will be reſolved, and that for ought they know
(and they have great jealoufies and fufpitions of it in ſober thoughts and
cool blood) to their cternal forrow, coft and ſhame, 'Tis terrible to
thoſe that never valued the joys, and hopes and work of Godlineſs, and
cannot then expeat the recompences of that Godlineſs which they decli-
ned
Serm. 30.
and Fear of Death?
861
8
ned and hated. And it is terrible to thoſe that are uncertain, as to their
fpiritual ſtate, dark in their evidences, low in their hopes, and diſturbed
with melancholick or other fears about their interest in God and Chriſt, and
everlaſting welfare of their immortal Souls. So that where all or any of
theſe things prevail, men dread to leave this Life, and to be tranſmiited
to another ſtate by Death, be it natural or violcnt. And the ſame Rea.
no fons, Helps and Motives that may be uſeful for the one, may be alſo uliful
for the other; and therefore before the Caſe can be reſolved, fomething
muſt be premiſed to prepare the way; and that is this: viz. The Argu-
ment of the Text is a ſucceſsful proper Antidote againſt a double evil, and
it is the ground and meaſure of a neceſſary Duty. 1. The Evils are , the
inordinate love of Life, and the fear of Bonds, Afflictions, Death, 2 The
Argument imports, 1. A proſpect of ſomething better than what we are
called to mortifie, feel or quit, and that is joy reſulting from a Courſe well
finiſhed ; and a ftate (if I may call it fo) of meer non exiſtence cannot
deferve or claim the name of Joy, 1 Cor. 15. 17, 29, 32.
And nothing
but this proſpect could necelfitate his ſufferings, or his diſregard of Life
nor could this do it, had he not ſure foundations for his Confidence, Heb.
11.6. Tit. 1. 3. 2 Iim. 1. 10. 2 Cor. 4 17,18. And therefore the Pro.
fpect mortifies the inordinate fear of Death. Now, 2. The Argument
imports a Project too; and that is this : viz. foto manage and compleat
the Courſe, as to fecure the Joy; which cannot be, if Life or any thing
have an equal or tranſcendent intereſt in us or influence upon us; and
therefore the neceſſary Duty is the Conqueſt of the Love of Life, and Fear
of Death. The meaſure of our neceſſary Conqueſt is fetcht from its rela-
tion and ſubſerviency to the Prize; So far as Love of Life and Fear of
Death are oppoſed to, and inconfiftent with our better hopes and work,
ſo far they muſt be overcome. And the ground of the Duty is in the Text;
becauſe otherwiſe our Courſe cannot be finiſhed with joy; it
can be neither regular nor ſucceſsful without the conqueſt and attainment
of my Text : And therefore my Anſwer to the Caſe before us, ſhall lic in
theſe few following Directions.
Direct. 1. Be throughly perſwaded of, and heartily affected with a
Life to come, 2 Cor.4. 17,18. This is the poyſe and pondus of Religion,
Heb. 11. 6. This is the heart and ſtrength of Godlinels, Aits 24.
14, 26. 'Tis this that ſtrips that King of Terrors, Death, of all his
frightful looks and ſtrength. This ſpoils his fatal Conqueſt, Gripe and
Sring, 2 Tim.4. 6,8. 2 Cor.5.1, 10. & i Cor. 15. 51. 58. It was this
that did invigorate the confidence and courage of that Noble Army of
Martyrs , Hib. 11. throughout. This cloaths the Brow with Confi-
dence, to face the ſtorms, and entertain the chalenges of Earth and Hell, Roi
8. 35, 39. This ſtartles hearty Reſolutions into awakened Exerciſes; and
forceth ſuch expreſfions of inward ſtrength and fixedacís, as ſhall amaze
the world, and ſhamc the daring ftupid Infidel into ftrange Convictions of
the tranſcendent joys and gain of godlineſs, and its approaching triumphs,
This makes the heart indifferent to live or dye, ſo that by either the great
concerniment may be proſperous and ſucceſsful, and need I furniſh you
with
862
Hovo we may overcome inordinate Love of Life,
Serm. 30
..4
with arguments to perſwade you to bclicve another ftatc? doth not the
word of God, the foul of man, the courſe and conſequence of moral gos
vernment paſs into arguments to prove this thing? would God create ca
pacity in the ſoul of man to render him proper for another ſtate, and do
this as the reſult of his remarkable love and wiſdome, and make him capa.
ble of being influenced by motives drawn from hence, and after all turn
his capacity into his wrack, and abuſe and rule him by miſtakes and crea
rours, and ſhame thoſe hopes and confidences in the Soul, and Atrip it of
thoſe proper ends and exerciſes which God himſelf ordained, enjoyned
and ſtarted ? Moreover, will not the ſtate and clement of everlaſting re-
tributions be more ſignificant then a probationary ſtate and theatre and
if fo, no way more proper to conquer the inordinacy in our caſe, than
right perſwafions and reſentments of another ftate of life. It is no won-
der that an Infidel ſhould be inordinate in his love of life, for he that looks
for nothing when he is dead, cannot attempt divorcement from his Idols,
intereſt and confolations here ; for now he muſt conclude that a living dog
is better then a dead man; and if thc mart conviction will not ſuffer him
to remaine an Infidel ( for Atheiſts and Infidels cannot be ſuch, without
his permiſſion, if not judicial ſtupefa&tion and defertion by whom chey
were created ) yet if he reliſh not the joys and exerciſes of another ſtate
hereafter, he cannot but be wanton and impoſed upon by his enſnaring
dreams and ſhadows, and parcel out his heart ( till he have lost himſelf)
amongAt the incoherent tranſient vanities of ſenſe and phancy. The world
and preſent life are this mans all: and tis no wonder if when he hach po
thing elſe on which he can place his hcart, he fix it here ; but oh when
better things appear in chaſc and view, when things commenſurate with
his capacity and duration ſtrikes his concerned eye with cloſe and ſmart
appulles, and ſo affects his heart, ſhadows muft Ay away, and the Sons
of the Morning muſt ſuite their exerciſes and attempts to the diſcoveries
of their day, and alienate their hearts from what will be abuſive of their
ſouls and hopes; as their diſcoveries will make them then conclude.
Direct. 2. Lock upon life and comforts as they are, not as they ſeem to
bc, under their preſent circumfances; and make your choyce and valuc
ſutable thereunto. Your life is but a ſhadow which muſt diſappear, a cloud
that muſt be ſcattered, more eaſily paſſed through then embraced, and all
the glory of this world is eaſily winked into blackneſs and diſtafte, and all
che lower comforts of our lives are but the crums we gather from the bro-
ken world, the world it ſelf is but an Element of Sin and Sorrow, and
through that curſe upon it which was derived by our firſt apoſtacy it is
become a ftormy and diſturbed Region, there is nothing ſuitable to our
better part therein when ſeparate from God and ſet againīt him. Our Souls
(the nobleſt part of Man ) are entertained with nothing but burthens,
itints and ſnares, a chain of Gold may pinch as hard as onc of Iron, there
is nothing here that can endure thoſe warme affections and cloſe embraces
which our truc happineſs deſerves, and ſhould we thus embrace them, our
Idols armes and hearts would certainly be broken altogether, our lawful
comforts and delights are hereby embirtered and polluted, and melt away
to
re
Serm. 30.
. and Fear of Death ?
863
to nothing, aud bid farewel with dreadful gripes and bicter rcliths, and
fly away upon the wings we give them, for indeed the great affections of
our enfamed bearts cannot but turn them all tolmoak. It is their ſubſcrvi-
ent uſefulneſs and relation to God, our preſent work, and furure glory
that make and ſpeake them excellent, and if you change their xétis , you
rob the clutter of its beſt juice and bleſſing, and if your lives and confiris
..furit God's competitours and enemies , you Spin them into Inares and
ruines, and were but this the rule and meaſure of all our fears and love,
there would be joy in keeping and refigning them ; God would be with
thein in their ftay, and in their lead and places when they are gone, in
Pſıl 73. 34, 26. Oh! how diſgracefully is this world refleted on in no-
ly Wri? 2 Cor.4.18, Mat, 6,19,21. Rom. 8. 18. And when you do
compare it with that above, and call them both into an equal balance in
your conſiderate and ſerious thoughts and pauſes, then think which is no-
bleft in its narure, moſt indiſturbed in its poffillions, molt uniform in iss
conftitution, moſt enduring in its (Xcellence, molt adequate in its propor-
rions, and moſt defirable in its full dimenſions, i Pet. 1.4. And what ad,
Vintages herein are others teftimonics in the Cife! Would you but inea-
fure the good and evil of both worlds by the experiences and apprehenti-
ons of dying and awakened perſons, how vali a diff.rence would you fee
betwixt the life and comforts of them both; yea, and their forrows too!
Where haye you any thing in this world that can preponderate or qual
the comforts of God's bleſſed Face and Favour? eſpecially when all clouds
and frowns are gone? what is this world more apt to do, than to deface
God's Image in us (or prevent it) darken bis Glory, obiruct his comfor
table emanations and addreſſes to us, and to fomentour J aloufics and furn
pitions about his preſent intereſt in us, and his eternal kindneſs to us?
Oh what a difference is there betwixt the mantle of our mortal life, which
falls upon that dark and Nuggiſh world where purblind man delights to be,
and thoſe more glorious and enduring Robes of Righteouſneſs, Salvation,
Praiſe and Immortality which our Redeemer hath proviücd for us, where
by our death he calls and takes us? What therefore but our incontiderado
neſs can make us love our Priſons, Chains and Rags, or the Pretcncts of
enfnaring Cheats, Impoftures and Deluſions ?
Direct
3. Look upon Life and all its Comforts as a probationary ftare
for ſomething elſe, and uſe them ſo, Prov. 9. 12. Ecclef.9 10. 2 Cor. 5.
10. Rom. 2.6.10. Heb.9. 27. Trific not here, for it is your time of cri-
al; we are all deligned to live elſewhere, and future retriburions must be
anſwerable to our preſent carriage. This is our trading.calon, and
would you be always in the Shop or Market. Would you be always tra-
velling homeward, and never reach your father's houſe? 2 Cor.5.6,9.
We mult nor dream of being always on the Siage; we have our paris ro
act, our work to do, and muſt be called off ere long, tharoih 15 may fucm
ceed
and after a few fuccellive Act, the Theatre muitbutiken down,
and can we fincy ſhadows, repreſentations and relemblances tu bucvere
latting? What hush God font us linus lo duae upon thoſe Livs aidh
Comforts which are built upon the weak, uncistain San's, aid ſpend
thelive:
US;
; :
864
How w2 may overcome inordinate Love of Life,
Serm. 30.
US
;
?
themſelves in triflings upon the hafty Atreams of ſhort uncertain Time
Or is it not rather that wcfhould be acting and ripening for eternal joys
and exerciſes? This is our cime of Diſcipline, Exerciſe and Education
for the Princi's Court, to fit us for our everlaſting Miniſtrations before the
great Jebavah. Now we are learning Principles, and labouring to un-
derstand and cry what it is to love and honour God; what to be ruled and
caughi, thaili we might be ſaved by Chrilt, to thrive upon and under
preparatory quicknings, counſils and conſolations of the Spirit, what it
is to receive, sf.ct, refract God's Holineſs and Image in his inſtituted
ways and methods; and can we terminate our Affections, Pleaſures and
Dctires upon there preliminary elements and preluſions to thoſe more lofo.
ty Exerciſes and Eninyments that wait for us when we have regularly
touthed our probationary Courſe ? Surely our dark diſcoveries, Nender
attainments, cold aff. ctions, frequent and great diſturbances, and faint
a'tempts to get near God, our mean proficiency, and the true proſpect of
what we want, as to both our accompliſhments and enjoyments, ſhould
make us eaſily reſolve our value, care and love into this one tingle aim
and enterprize ; namely, to ſee that Comforts, Lives and Time be most
effcctually managed and improved for the ſecuring of theſe joys before
for there is nothing that we are and have below; but it is a Talent
for the Market, not the Napkin: and therefore neither Life nor Com-
forts ſhould lie as dead Goods upon our hands, nor be as Idols in our
hearts. Have we but one thing needful to ſecure, and are we upon our
Eryal for it? and ſhall we turn our truſt and helps to fnares and hin-
derances, by doating on them; and by fixing and abiding, where we ſhould
be in motion ? Are not we called to labour in the Vineyard, in order to
our reekoning and reward at night? and is it not to day that we muſt
work? Heb.3.12, 15. John 17.4.5. Will not our Crop and Harvelt be
anſwerable to our Sced? Gal. 6.7, 9. What wonder is it that the guilry
Drone lo much delires to live, and fears to die, or that he rages, frets
and trembles to hear his Hour and the Judge is come? When men have
rrified all the day, 'risa molt frightful fight to ſee the lengthned ſhadow
and declining Sun. Stupefaction is no conqueſt of the fear of Death, or
Jove of Life : But when the awakened ſoul expects and fees the King of
Terrors in the head of his whole Army, and on his hally March, what
then can teel that countenance, whoſe heart and life have been expended
and embezled in trilling dotages and miltakes; yea, and groſs neglects of
what the man was fent into the world to do? He that was fent into the
world so pleaſe his God, and ſave his Soul, and to grapple with, and
esamiple on the twilled Atrength and ſubtilties of Euth and Hell, and to
adorn and propagate Religion by an exact and exemplary converſation,
and fo under Chrift, to make all clear within and ſure above, when he
hath neglected all, cannot be comfortably furniſhed to ſacrifice or part
wich Life for the Concernments of Eternity, with chicorfulneſs, and out
of choice; or to conquer the Exerciſes, Fears and Chalienges of a dying
hour. And beſides did we but carry as upon our trial, weaning our hearts
from things below, and wedding them to things above, and managing
Serm. 29.
and Fear of Death
865
all our Duties with all diligence and reſolution. The very oppofitions
and difficulties of the way, and of our work in this world, would inake
us weary of our entertaininent here, and full of veheinent longings and
delires to be gone. We thould have liccle heart to wiſh for long continu-
ance where we can have neither welcominor ſarisfaction. Our very work
and ſufftrings would abate our love to Life ; and our incumbrances about
dbany things and from them, when they are apprehended as prejudicialio
"the one tbing needful, would be rejcted by us, becauſe diftaitful to us.
Direct 4. Keep up your ordinate fear of Death, as the Corrective of
your inordinate love to Life ; and ſee that this be well improved, Pfal.
49:6, 14. Why ſhould our hearts be where we muft not itay? Had Eve
but thought more upon Death, the forbidden Fruit had never been be-
twixt her teeth. We fancy Immortality in a maze of Vanity, and our
imagined continuance here inflımes our hearts; and did we more conti-
der how short a time we have to ſtay, and how much work to do, how
ſure we are to die, and why Deach came into the world, and how fud-
denly, yea, and ſurprizingly the King of Terrors (who receives not
Bribes) may make diſpatches of his thaip and hatty Arrows into our fides
and hearts, the enamouring influences of this mortal Life would more ef-
fectually be mortified and obſtructed. Why Should I doat on that to day,
from which I may be gone to morrow? The fear of Death hash its or.
dained place and uſe, and calls upon us io prepare, fob 14 14. He that is
fentiblc of his own vanity here below, and capable of immortality above,
ought to be ready for his change and call. If we be negligent in the Di.
cipline of our Affections, within the proſpect of our dying day, our mi-
fery becomes our choice, and we betray our ſouls to lartling Corrows and
ſurprizals, and give our hearts away for trifles in the very face of danger.
Security makes us prodigals and wantons, and expofcs us to the powestul
charms of fearful faſcinations, Extinguiſhed Lamps and empty ville Is
are only in the hands of Numbring Virgins; by whom the Midvight-cry
is clear forgotten. Treaſures and Goods laid np for many years, and then
the heart is gone and ſold to empty confidences and yain delights, unul
shai Cry (Tbiu Fool, this night sby Soul muſt go) correct the Cheat, and
ſhame the dreaming wanton. Merbinks the awful thoughts and looks
of Death ſhould quench thoſe flames of Love which haveno orher Fi wel,
but a Vapour or thin Exhalation, which hath no light and glor but in
its own destruction; and they ſhould rather make us careful co ſecure that
Treaſure in the Heavens; which remains to be pofleſs'd, when our Morta.
lity ſhall be ſwallowed up of Life. Our daily initances of Mortality ſhould
Atart fuch freſh remembrances in us of our own appoaching diffolution, and
that amazing alteracion of our comforts and employnents which will er-
fue thereon, as ſhould irrefittably prevail upon us to guard and fortific our
hearts againſt the inrodes and invations of ſuch addreffis as the corrupring
Batteries and pretences of Life and Comforts here below, are apr to make
upon our hearts; for this inordinacy of love to Life, gives Death a fasal
fting to ftrike us with.
Iii 2
Dired.
.
866
How we may overcome inordinate Love of Life,
Serm. 304
%
Dired.5. As to the inordinate fear of Death, labour to get a-perfect
underttanding of its Grounds and Cure, for our miſtake herein, may
make the application of the Medicine both dangerous and ſucceſsleſs : And
therefore let us first enquire into what it is that makes us loath or affraid
to dies and then, what Antidotes are expedient for this Cure of ſuch in-
ordinate Fears, and then direct your Application,
ti That which makes Deah terrible to us, is either relating to, Wha
we leave behind us; as Life, Comforts or Advantages here, for getting
and exerciſing Grace in order to eternal Glory, Or, 2. The Itate we
are going to as to which, we either, 1. Doubt of its exiftence as to
eternal comfort: Or, 2. Want a Tiile to them, and ſo fear the loſs of
them, and pains of Hell for cyer. Or, 3. A value for them. Or, 3. The
paffage from one ftate to another; and that either, I. As to its pains, or,
zi. Its conficti; or, 3. Its ſeparation of Soul and Body; and 4. A remaining
in that fate of ſeparation of Soul and Budy, through a defcct of Divine
Power or Faithfulneſs to, and Mercy for us.
20. The proper Antidotes and Expedients for the Cure of theſe excelive
Pears, which I ſhall briefly give you are in theſe following Propoliti-
ONS...
!
Propof.i. There is a ſtate of Life and Immortality defigned and prepared
for holy perſons. It is prepared, Mat.25,34.Diſcovered, 2 Tim. 1.10.Purcha-
fed by Chriſt, and purpoſed by God, Eph. 1.11.14. Promiſed, Tit. I.2. Andirea
ferved in Heaven for füch, 1 Pet.1.4. We have all the imaginable proofs and
demonſtrations of it, that things inviſible, and at a diſtance from us, can
be. capable of God hath made us capable chcreof, and hath implanted
in us a defire of, and longing for it ; though ſome, through fin, have
rotted chefe delires at the roots. And further, on theſe defires, capacity.
and inclinations, God hath grounded Laws for Moral Government, and
zules the world by hopes and fear, whoſe vitalinfluences are derived from
this future ſtate. And further ſtill, God hath lent his Son to tell us of
thete preparations, who in the humane nature publiſh'd ſuch reports; which
God atteſted by frequent apparent uncontroulable Miraclesg, and ſealed
them with his blood, and roſe again as the firſt fruits of them that feepi
and after taught this Doctrine, and went to Heaven to take poffefion
and make neceffary preparations for our: conduct thither, and title and
poff. fion there; and ſent the Spirit down for the repeated Seals and Pube
lication of this Doctrine of a Life to come ; who did inſpire Apoſtles to
write and preach it, and urge it upon the Conſciences of men, and to pre-
pare the heart of man for this Inheritance, to Urge it as an Argument of
weight upon them, and ſtart joys and forrows in them as they carry in
relation hereunto :. And he hath declared , that he will judge the world,
by Chriſt; in order to their legal ſettlement in this ſtate..
Prop. 24 Our preſent ſtate of life and wmforts is no way comparable
to what is deſigned hereafter... It is a State and City, in reſpect where-
of God is not aſhamed'te be called'our God, Heb. 16. 16. with Luke 20:34*
38. Oh what a change of perſons hull we meet with there ! Phil. 3. 21.
Le john: 3: 2. I. Cor.15:49; 54. Qur. Bodies fhall not be what they now
are non
Serm. 30
867
and Fear of Death?
)
are ; even the wracks and loads and chains of fouls, what are they now
but foul i nactive lunips of Clay ? they are pierced with cold, and worn
with labours, appaled with griefs and dangers, and griped with pains
and macerated with keen and envious paflions, and after all mouldred to
dult by death and rottenneſs ; but there, neither deformity, pains, nor
death thall be their fear ner exerciſe. Our Souls fhal quit their pritons ;
clouds and chains; our apprehenſions ſhall be clear, 2 Cor. 13. 12. and
Conſciences full of peace and joy. Oh what an harmony and concord thall
there be bitwixt God's will and curs! what purity, order warmth and
vigour ſhall there be in our affcctions ? and what fubferviency and duc
proftrations in our paſſions ? yea, what confort and conttancy ſhall there
be in full and grateful exerciſes m the whole man! No Jars and Diſcords
ſhall ſpoil the Melody of our Spheres; our Holineſs Chall need no Crutch,
but reach the fulneſs of a perfeci ftature; no broken-winded nor imperfect
praiſes there; the pulſe of perteet Souls Thall know no intermiſſions nor
unequal motions, but keep one confiant rate of work and joy. And what
a change of Itate, as well as perſons Thall we meet with there? Pbil. 1,23.
A vale of tears quit for Rivers of eternal pleaſures , an element of joys
ſucceeds our bitcer Cups; our rights can never be invaded there ; nothing
can ſtain the comforts of that world ; 110 blots nor wounds are there coule
tracted nor endured; no troubles in chat Ifrael; there are no pauſes of
aſtoniſhment through ſurpriſals of afflictions ; death (mites no corners
there; Providence makes no forms; there lies that Aik wherein no vile
or wicked Cham thall dwell; the glory of that place it knows no ecclipſe
nor cloud; no dim diſcoveries or flae notes (hall be the exerciſe or enter-
tainment of that ſtate. How ſprightly are the Airs and deſcants of their
Hallelujahs.no worm on Conſcience or carkaſs there;there Charity knows
no breach ; no male-adminiſtrations in that Kingdom; nor bad condiru-
ctions of God's providence, or of the Actions of his fervants chere
there are no cu'strom friends, nor gripes from enemies; no frailies to
report, nor enemies to report them; no falls in Iſrael to grate upon there
holy hearis, nor fears to be their painful exerciles; there are no wrinkles
on the brows of God, nor frowns upon the face of Maietty; nor one des
jected look amongit thoſe bleffed Myriads of Saints and Angels; their Ask
hath neither ſhake ncr cover, nor any ſtartling ſtrokes to tellitie irs are
tendants. Souls once arrived at this harbours are entertained with perfe-
ction in a morning bluſh and everlatting youthfulacſs. Oh who can draw
theſe Breaſts ef Coxſolation dry? Theſe upper Springs they run clear and
freely; and all the Fountains of the great Diep shall there be broken up to
overflow the Banks of Paradiſe with everlaſting joys and fatista &ion.
With what a torrent ſhall chefe clear and pleaſant Rivers run? Stould I
attempt a full deſcription of this ioyful ftate, I might far fooner fee Rhetce.
rick upon the wrack and contract the Character of being one that quaintly
did attempt to play the fool, and was eloquently mad. than think to eſcape
that cenſure, Job.38 2.Wbo is this that darkneth counſel by words without
kumwledge ? Oh, it muſt be Viſion and Fruition; and not the Fiourishes -
of exprellion that muſt reach the excellent perfections of that late, 1 Cor.
u
:
8:68
How we may overcome the inordinate Love of Lifas Serm. 30.
Presente
209. See Pfal. 16.11. And now thall we fear to leave this world and dic?
What ! Thall we undone by being happy? Is it the miſery of man to be
with God, like hin, and dear and near unto him? What is this Itare and
theatre of woes and forrows, that we are lo loth to quis it? M:thioks
I lec the Angels overmarche with trange altoniſhment at our reluct.ncies
to be gone, and our averfeuets co defert our Datages and Priſons.
tight in rcslon be expected from us, that no exerciſe of our patience thou!d
be tu fore and pinching as this, that we mutt ftay from Heaven ſo long i
and thall we alter all, saite auch a falſe seport about the Land of Pro-
mute, by our averleners to be gone therero, as to inlinuate into the thoughts
of others, that tither the critics of this mortal Lite, or the pains and
terrors of our paffage to che Land of Reit, are inuch beyond she Recom.
penccs and Reparations that we fhall meet with cherc?
Vicw then the
difference, and be free to go?
Prop. 3. Death is an enemy which Chrift hath conquered, and God
ha:b given us the victory obrough Chriſt, 1 Cor. 15.54, 57. Heb. 2. 14:15.
Oh what an emancipacion haih Chriſt here wroughi! That Chrilt hath
conquered it, 'tis clear in Axis 2. 24. That Prophetie is now accompliſht,
H). 13. 14. with Rom. 1. 4. And bluffed are the conſequences of this
Victory cous ? John 6 39, 40. Why ſhould we fear this King of Terrors,
who gives his llroke, bur hatt no tting? the ſtab is deep, but the capri-
vity thort; for we ſhall have our lives again, wbich are bid with Chriſt
in God till Chriſt appear, Col. 1: 3,4 And Soul.death is eſcaped i for
wben we are abfent from the Body, we ſhall be preſent with the Lord , 2 Cor.
5 8. Sin bound us over to eternal death by Law; and here was the .
strength and fling of Death: but this Sentence is reverſed through the Lam
of the Spirit of Life, Rom. 8. 1, 4. And Death it ſelf can neither come
trom, nor end in any want of Love in God to us. And how triumphantly
doch the Apoſtle ſpeak when animated with this Meditation ? Rom. 8 329
39. What an allay is itamidit our fangs and fears of death, to think up-
on thoſe Confidences, Encouragements and Conſolacions, before, and
in, and after the ſhakes and conflicts, yea, and execution of a dying hour,
which God allows, intends, and is reſolved to give us then! 'Tis now
confiftent with the deareft love to die, and introductive of the beſt de-
lights and ftate ; and therefore we have little cauſe to fear it, fecing wc
fhall be gainers by it; 'ois but a Moment's blow, and that ſhall be healed
again, 1 Pet 1. 3.
4. He that is true to his baptiſmal covenant hath row the title, and
ſhall have the honour and advantages of this victory, if God be ſerved and
fought and loved as our great end and happineſs Pfal. 73. 25. 26. if
we be freely for Chrift. Job.6.37. faithful to him. Rev. 2.10 3:10. Heb.5.
9, and fruitfulin him, Job.15.1.10 2. Pei, 1. 5. 10. if we live in the
{pirit and walk by it. Gal. 5: 25. Rom. 8. 9. 17. And low to it,
Gal. 6. 8. And if we heartily and prevailingly anſwer the claims and
ends of the Gospel of the grace of God. Tit.2.11.15. What need we
perplex our felves with fears as if we fe,ved a rigid or unfaithful Matter?
Oh
!
semm, 30.
and Fear of Death?
869
Oh let not our involuntary weakneſs and furpriſals diſcourage us, for God
is mcrciful his goodneſs is exceeding great, and our High prieſt is fentible
of our weakneles, and crue to all our intereft. Heb. 7.25, 9,24. Heb
2. 14. 18,4. 14. 16.
And now having thus prepared the way by theſe preliminary Propo:
fitions, what now remains for us to do, bui'to take theſe following Directia
ons, which wil come ſomething cloſer to the cafe in hand?
Direct. 1. See 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 dan
gers of a dying day? what can ſuppport the confidence of that man who is
diſpirited by the deſerved rebuke and buffectings of an exaſperated, becauſe
a guilty, conſcience.? for conſcience is the mouth o God, and ſpeaks his
mind(and what ſpeaks otherwiſe in point of charge or .cenſure is rather
ignorance than conſcience) and by his order and commiſſion, and in his
name and Majeſty whips the careleſs ſoul, it is impoſſible to itill che cryes of
guilt and wrath. It is far more eaſie for us to charme and ftupitie the man
than trucly cure him, he that is negligent of the main, affcire is like to
bear the ſmartings of his own voluntary wounds, and the more voluntary
our negligence appears to be to our awakened conſciences when tartled 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 profeſítd reſolution and
legal comminations, to bring thofc fears on them by whom they are de-
ſerved. So that our only way to cure and quell theſe fears, is to remove
their Cruſe, by giving up our felves to God the Fathers to know him,
love him, and live to him, and to delight our felves in God's Image, Pre-
fence and Favour; in his Son Jeſus Chriſt more than in all the treaſures
and delights of lower things i to know the Lord that hought us, and to
ſerve him in righteouſneſs, peace and joy in the holy Ghoft. will contidenice
to commit our ſelves to his tendred conduct, government and protecti-
on; and entertain him with all futableneſs of apprehention , affection
and converſation to all his excellencies, offices and appearances; toan
fwer all hisj kindneſſes, coft and care with all ſuch faithful, fruitful;
chearful converſations as God and Chriſt determined and deſigned in man
Redemption, Eph. 1. 4. Yea, to be ruled, aflitted and refreihed by what
the Spirit of Grace, and Holineſs and Wiſdom hach done for us, and is
fent from the Father and the Son to perfect and compleat in us; ro live
the Life of Faith and Ho ineſs, and endeavour to ſpend our days in the
delightful hopes and for. cafts of, and ripenings for, and halting to (or
baftning, as the word imports, * 2 Pet. 3. 12.) your everlaſting itate of * 07. Porn so
Joys and Glory; to make the unſeen world the exerciſe, poiſe and ſpring
of your moft vehement defires, molt vigorous purſuit, and moſt inviola-
ble fatisfaction: and in a word, to walk in all due conſcience of your
truſt and charge, to God the Father, Ⓡon and Holy Spirit, to others and
your felvess in all things to think, and ſpeak; and do as in the light of
God, relation to him, and ſpecial intereſt and delight in him, and not
through
870
How we may overcome inordinate Love of Life,
Serm. 30.
&
.܀
through ignorance, comity and Roth, to let the Devil, Flelh or World
montin your delight in God, your motions towards, affections to, and
Telolutions for Gird. And hearken not to thoſe diſcouraging thoughts
and jealoulies of God and Christ, which your grand enemy the Prince of lies
& darkneſs is ready to abuſe you with. Where hath God told you that the
willing, thoughtful,painful Soul, though much diltempered and imperfect,
fhall be reject cd by him for when the Son protetts ſo folemnly againtt re-
j cting ſuch as come, helpeaks his Father's heart, 30.6.37,40 And I profeſs,
whuri moft fcriouſly confider the terms & tenour of the covenant of Grace,
I am much contirmed in this, that all grounded jealoufies.cuſpicions and dil-
couragements as to our hopes ot everlaſting happineſs, can only fix upon
our voluntary rij.cting of God and Chut, and holineſs and heaven:
And though many things may humble us, and oughe to do it, yet nc-
thing can implead our Title to che purchaſed poffeflion, nor our comfor-
table hopes at death, when once our wills are txt on Chriſt, and well re-
folved for him, and prevail upon our lives for walking worthy of our
great Vocation. We have no impollible conditions impoſed on us ; efpe-
cially if we conſider Goſpel-aſſiſtances, indulgence and encouragements :
for when we know our way, as God hath thewed it us in Chrift, and
have our hearts inclined and fixt for God, we are but to exert what
Atrength and power we have to ſerve and pleaſe our God, and proportio-
Dably to our abilities and advantages, to wait upon God for more, ac-
cording in his inttituted ways and methods. Improvements are but requi.
ud to be proportionable to our Talents; and he that brought ten Talents
to his Lord, had more than one or two at firſt to make improvement of.
I do indeed believ the Law of Nature yet in force, though now incorpora-
ted into the Law of Chrift;& that the Decalogue is yet in force to bind &
rule us, & never look to ſee its abrogation proved, till they that hold this a-
brogation, can du monſtrate that the Father loit his Right & Throne of Go-
vernment by the appearance of his Son;& thatChriſt acted not as his Fathers
Delegate, and fur bis Glory,and that Grace was not deſigned and directed
to the reparation of declined Religion in the world; but that God was lo
prodigal of his Pardon and Indulgence, as to grow regardleſs of his Go-
vernment : But yet a Law is one thing, and a Covenant another thing;
and the Curejant of Grace reſpected thoſe diftempers and perplexities
and diſadvantages (and ſuppoſed them, and was ſuited to them in its
Tenders and Provilions) for which it did deſign Relief. And now our
terms of Life are not ſo ſtrict as chole on whicla God dealt with health-
ful, found and innocent Alum; for now ſincere and prevalent Faith and
Love and Holineſs ſhall reach thoſe Conſolacions after Death, which once
(viz. antecedently to Chriſt's underraking and com pleating ſatisfaction)
* It is God's revealed will, as Ruler,objectively ſignificd in the nature of
things within us and wishour us, concerning our Dury and Rewards, or
Puniltments; and this Law is written upon, and diſcovered by our own
capacity and conftitution, our relations to God and others, and our fusa
1) tu 'e and advantages from what we are encompatfcd and intrufted with
infic whole frame of Nature,
they
1
:
Serm. 29-
and Fear of Death?
87
Qur.
they could not do and thercfore if your infinccrity and fundamental unpre
parednels for your change, be chat which farts and teeds your fears, la-
bour to be fincere and taithful in Covevane: making and Covenant. keeps
ing, and you may be ſure of this, that Dash will loſe its fting and victo
ry, and thereupon its fcartul looks; when Sın hath lott its Throne, and
whın God and Chrift have got your hearts, and lite to come concern-
ments in tluence and rule your purpolcs, projiets and purſuits. It is with
relation to our manitold temprasions, wants and weakneſſes, and all dio
fpondencies and diſcouragements contequent thereupon, that Chrilt bath
undertaken to be our great High Prielt, Phytitian, Advocate and Savin
His fatisfaction related to our forfeiture of all the good we had ini
promiſe and poffeffion; and his Interc llion is with reſpect to our great
dittance and unworthineſs. His deep comp.flions ſuppole our Milery, and
his alliltance and ſupplies imply our wants and difadvantages. We are to
be taught, becauſe we are ignorant; and healed, becauſe we are fick;
and diſciplin'd, becauſe in prone and ſubject to diſorders, and ſuccoured
and ſupported, becauſe we are tempted : and when the heart is once re-
figned to Chritt and God by him, Chriſt looks upon himſelf as much cor-
cerned to puif.ct in and for useyery thing that can concern us in life and
dcath, and after death.
Direct. 2. Labour to underſtand your fears diſtinctly, and know their
reaſons, ends and meaſures. We are buffetted in the dark, while we are
ignorant of, and lo miſtake the reaſons of our fears, and know thein not
in their original and end. The Devil loves and labours to difturb us by
ſuch boilicrous forms and winds as none (hatl know either whence they
come or whither they go ; he loves to walk and ſpeak and act in the
Clouds to our aſtouhinent and confuſion, that we may be difturbed, even
when he knows we cannot be deſtroyed; beca ſe he fees our hearisare
gone for God. 'Tis here as in Polemical Divinity; a Caſe when it is
clearly ftared and diſcovered, is half anſwered by the Itating of it; for
then our Arguments are driven and directed to a point : but when words
and things are an.biguouſly uſed and rendred, there will be great conten-
tion, and but little fatisfaction. We are too often frighted with clouds
and ſhadows at a diſtance, but when by near approachs and clear infpe-
ction we underſtand the matter, our fears become our ſhame, and there-
fore to come nearer to che Caſe and our own Conſciences, whac makes us
thus reluctant and affraid to die?
1. Is it the loſs of what you muſt be divorced from by death? Iffo
then think a little on what you are like to loſe. What is this itute which
you muſt leave that it hath folo your hearts away? What is the Wile
man's Motta on it but vexatisus Vanity ? Ecclef. 1.14. Is it not a ſtate of
blindneſs, enmity and active wickedneſs? a face of dittance and diftra-
Ctions? Is it not a stare wherein nothing is more ſure and frequent than
lin and forrows? The mind and heart of man are ſooner ftup ficd and cora
ropred,than comfortably exerciſed and ſatisfied. The pleaſures and delighis
of this diftraded tranſient Itate are moſt near of kin unto the ſluggiſh drofa
fie part of man, his Senſes and his Fancy, and when the impetuous cra.
K k k
vings
872
How we may overcome the ingrdinate Love of Life
Şerm. 30.
*:
.
vings of Senſe and Fancy have got their gluts and furfcts, the Soul, that
nobler and more capacious part, is furiouſly invaded, ſadly impoſed on,
and prevented and obſtructed in its ſublimer exerciſes and enjoyments;it is
degraded by a baſe caprivity, Aript of its choiceft Ornaments and Enrich-
inents, and made to fight and quit its beſt concernments, that ſo the bry-
tiſh part of man may ruic and ruine all, The excellency of all things here
lies in their ordinare uſefulneſs and ſubſerviency to better things, from
which when you abftract them, you have no right, propriety nor propor-
tion in them for you ; but by your own averſeneſs to be gane from them,
you thew your little or no love to God.
2. Is it your Hartling apprehenfion of what you muſt encounter and ſu-
ftain in death, that makes you fear to die? It is true, the terrors, jealou-
lies and pains, that commonly do attend a dying hour, together with that
diffolution to which our Natures are averſe, make Death appear an Ene-
ny in the way ready to meet us, like Balaam's Angel, with an amazing
Sword, and therefore formidable. But yet the ſerious, painful and refolo
ved Chriftian hath many things where with to ſcatter or corrcct the evil
influences of all diſcouraging apprehentions of this amazing exerciſe and
change. bor,
1. Thoſe fins that have truly and regularly loſt their Throne and Intereſt
in the heart, thall never be the ruine of the man; through Chrift the do-
uninecring and damning power of fin are left together. He that hath
fubjugated and mortified his vile Affections, Intercfts and Corruprionsar
and hash broken of his fins by righteouſneſs, and hath changed his Prin--
ciples; end, and actions, Hach that immortal feed of life and peace and
joy, which will affüredly ripen into his everlaſting life, fecurity and tri-
umphs; 1 Cir: 5 56, 58. Your former provocations loſe their damning
Itrength, when you have deſerted them by penitent converſion, A&is.
19. And when he that both the Keys: of Death and Hell; hath told
you. .
this (as he hath, Luke 24. 47.-) what have you then to exerciſe your jca.
loutics and fad fufpitions but linful and groundleſs infidelity, which gives
the lie to all thoſe teſtimonies and aſſurances of the ability and fidelity of
God and Chrift; who have engaged themſelves by promiſe to ſave you
from thoſe dangers which you fear; and of whoſe gracious Nature the Gov.
Spel; and all thoſe wondrous mercies that atrend it have informed you?
2: This being granted,, what then hath the Devil to ſhake your confie-
dences with; but lies and falfhood ? 'Tis your own fault to credit: Saran
when he invalidates the truth of God, and would weaken and enervate
all the affurances which God hath given you of his reſolved deſign to ſave:
you. It he can prove that fin may be repented of and yet unpardoned, ,
that
. ſin may, be pardoned, and yet the Soul undone; that God and
Chrift are either forgetful, impotent or falle, then be dejected ;, but is
your comfort, that he hath no other Argunients but what are bortomedi-
on theſe great Ablurdities. And..
2. As to the Terrors of that hour,, which may ariſe from Satansturia
aus onſets and affiulis; God will not let you: walki alone ;; he had his
Bydland Staff in readineſs for your aſſillance and ſupport. Chrilt, our
com
39
1
Serm. 30.
and Fear of Death?
873
5
compaſionate High Prieſt knows what it is to die, he knows the fubiilty
and fury of the Tempter by (mart experience, and his ſympathy hatha
aught him pity, and our compaſſionate Head will not forger his exerci-
fed Members under their pains, and terrors, and great tempracions at that
hour. Chriſt is not exalied above the exerciſe of piry, but went to hea-
ven for the reception and poffillion of that capacity, throne and dignity at
God's right hand, which he is reſolved to improve tor our ſecurry and re-
lief when we are mott afdicted and in danger. And,
4. .As to the pains and Atroke of Death, they are but thort and ſudden,
and made our neceffiry paſſage to everlasting Glory. Aud may not
much be born when all ſhall be fecured? What are the ſtruglings, galas
and ſtretches of departing Saints, unto choſe gripes of Conſcience and
fears of vengeance, which are the inward, frequent exerciſes of Sinners
when they live and when they die too? Nay it is a great allay unto the
bitterneſs and fears of Death, that God hath ſuch rich and mighty cordi-
als and conſolations proper for that hour. O, what refreſhments do ofe-times
iſſue & ariſe from thoſe diſcoveries of God's image in us preſence with, and
favour for us, which are made by us, when we are forced to retire willia
in, when all things sound about us fail, and loſe their interest in, and ta-
vour with us, becauſe our ficth decays and waſts through painsand rocicli-
nefs, to which the bewitching dorages of time could make their calicit
and moſt ſucceſsful applications ! And it off-times happens that our
fcars exceed our pains, and that the King of Terrors doth not gripe fo
hard, nor ſtab ſo painfully as we are ape co think and look for ; but when
the ſtroke is given indeed, and the pains are gone, how eaſily and quickly
do the firft openings of our eternal morning even ſwallow up all the ri-
membrances of our dying Brrows ? Oh, when the joys and viſions of
our God invade and exerciſe our departed Souls, then comes the great
preluſion and welcome pledge of our eternal conquest of this laftenerny;
and after a ſhort ſleep of Bodies in the duſt (whilīt Souls retire and go to
God) the Trump will found, the Lord will come, the World thall pe-
riſh, or be retined by the flames, and the dead riſe again, and die na
more:
3. Is it becauſe you fear a change of ſtate to your great diſadvantage
when you are dead, that you are loth and dread to die? If ſo, then it is
becauſe either, 1. You credit not or queſtion the certainty and excellency
of the world to come. Or, 2. Becauſe you do not underſtand and value
it. Or, 3. You do ſuſpect your intereſt in and fitneſs for it. If it be the
firſt, concoct thoſc Arguments and Intimations which God hath given
you, by diligent enquiries, ſober pauſcs, faithful meditation; reflect up-
on the firſt and fecond Propolitions, and thoſe more cogent uſeful Treatiſes
which are written on this Subject, and where with the world abounds ;'
and let not the bribes and flatteries of a vain world divert you, nor the
malignant influences of a wanton Fancy corrupt and mortifie the Faculties
which God hath given you for this end ; for here the light is ready for
the prepared eye.
Kkk 2
2. If
874
Hom we may overcome inordinate Love of Life,
sern. 30.
Kee more in
2. If you do not underland its excellence, and fu have no value for it,
compare both faces cogether, that fo your choice and value may reſult
thoni wiſdom, and be the product of true and ſober-judgment. Is it ſo
good to dwell, delight and periſh in the flames of (mare contentions be.
twiX God and jou, or to have your breath and ſpirits expended in dreadful
groups and ecchoes to the Apoitle's deep complaints and cries ? in Rom. 78
18, 21, 23, 24. Is there no melody like heart-reproaches for practical de-
fpiting and diipleating God ? Pfal. 51; 3. 4. Is there ſuch harmony and
advantage in the fluggith exerciſes and motions of diſeaſed fouls? Is
There ſuch pleaſure in dark and difficult diſcoveries, which are but one
remove from the chick darkneſs of damning Ignorance and Blindneſs, as
that your averſation to be sent away unto ihai Element of clearer views
and yitions in the other world may well be fixed there? Can you delight-
fully be expoſed to temptations, to injurious and unworthy Thoughts of
God, and dwell where God is little diſcerned, prized and ſerved? What!
is an hoſpital ſuch a detrable habitation, that you are loth to quit it? Are
the distractions, pains and vanities of a forſaken world ſuch Charms and
Loadtiones to your hearts, as to let you on building Tabernacles and fix-
ing there? Who ever loved to be expoſed to miſeries, or to build his
Palace on the ſands or haſty Streams? and what is this ſtate of Life but
the true Theatre and Center of all theſe woes and miſeries? But if you,
But of this, look above, and pierce the Heavens, there you will meet with clear dif-
coveries and vehement flames of Love, and all delirable, unconceivable.
on 2.
vigour, liberty and ſatisfaction in an immortal ftate.
4. Is it becauſe you do fufpect your intereſt in, and fitneſs for the Life .
to come? If ſo, then know the terms of Life, and try your ftare there-
by. Do you not know what God is, believe what he faith, accept what
he tenders, and do what he cominands? Know you not who Chriſt is,
what he hath done, whac he expects, what he promiſes, and will do?
Are you an enemy to the Graces, Truths and Motions of the Spirit, and
to his direding, quickning and comforting influences ? Are ye not dead.
to lin, and alive to God through Chrik? Is not another Life the exero
ciſe and object of your chief de lire, purſuit and ſatisfaction? have you no
prevalent inclinations, affections and reſolutions to renounce the World,
Fl. [h, Devil, and to diſcharge. all your Duties to God, your ſelves and
others, with wiſdom, holineſs, activity and courage? And to do all this
as in the light of God, and with delight, as in the hopes and proſpect of
a better world ; and to expect what God hath promiſed, in the ways
which he comwands. If theſe things be in you, and abound, your.
hearts are right, condition ſafe, and title good. If you be wanting here,
this is your way of reparation and ſecurity: Do theſe things, and Death
is yours; and when theſe things arc done, all your diſcouraging doubts
and fears are anſwered and diſpelled, by being clearly underſtood.
For,
1. It is one thing to be fit to die, and another thing to know it.
2. It is one thing to have your Title good, another thing to be fin
leſs, and ſo fully ripe for Heaven immediately.
3. It is one thing to have a ſerious, fixed heart and will for God,
and
r.
Serm. 3o.
and fear of Death?
875
.
and another thing to have paſſionate affc&tions, which depend more
upon the temper of the Body, than the power and ripeneſs of the
Grace of God upon the heart.
4. It is one thing what we cannot be, though we would be with ſtrength
and readineſs of will, and another thing what we have little or no will
to be.
5. It is one thing to love and hate proportionably to what God and fin
are and deſerve; and 'tis another thing to love and hate as God requires
in proportion to our ftrength, and with reference to our Work and
Joy, And,
6. It is one thing to have Corruption dwell in us, and another thing to
have it rule.
7: It is one thing to be tempted of the Devil, and another thing to
yield thereto. And,
8. It is one thing to have ground of Hope and Joy; and another, to"
have the ſenſo thereof.
9. Joy alſo is conſiderable, as our Duty, and God's Gift.
And theſe Nine Diſtinctions well obſerved, rightly applied, and care -
fully improved, will go cxceeding far towards anſwering all thoſe
Doubts which animate unwarrantable Fears of D.ath in thoſe
whoſe hearts are right; and even whilſt their hopes are low, their
jealouſies great, their Spirits faint, and ſo their Lives uncomforta-
ble, through their own ignorant and ſad Miftakes.
)
Infer. I. Chriſtian Religion at the worſt, is better iban a courſe of wicked.
neſs at the beſt.
Inf. 2. Mens carriages will be anſwerable to the truth and power of their
Fairl and Hope, in reference to the Comforts of the unſeen poorld.
Inf. 3. All the dejectedneſs of thorow. Gracious Chriſtians ariſes from
their inconſiderateneſs.
Inf
4.
To underſtand the regular meaſures of Fear und Love, is of con.
fiderable concernment in our Chriſtian Courſe.
Inf. 5. Tu look and a&t for joys to come, and to make them quickning
guments to our obedience and preparations, is an effential part of our Re igi-
on, 2. John 8.
Inf. 6. Immoderate love of Life and fear of Death is finful and of dange-
rous conſequence.
Inf.7. It is of great uſe to underſtand the trurb and worth of the Comforts
of a pell-finiſhed Courſe.
Inf. 8. Infidelity in pbole or in port, as far as it reaches, cannot but mora
tifierboſe koble diſpoſitions and neceſſary preparations whicb-Chriſtianity calls.
us to ; for it is impoſible to be religious any further than God's exiſtence and
rewarding excellencies and reſolutions are credited, Heb. 11.6.
Inf 9. The want or diſtance of pertinent and ſmart temptations is the
only reason of perſeverance in the formality of Godlineſs amongſt Profeſsors
wboſe bearts and aims are not upon, and for tbe joys of Heaven,
Inf. 10,*.
7
1
876
How we may overcome inordinate Love of Life,
Serm. 306.
Inf. 10. To have our Faith and Hope mell fixt and exereiſed, is the best
Method and Expedient for Chearfulneſs, Constancy and Coxráge is the wbuie
frame of Cbriſtian ſufferings and duty, This makes exalted active Souls in
Godlineſs, and for is.
Inf. 1 Į, Then what conſiderable friends are God and Cbriſt to Chriftuaria
ty and ſerious Cbristians, who bave furniſhed us with hopes and arguments
drawn from the certainty and tranſcendent excellence of jogs to come.
Inf. 12. No man bath caufe to quarrel witb what he is called to do and fuf.
fer for the CbriſtianCaule, nor reaſon to decline Religion becauſe of diff-
culties in the way.
Theſe Inferences ſhould and might be enlarged upon, but that the de-
termined Bounds of a fingle Sermon muft not be exceeded. Cloſe with
the Truth delivered here, and with the Author lament, and (pray for the
heightning of) his (too mcan) accompliſhments and furniture,
mm
SERM
Serm. 3.r.
877
Preparation for Death and Judgment;
50 ** ********
అతడు badditionు
qonpop
4636***
రంగు మరియు కుంకుమలు
SERMON XXXI.
:
What Gifts of Grace are chiefly to be exerci-
ſed in order to an adual preparation for the
coming of Chriſt by Death and Judgment.
Matth. 25. 10. And while they went to bits, the bridegroome
came, and they that were ready, went in with him to the Mara
riage, and the door was ſhut.
W
E have two large and weighty Diſcourſes of Jeſus Chriſt to his
Diſciples newly before his Dratinhe one to comfort them Joh.14.15,76,
againit his departure out of the worid, the other to prepare.
both them and us againft his return to judge the World, of
which the preſent Chapter treateth, and a t of the precedent.
In the former Chapter we have Chriſt's Exhortation unto watchfulneſs Chap. 24.42
againſt his ſecond coming; 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 firft is contained in the Parable
of the Ten Virgins, from the firft to the fourteenth Verle. 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 fourtecuth
to the thirty firſt Verſe. The third containeth the Deſcription of the
Coming of Chriſt to judge the worldfrom Verſe 31, to the end of the Chapa
ter,
+
My Text liech in the firſt Parable, viz. That of the Ten Virgins ; of
which, five were wiſe, and, ve were fooliſh And whereas Chrift vcrý of-
ten opened his mouth in Parables, none of them comes cloſer to the Con
ſciences of men than this, as I may have occation to thew hereafter,
I ſhall not infift in opening the whole Parable; ſeeing the following
Diſcourſe will take in moſt thereof: I will hatten therefore to that part
thereof which I have now read unto you.
Now as for theſe Ten Virgins, they profeffed alike ; and who were the
spiſe, and who ele fooliſh, lay undiſcovered till che-Midoightacry was
heasd
878
Preparation for Death and Judgment.
Sermo 31
.
( l
heard; Behold, the Bridegroom cometh, go ye out to meet him; behold, he
comerb with Clouds, he cometh to judge the Earth; he shall judge the world
in righteouſneſs, and bis Pečple with equity,
This was an awaking Cry ro'ſlumbring Virgins in the midit of the dark
and black night, who little dream'd chat Chritt was ſo near at hand; but
wife and fooliſh are tartled and raiſed with it, and all them becake them-
felves forth with to the trimming of their Lamps ; when the fooliſh find-
ing theirs extinguiſhed, detire the wife lo coinmunicate of their Oil unto
chein ; they Speak like perſons not well awaked : for though there is a
Communion of Saints in the cxercile of their Graces mutually among
themſelves, yet there is no communication of perſonal Graces to each
others, and inortover, she just lh all live by his own, and not by another's
Fairl. What therefore lay the life ? po Fole. Nequiquam; By no means,
ſay they, let there be not enough for ws and you ; we have no Oil to ſpare ;
burgo je rather to them that lel, and buy for your ſelves. Salſa deriſio,
non cobortario, faith Bezi. The Wife anſwer the Fooliſh w Jely, yea, wit-
tily upbraid them for their Folly ; for was this a cime to get Grace, when
the Bridegroom was come, and time was flipe? Is that a sime to have Oil
to buy, when we lhvuld 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? A: if they fooliſhly under-
ſtood an Exprobration for an Exhortation, they are thinking now of buying;
but while ibey went to buy, the Bridegroom came, and they obat pere ready,
went in with him, and the Door w:18 Mut.
In which words you have, 1. The going of the Fooliſh to buy. 2. The
comirg of the Bridegroom io the Mirriage. 3. The preparedneſs of the
W Jeto enter with him. 4. The shutting of the Door after them.
But not so inGift upon theſe things distinctly, Ict me gacher up the pring
cipal ſcope of our Saviour in the words; which is to how us,
Obſei v.
Obr. Tbut very miſerable is the condition of ſuch, eſpecially Profeſors of
the Gospe', who have Grace to ſeek and get at tbe wming of Jeſus Chriſt; and
as happy is the state of ſuch who are ready to enter witb him into the-Bridea
Chamber of eternal Reſt and Peace.
This is the point that I ſhall infilt 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, io e. of ſuch in general,
and not only of ſuch as profeſs ro 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 ſe k not only of the Oil of Grace
in their Vefſels, but of Light alſo in their Lamps,
2. But more miferable is the fate of ſuch who are Profeffors of the Go.
ſpell, and yet have Grace to feck and get at ſuch an hour
i 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
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Am 3. Very miſerable is their caſe, becauſe the Door of the Bride-Chamber
is hut againit chem. They profeſs to the Bridegroom in common with
theWiſe, and now the Wife are admitted, and the Foolifli excluded:
For the everlaſting Doors of Glory ſtand open unto Saving, but never unto
co nimon Grace.
14. It must weeds be then, that the ſtate of the Wife is very bleſſed, bio
caute they are prepared, and their Lights are burning, and their loins
girded, and their Oli of Grace in exerciſe when Chritt is coming to thein;
and therefore incy are brought to the King in rayment of Needle work;
yea, with gladneſs and rejoycing they are broughi, and enter into abe
King's Palace, where the wife shall shine as the brightness of the firmi.
ment, and even as the sun in the Kingdom of their father.
But I ſhall not ſtand upon this ſecond part of the Doctrine, to Thew
the happineſs of the Wiſe prepared Virgins; the Time, and Qucttion to
be handled, will not permit it ; only conneching 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 ſeck at the coming
of the Bridegroom; let me fhew you that there are ſuch as profeſs at an
high rate, and yet are no better than fooliſh Virgins ; for ſuch are there
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 Har-
lots, and they will in no wiſe conform to the Inventions of men, as it is
faid of the hundred fortyfour 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 Fornicari.
ons of the great Whore, and kept their garments undefiled in that refp:ct.
2. They have alſo renounced the pollutions of the world through the
knowledg of the Lord and Saviour Jeſus Chriſt, 2 Pet. 2.20. Tei personate,
the Puddles or Sloughs wherein the Swine of the world do wallow;
they fee from theſe ; as the word doth ſignifie: yea, they are not only
e acou górtes, but alſo drozyouõtes, not only ſuch as flee from theſe Puddles,
but ſuch as (at leaſt ſeemingly) abhor them. For theſe Virgins are too
nicat to defile nhiemſelves with the world's mire and dirt; they ariſe (you
ſec) and trim their Lamps ; they are therefore trim Virgins, who have
not viſibly defiled themſelves.
3. And more eſpecially, they are Virgins, in profeſling Efpoufals to
Chriſt the Bridegroom, who, as it was prefigured under the Law, mar.
rieth a wife in her Virginity, Lev.21.13. Theſe Virgins cherclore are vi-
fibly eſpouſed unto Chrilt, and joyned in the ſame communion with the
wiſe ; for here is a fellowſhip between the Ten; chey Itand af ſo great a
distance from the world's detilements, that they profeſs Commmnion vi-
fibly with the choicelt Saints. And indeed, the Saints in Goſpel Fellow.
Chip are Virgins, and every Church of Chriſt is a Virgin : Hence, faith
the Apoſtle to the Church at Corinth, 2 Cor. 11.2. I bave espouſed you to
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:
grees they fall faft aſleep; for Security hath its gradual progrellionis be-
one Husband, that I may preſent you a chafte Virgin unto Cbrift. And
therefore the Members of the Churches are to be reputed ſuch, ſeeing
Eadem eft ra-
tio partis cu they are parts of the ſame homogeneal Body. And thus you ſee how
totius. there Profeſſors are Virgins.
3. They have their Lamps as well as the Wife. ;
1. In that they are perſons of light and underſtanding, guides to the
blind, and lights to them that are in darkucſs, inſtructers of the fooliſh,
and yet therlelves but fools.
The Word is alſo a Lamp to their feet, and a Light unto their paths, lo
far, that they will conform their Actions to the Rule ; for the Command.
ment is a Lamp, and the Lap.is a Light, Prov. 6. 23. And in theſe two
refpccts ( ibeir 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 allo preparation for it, in that they go forth together with the wiſe
to meet the Bridegroom. And though at last they are found unready, yes
they prepare fofar that they gº forth to meet him, as hoping to partake
in the bleſſing and comfort of the Nuprial day; whereby it appeareth-
that they had tasted of the good word of God, and the powers of the world to
TOALE.. And though they fell into their midnights-ſleep, ſo did the wife
Virgins allo.. For it will indeed be ſuch a drowfie time immediately bem
fore 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 ſlumbred, and neither ſlept nor waked; but by de-
tore 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 Wife with the Midnight-cry of
Behold!he Bridegroom cometh, go je out to meet him ; for faith the Text,
Iben all tvoje Vi gins ar ole; ſo that they take the Aların equally with the
Iuli. Thus, one may be awaked with the Cry of the Word of God, and
yet be void of Grace in his heart.
5 They likewife fall to urinming of their Lamps no Icſs than the Wife
Virgins dozi e. They fall to turbifhing of that Profeſſion which had con-
pract:d Scurt and foulneſs in the cime of their Midnight fecurity. For
now they looked upon themſelves as cſpouſed unto Jelus Chriſt, and be
gin to deck and trim themſelves with Ornaments agaiuft the Nuptials, as
conſcious that preparation is moft neceſſary for thoſe who defire to be
found of Chriſt in peace at his appearance ; for there is no mecting him
with Lanips untrimmed, and Lives unguided by the Word.
6; They perſevere unto the Bridegroom's comingithey were guilty of
ſecurity indeed, and fo were theWiſe allo; but here is neither Apoitatie, nor
diſcovered Hypocrific thus fort viz. unitil the Midnight cry. They
held out to the laſt, and die at Heaven's drior , and, like the Levite's
Concubine, with their bands upon the Tiefhold, jud. 19.27. Thus they
pro: ifed far, for fuch a fort (I fay) that is, that rilc thus high, and
yet arc fuolih Virgins,
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Preparation for Death and Judgment.
2. In the next place let us contider where the detect is, and wherein
the folly of theſe Virgins lieth. For you have heard of their Virginity
in their feparation from and profillion againt Ancichuiftian Idulary and
mens Inventions, and alſo in their eſcaping the world's pollutions; and
you have ſeen thcir Virginity in their Epouſals unto Chiilt, and vilible
Communion with the Wiſe in the enjoyinent of Goipal Ordinances ;
you have heard alſo of their Lighr, their Hopes, their Awaking, their
Trimming their Lamps, and how near they came to Heaven. But here
now was the one thing lacking, that all this was the effect only ot an exier-
nal and ini ffcctual work, whicrein, though there was ſomething internal,
it was but light and craniient, which never wrought a thorow and pow-
crful change of the heart; whereas the Wiſe had an inward and power-
ful Call to Chrift, infomuch that the Goſpel came to them not in wurd on-
ly, but alſo in power, andin the Holy Ghot, whereby they were made to
know wiſdom in the hidden part, and became Virgins in affection and dir-
pofition, as well as in profeſſion and action Muun while the operations
of the Spirit are languid, weak and tranfient upon the hearts of fooliſh
ones, as we ſee in the Ironie ground, in which there is no i horow, pow -
erful and abiding change. And hence it is ſaid, The fooliſh took their
Lamps, but took no Oil with them ; they wanted the Oil of the Spirit of
God, and his ſaving gifts in the Voffels of their hearts. Briefly, the wiſe
Virgins were ſincere profeſſors and tollowers of Chriſt ; the other, meer
Hypecrites and fooliſh Builders, who laid their foundation on the Sind.
And yet I do not ſay, That fooliſh Virgins have alwa;'s ſaving Grace to
ſeck at the coming of Chrilt; becauſe there is Repentance and Pardon
to be had in time for Hypocrites. A fooliſh Profeffor may go forth to
meet the Bridegroom, with his Lamp only in his hand, and no Oil as
all in his heart, and yet he may meer with ciincly awakings by the way,
and Carilt may infuſe the Oil of ſaving Grace into his heari before the
Midnight cry, whereby lie becometh wife in the latter end, who was a
fool in the beginning; for Chriſt calls upon Hypocrites as well as others
to repent. Hypocritical Sardis is called hereunto as well as the other
Virgin-Churches of Aſia : And many unfound Profeffors have been cf. M111,23 26
fcctually converted, when many others have lived and died in their hy-
fam. 4.8.
pocritie ; and perſeverance in prokllion unto Chritt is no Argument of a
good cftatc to a dying Virgin, except the be found in the way of mil-
dom,
3.
There remaineth one thing more to be ſpoken to for the clearing of
the Point; and that is, That very miſerable is the fate of ſuch as cacre
who have Grace to get when Chriſt comech. For the Door is shut uport
them,
In which words is declared their puniſhment of lofs ; which ſome have
thought to be greater than that of Senſe; which I ſhall nor diſpute, b:lt
brietly diſcourſe of that of loſs, as mentioned on'y in the Text; which
is inevitably followed by that of Senſe.
1. All the profeſlion of theſe Virgins is loft, their prayers, praiſes,
humblings, external reformations, cominunicacions both of their world-
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Preparation for Death and Judgment.
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Serm. 31.
:
(
Jy ſubſtance, and likewiſe of their.Parts and Gifts, and ſo are their fuf.
terings and their witneſs-bearing to the Truth, &c. All theſe are exclu-
ded from God's acceptance of them, through want of an intereſt in the
Bridegroom; for none of theſe were offered up in Chriſt, and the greaca
ett and moſt glorious ſervices, without unfeigned Faith and Love, are no
thing, Lev. 17 5,6. Heb. 13. 15. Col. 3.17. 1 Cor. 13. 1, 2, 3:
2. All opportunities and means of Grace are now loft, never to be en-
joyed inore; the door of opportunity (as the Apoſtic calleth it, 2 Cor.
2. 12. & 16.9.) is for ever ſhut againſt them; they have ſurvived all
their ſeaſons, which now give place unto Eternity. For the Bridegroom
cometh firft by Duathi and it is appointed unto men once to die, and after
this the Judgment; not, after. ibis, and further means of Grace ; not, afo
per this a Salbath, or a Sermon, or a time to pray and repent; but, after
abis she Judgment : And what then ſucceeds the Judgment? the perpe-
tual cxccution of it: in which refpect it is called the eternal Judgment,
Heb. 6. 2. So that the docr of opportunity is now for ever ſhut.
3. There is a door of Hope, and that alſo is ſhut again them, Hof.za
14. Theſe Virgins had hopeful expectations of entrance with the Bridco
groom ; for that was it chey waited for ;; whereas now their hope is pea
riched and hath given up the Ghoft; for at beſt, it was but a fine ſpun
Spider's web; Job 8.54.. but never a true lively hope.
4. It followeth upon this, that the door of Grace is ſhut, never to be
opened more. Chriſt Atretched forth his hands to them all the day long, but
1180the accepted time and day of ſalvation is ended, and there is no further
place for Grace and Mercy, nor hopes of ſeeing; the King in his Beauty.
5. They have now loft their Communion with the wiſe Virgins, who
are ſafe within the door, that whereas they ſeparated from the world,
to. joyn in fellowſhip with Saints, they are now for ever ſeparated from
the Saints to take their portion with the world, Mat.7.23. Time: was,
when the Door of Chriſt's houſe upon earth (which is the Church of
God) ſtood open to them as well as unto the wiſe, and the Key of the
Kingdom of heaven gave them admiſſion into this lower houſe, upon
their viſible ſubjection to his Rule and Government, and they had en-
Clance equally with the wiſe to partake of all the priviledges thereof; and
now when they think to enter into the Upper Houſe of eternal Glory, the
key is turned againſt them.
6. Theſe Virgins now have loſt their Vails, and are diſcovered to the
wiſe, who ſee not the Virgins their Companions brought to the King in
fellowſhip with themſelves in Glory; and now they are diſcovered ale
ſo to themſelves and to all the world, and known to be what they are ;
ſo that they have nothing henceforth to cover them but everlaſting ſhame
and contempt, Time was, that they were taken together in the ſame
net with them who are within the door ; but the Angels have gathered
Mat:13:47 the good fish into their Viffels, and call away the bad. That therefore
48,49
no:v is taken from them which tbey ſeemed to have, even the ſhows and
ſhadows of that Grace they never had, by him that brings to light the bido
den things of darkness, and maketh manifeft: the counſels of the heart:
Their
erm. 31. Preparation for Death and Jndgmeut
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Their Lamps were going out when they awaked at the Midnight-cry,v.8.
and now they are quite extinguiſhed, never to thine more; the Word
ſhall thine no longer to them, nor their knowledge and other Gifts to
any.
7. It now remains, that they who ere while were in their midnights:
flecp, are now in their midnights darkneſs; even there were the Light
of a Candle never ſhined, nor the voice of tbe Bridegroom and the Bride w.xs
ever beard: For they are driven out of light into darkneſs; and an eter-
sal night of grief and deſperate forrow, to have their portion with Hypo.
crites, their Lamps to be put out in obfcure darkneſs. This dour of lio
paration ( like to the pillar of cloud between the Iſraelites and Egyptia
ans) yields light to the wiſc within, and darkneſs to the fools with..
out.
***
Theſe things (which are moitly Textual) are enough to demonftrate
the milery of theſe Virgins; I need not ſpend further time to dilate up-
on the pain of lofs, nor at all upon the pain of Senſe, which followech
inevitably upon what you have already heard. Let me therefore apply.
the Truth thas opened, and haſten to the Queſtion.
Vſe. Are theſe things ſo? What then thall we think of fuch, who
faH as ſhort of the fooliſh Virgins, as the fooliſh do of the wiſe ? And
where thall the prophane and ignorant Sinner appear? O how many are
there in a Land of Light, who are far from this Virginity fore-mentioris
ed, as being defiled with Antichrift's and the world's pollutions ? How
many, who never engaged in the Saints Communion, and who neves
pretended to the Bridegroom, never waited for his Coming, never went
forth to meet him, never regarded a Lamp' of Lighs without them i!?
the Word, nor of the knowledge of Christ wichin-them and who are ſo
faft aſleep in fin, that no midnight.cry can awake them ?? Surely the doer
of Grace will be ſhut againſt there when they die, who never cared to
come near it whilft they lived. And if fooliſh Virgins periſh with their
hands upon the gates of Glory, what will become of them who live and
die at lo vaſt a diſtance from them? And if five of ten that go forth to
meet and marry the Bridegroom , are yet fhut out of doors, what can
they expe& who go out to meet him in an hoſtile manner and profeffed
oppoſition to him
2. The Point admoniſheth all that profefs unto the Bridegroom, to
take heed of reſting in ought that is coinmon to them, with the foolith
Virgins. For except your righteouſneſs exceed theirs, y u fall in no piſo
enter into the Kingdom of heaven, Mat.5. 20.8jest; there are two Nega-
tives in the Original Text; as much as to ſay, you shall not, you shall not
enter. The Door is double lock'd againſt them. Now you have heard
of their attainments, their virginity, i. c. their proteſting against Idola
and Superftition, and alſo the world's pollutions ; yea, their joyning
trycmmunion with fincere Believers, their light their fellowſhip in all
in Ordinances, their expectations of the Bride-groom's coining and pro-
the ion for it, their awaking and taking the Alarm of his Approach,
Para imming of their Lamps, and perſeverance in theſe attainments to
thet
the
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Preparation for Death and Judgment.
Serm. 31.
a
be
6. Surely our Lord Jeſus did forele:
the end. Verily theſe are great things, and more than we can find in
the slumbring frame of all the Virgins both wite and fooliſh from agero
age, eſpecially againſt his coming, that he hach left behind him ſuch
Parable as this to awaken them, which is ſufficient to make one Itart in
his midnight bleep, and ariſe and cloath himself with tremblings. You
read, Heb. 6.4,5, with 9 of enlightnings and taſting of the heavenly gift,
hitaking of the Hily Ghost, taſting all of the good lord of God, and pow.
ers of the world to come, and yet theſe things do not infallblya'teni Sil.
vition; but may at lait determine in A poliafie, Hore are three things ;
Illuminations, Common Gifts and Operstions, and Tuitings, 1. Of the
Heavenly Gift, which is Chrilt, 2. Of she Promiſe. 3. Of the joys of
Hedvelt. Bit (Ilay) choſe things do not infallibly conclude Salvation,
except off cual living Grace be joyged with them; for they may
**here there is no Caving Grace, and chey may be where there is, or
They misy precede a ſaving work, but bite illuminations, as to the Dive
ctrine of Coult, and attaising the Literal knowledge of the Goſpel, is
no living work. The like may be laid of common Gifts and Operations
of the Holy Ghoſt; as, a Gift of Prayer, of Preaching, of uirerance,
of Tongues, and of working Mriciis, as in the primitive times : So
for the Tits either of the heavenly Gift, Cbrift Jefus , and the glorios
divine things of the Golput or of the good word of God in the Promiſes,
or of the joys of tbe world to come ; all chele things iniy be found in tem-
poraries, Mat.7.22.23. Supernarural gifts are given ſom times to meer
Natural mon. Foh: Baptist's Hearios rej yoed in his light for a ſealon,
the fiony ground received ihe word with joy; & even Balsam had a talte for
the time', of the world to come, when he actired to die the death of the
righteous; and there foolish Virgins lived to the laſt in hopes of entring
into Glory. But the immortal Soul cannot live upon light, fuperficial
Talts, which yield only a frantint reliſh; there mutt be a feeding on,
as well as a tatting of the beavenly gift, the good word of promiſe, and the
Glory of an higher wurld. Talling is a thing diftinét trom feeding; and
therefore when the Apoſtle uſeth a fimilitude to illuftrate what he had
faid of this kind of tatting, in diſtinction from eating and drinking, di-
getting and living upon the things thus taſted, faith he, The Earth that
drinketh in the rain that cometh oft upon it, and bringerb forib berbs.meet
for them by wbom it is dreſſed, receiveth a bleſſing from God, but that which
berreth thorns and triars, is rejected, and near to curſing, and their end is
to be burned. In which compariſon he intimatech, that as it is not c-
nough that the rain doth fall upon the earth, except the earth doth drink
it in, without which it will not bc fruitful nor receive a blefling ; eten
ſoit ſufficeth not that theſe heavenly things do fall more lightly upon
the ſpiritual palat, except the Soul lo drinkith them in, as that it liveth
upon
thum; for chen (and then alone) it receiveth a blelling from the
Lord, whereas otherwiſe ſuch perſons are rejected and nigh to curting,
and their end is to be burned,
Brethren!
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Brethren! The Parable now in hand, and that Text to the Hebrews,
are of an awaking nature; for God knoweth our Numbring difpofitions.
You have heard then of the Attainments of theſe Virgins, and of thoſe
Profcffors mentioned by the Apoftle to the Hebrews, Heb. 0.9, to the end.
And they are indeed good things; but, faith he, there are better, and
ſuch as do accompany Salvation: For in the ſecond part of that Chapter,
he ſpeakech of the work of Faith, the labeur of love, and the patience of
bipe in the fig&t of God and the Futber, i Ther. 1. 3. i. e. Such as are not
ſpurious and adultérine, but germane and genuine, and will endure the
Telt as to their fincerity in the preſence of an heart-ſearching God And
by theſc infallible Notes we muſt take our meaſures. Illuminations,
common gifts and operations, and light tranfient tastes and reliſhes are no
evidences; we must have theſe better things to bear up our hearts against
the coming of the Bridegroom. It fufficeth not to be enrolled among
Profeffors, and to enjoy the charitable ihoughts and approbations of the
wiſelt Virgins under heaven. It is fingular mercy to be righrly guided in
felf-etteem and valuation ; for they that meaſure themielves by them-
felves, or compare then fulves among themſelyes, are not wiſe. The A-
poſtle, 2 Cor. 10. 12. would not have us to cake up with the poſitive de-
gree of good things, but to take our aims by the compara ive of letter.
Theſe good tbings are inore light, incffctual and ſuperficial, and tooof
ten like the Seal that is impriſed upon bare Paper, whereas theſe better
things are like the Seal's impr. fion on the Wax
Yet let no trembling Soul or brok o recebe a frighted at the end of
theſe toolith Virgins, to ſee the Dor thus ſhut against them; thereuder
heart of Jeſus Chritt aimet k not at our conſtruation but anaking and
so prepare and haften us unto Glory before th. Ky belsned Nor doth
his Apofle, in the forcſaid place, defpiſe the day or small things, but his
real ſcope and purpoſe is, 10 «xcite Prot ffyns to look caruially to their
foundations, and then to go on unto perfection, web. 6. 1. and blasted
forever be the Lord for the ſecond part of that fixth Crater to the H2-
brews; in the cloſe whereof we may fue the aft ctia huast toſſed with
tempefts, and not comforted, yet hoping in Mürcy, and fl-cing to Jeſus
as his Refuge, and caſting the Anchor of his floating Sul within the Vail,
mbither the Fore-runner is entred for us, who bielelf was once toffed in
the Ship of the Militant Church, a!b:i; without fin; bui is now gone a.
Thore to heaven as our fore-runner, bu a to Icok to our Anchor, which is
faltned there, and to hold all fast, and to draw our diffed Ship to fore,
and to ſee all ſafe; that where our forc-iunger is, there may we be alſo.
And thus the ſweet Conclusion oi thai Chapter det fully recompence
the ſeverity of its beginning. Let us comfort oil ſelves and one another
with theſe things.
Thirdly, You have heard the miferable condition of fich (efpecially
Profeffurs of the Golpel and Pretod.15-19 Cr.lt) who have Grace to
feck at his coming. As toxine happy tire of fuch as are ready to enter
in with him into the bride camber of citonal Peace and joy, I fhall
Speak a littic in the Cooke,
Nong
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Preparation for Death and Judgment.
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.
Now therelore in the remainder of this Exerciſe, it will be expected,
as reaſonable, that it be contidered, What gifts of Grace are chiefly to be
in exerciſe in order to an actual Preparation for the comming of Chriſt by
Death and Judgment? for his coming is firſt by Death, and then by
Judginent. And I ſay, an actual Preparation, becauſe there is alwayes
a general and habitual preparedneſs to meet Chrilt Jeſus in hearts that are
truly godly, but not alwaies a particular actual fitneſs : And this we fee
here in the tive wife Virgins, who are found in their midnight-sleep, with
Lamps that have need of crimming at tlac coming of Chriſt. Tnus Heze-
ki ab was tic to die, as to a general and habitual firneſs, in that he could
ailert his tinccrity before God, when the moffige of death was brought
him, but he was to ſeek of a particular actual fitneſs, in that he begs
for longer life with prayers and plenty of tears. The Meſſage of Death
a waked him, and the holy man is ſtartled, and hath his Lamp to trim;
for the tidings of his death at hand, was as much in effect, as if it had
becn ſaid unto him by the Prophet, Bebold, the Bridegroom cometh, gia
furth Hezekiah to meet him. The nature of his diftemper, which ſome
by the remedy (a lump of Figs applied to the Bile) conceive to have
been the Peſtilence, and this, conſidered with the ſhortneſs and lh arpneſs
of the Meflige, and the Prophet Iſaiah's quick and abrupt departure
froin him, and that the King had then no Heir to ſucceed him in the
Throne, and alſo that he was now at the full ftrength of Nature, being
but rine and thirty years of age; and his fear allo what might bc-
come of his Kingdom, and of his former Reformation after the grand A-
pollatie of his Father Ahaz, I ſay, theſe conliderations made him to ap-
prchend that there was a rebuke of God in this preſent Diſpenſation, and
therefore he is loth to die under a temporal frown; albeit his avowed
integrity evculd (at the worſt) have ſeen him (afe at heaven. For though
a Child of God cannot die in his debt, yet he is unwilling to depart un-
der the fenle of his temporal diſpleaſure, ſo as the good Prophet did,
whom the Lion flew at his return from Besbel to Judah, 2 Kings.13, 24.
When David therefore was under God's rebukes for fin, and eyen alimost
conſumed with the blow of his hand, he betakes himſelf (as Hezekiah
did) to prayers and tears; faith he, Pfal. 39. 10, 11, to the end. Hear
my prayer, O Lord, and give ear to my Cry, hold not thy pesce at my tears;
for Im a ſtranger with thee, and a Sojourner as all my Fathers were; O
Spare me, that I muy recover ſtrength before I go bence and be no more. Thus
you'fre that the dear Children of God, who haye a general and habitual
fitneſs to meet Jeſus Chriſt when he is coming to them by Death and
Judgmeot, may yet be to ſeek of a particular actual preparation.
2. Before I come to the anſwer of the Queſtion, let me premiſe this
allo; That though a ſtate of Grace is here ſuppoſed, ſeeing Grace can-
not be exerciſed where it is not, yet there may be need to have it clear.
ed, inafinuch as the want thereof is a great hinderance in the way of this
Duty. You know that one that feareth God, and obeyet b the voice of his
Servant Jeſus Chriſt, may yet walk in darkneſs and ſee no light, Ifa. 50.
10. and he may fay with Jonah, he is caſt out of God's fight, and bis jual
is
.
Serm. 31.
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:
j
is filled with troubles when bis life drametb nigh unto tbe Grave;
wherefore le-your cye be not only on your Lamp, but alſo on your
Veffel, and cxainine your Oil, as well as mind your Light. For
though you have received an Un&tion from the Holy One, and felt
che (weet influences of the Spirit, and have had the witneſs in your
felf, yet the Comforter, which ſometimes relieved your Soul, may
( at the preſent) be far from you, and ſuſpend his teftimony
for
Grace inherent is not ſelf-cnlightning, but like the Moon, which
holdeth forth Light no longer than the Sun Ahinech upon it; and
though the Diall hath its Lines and Figures, to declare the time of
the day, yet you will be to ſeek , if the Sun withdraw his Lighe:
Even thus, though the Spirit of God hath drawn the Lines and Fi-
gures of his Gifts and Graces in your heart, yet if he albo do not
thine upon them, you will not know what time of day it is with
your Soul. Pray therefore and ſtrive for renewed lights of Grace,
and for anointing with freſh Oil; for the Saints do often loſe their
Impreſſions through careleſneſs and inadvertency, whilft they have
here and there to do, or indulgence to ſome Cornality, and through
the malignancy of ſome over-bearing temper or temptation in an
hour and power of Darkneſs: And this makes the Soul to drive bes.
vily which ſometimes ran as pleaſantly as the Chariots of Amina.
dib, but now the wheels begin to skreek, through want of freth
anointings.
10 being ſo, look to your Veſſels and your Oil, and ſee how they
rare ſtored with it, and how the Spirit ſhinech at any time upon
his own Lines and Figurcs. This allo I premiſe to the anſwer of
the Qucftion, becauſe the ſoul never actesh Gracc ſo vigorouſly as
when ones ftate is cleared,
Firſt therefore for reſolution; Maintain your Faith in frequenc exo
erciſe, and make no leſs conſcience of acting daily Faith, than you
do of daily Prayer. For we are apt to rent in a quondam Call to
Chrift, and in the originall work of Faith, and not to be coming
ftill to Chrift; and that as carnettly and ſtudiouſly as if we had no
ver come before. He that is coming unto me, faith Chriſt Jobn 6.
35. i Pet. 2.4: The word in the Original i; a Participle of the Premi
lent Tenſe. And through thc neglect of this daily coming the foul
is often in the dark, and ſecmeth to have lost the Promile in whi.h
it was formerly drawn to Chriſt; by means whereof, it is funic-
times midnight with the wiſeft Virgins, as well as lo at other cimes,
by means of their ſecurity. For inſtance; By Fuitb, Abraham, when
be was called, not only unto Canaan, but unto Cbrift, obeyed; torbe
looked more to the Promiſed Seed, thin to the Promiſed Land, clſe,
what had his Faith been? But now in tract of time (viz. about
ten years after) he begins to call the Promiſe inco queftion, Gen. 15.
and to make the Steward of bis bouſe his Heir; till God renew-
ed the Promiſe, to revive thereby the aQings of his ſcoping Faith.
Mmm
Look
2.
6
888
Preparation for Death and Judgment.
Serm. 31.
Look now toposrds Heaven, ſaith God, and tell the Stars if shou be
able to number them, and he ſaid unto him, so thall tby Seed be: Up-
on this, Abraham believed in the Lord, and it was accounted to him
for righteoufnefs. Why? Did bc not believe before ? Yes, The A.
ponil: dateth his Faith from his coming out of Ur of the Caldees,
Heb. 11.8. And yet here we meet with a ſecond Date, ii e, as to
an eminent reviving act of his Faith, as if he had omitted to be-
lieve, as indeed he did, and now began again, which was only an in.
terruption, not an interciſion.
Now thus it may be with you who believed many years ago ;
but the Promiſe and Impreſſion of it is perhaps almoſt worn out, and
your Faith begins to languiſh; but the Promiſe is ſtill the ſame
ģi
and the word of the Lord endureth fur ever, and that is the word of
the Goſpel which is preached to you; whercfore take hold of it again
and again, and of Chriſt therein, and not only of that particular pro-
mile wherein Chrift at firſt, was held out unto you, but of any other
that occurrethi and in the frequent renewings of your Faith, your
drooping hearts will be revived, and long at laſt for the coming
Ef; him in whom your Soul belicveth. You know that your Faith
will determinc with your Life, and therefore improve it daily for
your Death, which drawcth on by gradual ſteps, in which you are
ktilt making forwards towards the Bridegroom's coming, who keeps
equal paccs with you; fo that he and you will meet together as the
point of diffolution : Your Faith cannot conquer Death ; for there
is no diſcharge in thar war between Death and Nature; only Faith
will vanquiſh the decad and horrour of it. For Death (in which
the Bridegroom firſt comcth to us.) is, in it felf, the King of Ter-
rors y other Afflictions (as Poverty, Reproach, Impriſonment, Debt,
Exile, Sickneſs, &c.) arc inferiour fears, which poſſibly may be efca-
ped, and out of which there is oftentimes deliverance; but Death
is the Sovcraign Lord and King of all of them , from whence there
is no rcturn'. He that goeth down to the Grave, Thall come up :
no more , but pafſcth: piciently unto the higheſt Tribunal, there to
receive the eternal judgment, whether of Abſolution, or of Condem-
nation. And upon this account, the fear of the King of Terrors,
is the King of Fears, and a fore and painful bondage, in which main
ny arc held all their Lifc-time, till Faith in Chriſt relcaſe them; yca,
and afterward alſo, if their Faith be not the ftronger. What thali
D: ſay then, but ,, Awake Faith, and Ace to him for rcfuge, who
sbrough dearb baih deftroyed him that harb the power of Desth, that is
abe Devil; and delivered i bem, mbo through fear of Death were all tbeir
life-time ſubject unto bondage. For without this Refuge of Faith
Chriſt's coming by Death, is terrible and aſtoniſhing, which the barc
habit of Faith camnnot cure and conquer. Belicvc therefore that
you a se: Chrift's; andi believe it daily by frequent clofings with him,
andi refignations of your felves unto him, and then you are not ſo
mnoch
->
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Preparation for Deatk and Judgment.
889
*
Alt.
much Death's, as Death is yours, 1 Cor.3. 22, 23. Make good your
intereſt in the Bridegroom, and then you will sejoyce at his corring i
Mike balte, my Beloved, ſaith the Bride, Cant. 8. Why ſo?
Becauſe he is Beloved, and my Beloved. And obe Spirit and the Bride
Say Come, Rev.22. 17. i. 1. The Spirit in the Bride, or the Spirit of
the Bride: for à Bride hath a Bride-like Spirit, which longeth fur
the coming of the Bridegroom. But perhaps the weak Bellever can-
not reach to ſay thus ; and therefore faith the Bridegroom to him,
Let him that is atbirſt come į Jf thou canſt not lay Come, to me; I
fay, Come, to thec : For we muſt firſt come to Chrilt, before we can ſay
Come, to him; yea, we muſt have fomc tenſe of our coming unco
him, before we can heartily ſay, Come, to him. And this Faith that
I have ſpoken of, is the principal Grace, preparing the Believer for
the coming of Chriſt, provided that it be maintained in frcquent ex-
erciſe; for hereby the Perſon is juſtified, the Heart purified, the
Confcicnce pacified, a ſweet Correſpondence continued
continued between
Chriſt and the believing Soul, Death conquered, and Heaven open-
ed.
Secondly, This Faith doth neceffarily work by Love, and as they
always do co-operate, ſo are they commenſurate, and carry a juit
proportion cach to other, though peradventure you may be more
denfible of your Love, than of your Faith. But now, the more you
abound in both, the more you will long for the coming of Chriſt,
and be the more prepared for it. No marvel therefore that the A-
poftic loved the appearance of Chriſt, 2 Tim. 4.8. with Ads 21.13.
who had ſo great a love to his perſon, that he was not only ready
to be bound, but to die at Jeruſalem for the Name of obe Lord Jea
fu. To die at Jeruſalem, for there (he remembred) Chrift died for
him. And this enflameth his love towards him, and makes
him willing to dic for him , and to bc for ever
with
him. No marvel alſo, that he was ſtraighened between the choice
of Life and Death, and that the balance ſecmed to incline mofily
towards departure and being with Chriſt. He crieth, Pbil. 1. 23.
Euwezouas e Tô No, I am conſtrained between two; Why fo? Becauie
he could ſay, i a'yém tã Xest ouvé xe w; The love of Chriſt (ie, to
ferve him with all my might) conſtraineth me. The Original word
is the ſame in both places.
And how camc Peier to ſleep ſo foundly and ſweetly in his chains
between the Souldiers, the night before his intended death, in which
he was to go to Chrift? Why, he could ſay, Lord, thou knowejt all
things, thou kroweſt that I love thee, John 21. 17. When Christ li-
eth in the Embraces of Faith and Love , what tolloweth next but
Nunc dimitris ? How lo ? Thus ; The more we are purified, the.
more prepared. Now as the heart is purified by Faith, lo alſo by
Love; For berein is our Love made perfedt, that we may bwe boldness
in the day of judgment; becauſe as be is, so are me in this world,
1 Jobm
Mmm 2
889
Preparation for Death and Judgment.
Serm. 31-
i John 4. 17. Love dotħ affimilare a godly Soul to Chrift, and then
what followcth? There is no fear in Love i John 4. 18. i. e, no fcar
of the day of Judgment, for perfect Love caficth out fear, i.e. ſtrong
Love; for 10 is perfect taken ſometimes 1. Cor. 14. 20. In
underſtanding be men ,, or perfe&; i. e. ftrung, and not like
Children. So Heb. 5.14 So that ftrong Love calịcth out the fear of
the day of Judgment, which every degree of Love will not do ji
for be ibut feirerb is not made perfect int love: He may have a true
tincere love, but it is too weak to overcome his tormenting fears
abu r that great and terrible day of the Lord. Be much thereforc.
in the exerciſe of this Grace, keeping your fell in the love of God,
and looking for rhe Mercy of our Lord Jeſus Chriſt unto eternal Life;
and be otten in the contemplation of the preventing love of God
ard Chritt; to which John in the forefaid place dirccteth us for the
tirengthning of Faith, and overcoming our fears: faith he, We love
* ille non bim becauſe she loved
bim becauſe she loved us firft, 1 John 4. 19. And Chriſt is deferveuly,
immerilo,qui
awatis of Gre beloved of him, who is undeſeivedly beloved of Chrif. And though
werste Bern, slicre is a force in Anarhoma Maranatha , to put the Soul upon the
tuve of Christ, yet be taken rather with, Grace be with all them that
love him in fincerity.
Ware fun
Thirdly, As Faith and Love are co-operary, fo Faith and Love
cognats forma
Fides are very near of him; only Hope is the younger Siſter, as to opera-
Spes., D. Pars tion, as waiting with patience for that good which faith laieth claim
in liebs6
ton in the promiſe, and without this Hope we can neither live nor
die with comfort. For the promiſe is may rimes deferred, as to
accompliſhment; and withour hope's paticnce, how will you ſpend
the interyal? God made a promifc to Abraham of multiplying his
Secd, but reither he, nor yer Ifaac nor Jacob mult live to ſee it
iulfilled. But faith Stepben, when the time of the promiſe drew near,
she perple grew and multiplied in Egypt, So that God's promiſes have
their liated times and ſeaſons, during which, there is work for hope,
or elſe the Soul would fwoon away. My Soul (ſaith David) fsint-
eth for the Salvation, but I hope in thy word, Pfal. 119. 816. i.e. thy.
word of Promiſe. Hope is a Cordial againſt the. Soul's fainting. firs
Again ; During this interſpace between the promiſe and the ac-
wompliſhment, you may meer with many tribulations, thorow which
you muſt enter into the Kingdom of heaven, fightings without, and
fears within, the watchmon may fmite, you, and thc kecpers of the
walls may take away your Vail, as if you were no Virgin, but a
Proftitutc , you may meet with ſadi eclipſes, and the hidings of
God's face, his wrath may lie hard upon you, and all his waves af:
flict you; nay', you may meet* fometimes with ſuch a ſtorm, that
weither Sun nor Stars may in many days appear; during which time,
you may reel to and fro like a drunken man, and be at your wits
end, your tackling and fraughi snay be thrown overboard with your
own hands, you may call all the work of God in you into queſtion,
andi
Serm. 31. Preparation for Death and Jndgmeut
891
and your hull may be laid a drift cither to fink or ſwim. In theſe,
and the like caſes what will you do without cafting thc Anchor of
your Hope within the vail; and riding it out till Sun and Stars ap-
pear again?: O let the patience of hope have its perfect work, for
you will have great need hereof, that when you have done the will
of God, you may receive the Promiſe. Though the wiſe Virgins fell
aſleep, yet ſo far as they waited for Chriſt's coming, they exerciſed
their hope ; and ſuch can ſay at the Coming of Chriſt, Loe ibis is
our God, we have waited for him, and he will ſave us : This is the
Lord, we have waited for him, we will be glad and rejoyce in bis
Salvation.
Fourthly, Keep even accounts with God, and ſtill be perfecting
that repentance which is the work of every day, and let there be no
old reckonings between God and you; for ſo it may be with a frue
Believer, and it may be called to his remembrance in an evil day,
and lie heavy too upon his Conſcience. For this (1 conceive) was
Jacob's caſe, who had finned greatly in his fraudulent and furreptio
tious way of geiting the Bleſſing from his Brother Eſau, for which
he was not thorowly awaked to foc the evil of it, for che ſpace of
twenty years ; namcly', at his return from Padan. Aram, and that
Eſan was coming forth againſt him to be revenged on him; but
then his fin camc frelb to his remembrance; and he fet apart a night
to ſeek the Lord by folemn Prayer, and to wrefle with the Angel
of the Covenant. And what did he wreſtle with him for? You
may ſee by his Anſwer to the Angel, I will not let thee go without
# bleſſing, Gen. 32. 26. Why, did not his father bleſs him? Yes ;
I have bleſed bim; faith he to Efau ; yes, and he ſhall be bleſſed;
Gen. 27:33. And not only ro; but when Ifasc ſent him to Padari--
Aram, he bleſſed him agiin, Gen. 28: 1 Bit Jucob would not truit
to this, feeing the firſt and chief billing ( which was due to him
by Oracle and Promiſe ) had an ill foundation, as to the manner of
obtaining it, and in that reſpect there was a flow in the Title,
which therefore now he ſtriveth to corroborate, before he dares to
look his Brother Eſau in the face; as if he ſhould ſay, My Father
indeed hath bleſſed me, but there was Error perſona, he miftook the
perſon, and therefore the Bleſſing is null; and moreover, what the
mcaning of this Providence is, that my Brother ihould come forsti
againtt ine in this hoſtile manner, I know not: Wherefore I hum-
by beg thy Bleſſing, and the confirmation of that Title which hach
ſo great an error in it.
Thus, God brought an old reckoning to his remembrance in fan
evil day, and ſet it on his conſcience, and put him to repent and mourn;
for he wept and made fupplication to the Angel, Hof. 12.4; He came not
off fo: catily, but was fain to wreſtle hard all nighr, to loſe his
reft, and to ſtruggle, and ſweat, and pray, and weep, and ſhed many
a tear, and to go halting afterward upon his Thigh unto his dying day.
Take.
892 Preparation for Death and Judgment:
Serm. 31
Take heed therefore of old Reckonings undiſcharged ; look back
and confider how it hath been, and omit not a day without revicw-
ing your Actions and Repentings; I ſay, as duly as the day deter-
mincih: ter not the Sun go down upon any guilt contracted, that
ſo your fins may be blotted out wben the times of refreſhing shall come
from the preſence of the Lord. And exerciſe your ſelf to have always
a Conſcience void of offence towards God and men, and this will the
better prepare you for the coming of Jeſus Chriſt both by Death and
Judgment.
Fifthly, Be much in the exerciſe of Goodneſs, Mercy, and works
of Liberality towards Chrilt in his nicdy Members, according to
your opportunity and power. For though you ſhall be ſaved by
your Fuiib, yet you ſhall be judged according to your Works. And
it greatly concerncth us, to be laborious in that Service upon which
the judginent ſhall paſs at Chrift's appearance, Mat, 25. 35 36. Call
your ſelf thercfore to an account what you have done in this way
for Chrilt, as how you have fed, cloached, viſited, relieved him in
his Members herc .on carth. And if this were more confidered,
ſuch as profeſs to Chriit, would be more active for him in ought
wherein they might be more ſerviceable to him; but when we fee
but little activity in the excrciſe of this Grace, we may well fear
there is but liccle Oil in the Veffell; for rich anointings will make
men agile and ready for every good work, inaſmuch as the fruit of
the Spirit is in all goodneſs, and they that hope for eternal Life
when Chriſt thall come by Death and Judgment, muſt ſeek for Glo-
ry, Honour and Immortality. not only in well-doing, but in continu.
ance in it. Beware of Omillions, and among others, of this great du-
In the Narra. ty. The Judgment will reach unto all fins, and to omiſſions in a
ſpecial manner, Mat. 25. 37, 38. For which, that learned and holy
Life & Death. Ofher was humbled upon his death-bed.
Thc Noblemao hath put a Pound into your hand, ſaying, Occ*-
pie til I come , yea , he hath given you many Pounds in a literal
ſenſc, with which you muſt trade, as well as with the Talents of
your Parts and Gifts of Grace: And I know you would be glad
to find Mercy with Onefiphorus, in tbe day of Chriſt ; Remeniber therca
fore, Blefjed are she merciful , for they all obtain mercy, Mat. 5.7.
But, He shall have judgment without mercy, who barb boemed no mer-
cy, whercas mercy rejoycetb againſt judgment. A merciful man is
io far from fearing judgment at Chriſt's coming, that he rather rc-
joyceth at the thoughts of it.
Sixibly, Exerciſe diligence and faithfulneſs in your particular Cala
ling. For when Chrilt ſpeaketh of his Coming, faith he, Be yeres.
dy, for in ſuch an bour as ye think not, the Son of man cometb. What
followeth? Wbo then is a faithful and wife fervant , wbom bis Lord
bstb made Ruler over bis houſhold, to give them meat in due feafon?
Blefed is that ſervant, mbom bio Lord when be cimeth, Mall find ſo
doing,
tive of his
Serm. 31.
Preparation for Death and Judgment.
898
doing. Mat. 24, 44, 45,46. When Chriſt was ſpeaking to this point,
faith Peter, Lord, Speakest thou this Parable to us, or even unto al?
Luke 12. 41. Truly Chrift fpakc it unto all, though in a ſpecial
manner to ſuch as Peter , for Chrift will have an account how cve-
ry one of us have managed our particular Callings. But they that
arc Stewards in the Houſe of God, which is his Church, have a
very grcat account to give; and it is required of them in a ſpecial
manner , that a man be found faithful, and of all Chriſt's ſervants,
his Stewards have moſt to anſwer for'; that if a diſpenſation of the
Goſpcl, and the carc of rouls were not committed to them, he that
underſtandeth the weight of Stewardſhip, would dread to under-
take it; but a neceſſicy is laid upon them, and wo unto tbem if they
preach not the Goſpel. It is ſaid of Culvin, that when Nature began Atelche Adam
in vit. Calvo
to decline in him, and the ſymptoms of a dying man appeared on
him, he would be diligent at his Studies, from which his friends
diſwading him, faith he, Nunquid me Dancinus invenier otiofum?
Shall my Maſter find me idle? Let fuch therefore, and all bc dili-
gent and faithful in their reſpective places and employments : And
indecd cvery man is a Steward more or leſs. You know what the
Mafter faith of the flothful Servant, Take him and cast him into oui.
er darkneſs, there ſhall be weeping and gnaſhing of teeth. Such ffothful
fervants ſhall be under the tribute of eternal pains, Prov. 12. 24.
when the good and faithful Servant Mill be made ruler over many
things, and enter into the joy of bis Lord, Mat. 25.23. Would you
Hand before Chrilt at his coming? Oh dread Idleneſs and unfaith-
fulneſs in jour Callings, as you delire to be found of him in piaci,
at his appearance ! Fill up your days with Dury, and give your
time to him who gave it to you: Paul was a great lover of Chriſt
and his Appearance, and who more abundant in his Labours for
him? For he had the Conſcience of his indefatigablc induſtry and
fidelity in his work for his Mafter. Saith hc, I bave fought a good
fight, I have finiſhed my courſe, I have kept the Fuitb: 2 Tim. 4.7,
8. Hc mcaneth eſpecially his military faith and oath in fighting
good fight for Chrift. And wherefore do we hear him groaning lo
earneſtly, defiring to be cleathed upon with bis boufe which is from
Heaven? It was becauſe he laboured ambitiouſly, that whether preſent
or abſent, be might be accepted of him; For , faith he, We met all
appear before the Judgment.Seat of Cbriſt, that every one might receive
sbe things done in his body, according to tbat be bath dine, whether it be
good or bad, 2 Cor. 5. 2. with 9.10.
Laftly, That I might not multiply Particulars, let me add what
Chrift hath joyned together ; Sobriety, Watchfulneſs and Prayer. And
therefore take heed to your ſelves, lest at any time your bearts be over-
charged with ſurferring and drunkenneſs, and cares of this Life, and Luke 21,
sbat Day. come upon you unawares. Gird up therefore sbe loins of your 34,36,
mindir, beiſober; and bope to the end for obe Grück ibat is to be brought
anto-
892
Preparation for Death and Judgment.
Serm. 31.
unto you at the rovelation of Jesus Chriſt; for we are dead, and our
life is bid with Chriſt in God, and when Chriſt who is our Life shall
appear, then ſhell n'e appear in Glory will bim. Morrifie therefore
your earthly Members, Fornication, Uncleanneſs, inordinate Affections,
evil Concupiſcence, and Covetouſneſs, which is Idolatry. You must noc
only deny all vilible groſs ungodlineſs, which even the very Sons of
Morality will decline and decay; but alſo all worldly lufts, and
Their tecret operations, living Soberly, righteouſly and godly in this pre-
Lent world, loiking for shut blessed bope and glorious appearance of the
gest God, and unr Saviour Jeſus Chriſt. Take heed of Numbring in
cheie fccrei lufts; for ye are' children of the light and of tbe day, and
sterefore take heed that you need not us orbers do, but watch and be
Jober , for shey that feep, piep in the night, and they that are drunk,
are drunk in the night ; but let us wbu are of the day. be Sober, put-
ting on the Brexftplate of Faith and Love, and for an Helmet, the bope
of Solvarion , warching and praying always, shat ye may be accounted
worthy to eſcape thoſe things wbich fhall befal the foolith Virgins, and
that ye msy stand before obe Son of man, wobo is coming witb.ten sbox.
land of bis Saints to execute fudgment upon all, and therefore be fou
ber, and watch unto Prayer, ſeeing tke end of all things is ar band;
and look well to your Lamps, which are your Watch-lights, that
they bura brightly in this World's Midnighe, and pray particular.
ly for daily fupplies of Oil, and fincerity in all your Adions and
Duriis both to God and man; never omitting to beg for Death-
bed-Grace that fo you may live and die to the honour of your
Bridegroom. And as for this preſent World, uſe is as if you uſed it
not, and have no more to do with it than bare need requircch:
And let your Hearts and Houſes, and all your civil fecular Affairs in or
der, baving your converſations in Heaven, whence you look for Chriſt
the Savicur. And thus walking with God in the exerciſe of theſe
gifts of Grace, when we come to die, we hall change our places
only, but not our company. And let none of you behold Death at
a diltance, nor have it feldom in your thoughts, but daily in your
eye, that you may not fear it when it cometh. A Lion is not tcr.
r ble ro his Keepir that ſeeth him every day. You muſt frequently
converſe with God, Chriſt, Death and Judgment. For when Chriit
ſpeaketh of his coming to Judgment, he ſo expreffcth it, as if he
were to come in their time to whom he ſpake it, Matib.24. 42.
Mark 13.33, 35, 36,37. Luke 21. 34, 35, 36. And ſo indeed he did;
for hc comes to every man at the hour of his Diſſolution. And we
are his Agents or Factors in a foreign Land, and how foon he may
rectand us home, and call us to an Account, we know not. Say
not therefore, My Lord delayesb bis coming i left we are thereby
rccked into a midnight Meep, and ſcared with a midnight-cry of, Be-
bold the Bridegroom cometh, go ye oxt to meet him.
T
Semm.31.
Preparation for Death and Judgment.
895
I fhall not drain you much longer. You have heard what thoſe
Graces are, wbich are chiefly to be exerciſed in order to an actual prem
paration for the coming of Chriſt by Death and Judgment. I now
commend them to your daily exerciſe ; and for your encouragement
therein ſhall leave a few Conſiderations with you, and conclude.
Firſt, That the Door of eternal Relt and Glory ſhall fand open
for you at Chriſt's coming to you by Death. Why?
1. Becauſe you are ready; and they that are ready, go in with the
Bridegroom. God hath made you meet to be parsakers of the inberi.
tance witb the Saints in ligbt, Col. 1. 12. and bath wrought you for
obe Jelf ſame thing, 2 Cor. 5.5. You are a Voffel of Mercy prepared
for Glory, Rom.9.23.
2. You admitie's Chriſt into the door of your hearts, when there
be ſtood and knocked, Rev. 3. 20.
3. You had your converſation in Heaven, whilft you lived here on
carth. It was your Father's houſe where you uſed daily to converſe, the
doors whereof ſhall open to you at your Diath.
Secondly, Conſider the place into which you ſhall be admitted;
for the wiſe virgins ſhall enter into the King's Palace, Pſal. 45. 14. 15.
into Paradiſe, the third Heavens, your Father's Houſe, a city that
baib foundations, whoſe Builder and Maker is God, Heb. 11.10. A
magnificent Strudure ſurely, that hath ſuch a Builder and Maker i ro x UTAS
one that hath built the City moft artificially and curiouſly, and for Smurezès.
publick thew, as the original words do import. Such a City it is,yea,
@ Kingdom prepared for you from the foundation of the world, Mat. 25:34.
The first handtai of God's workmanſhip, Gen. 1.1, This is the place
whither you ſhall enter.
Thirdly. You (hallenter thither with the Bridegroom, even our Lord
Jeſus Chrift; and this is heaven enough, vim, to be where Chritt is,
Luke 23.42, 43. Jon 14:3. & 17. 24. Phil. 1. 23. i Thef.4.17. Hea-
ven is deſcribed by being with Chriſt. And when Christ till deſcend
from heaven with a fhout, to judge the world, if all the Saints (ſuppoſt)
ſhould not deſcend with him, but any of them be left behind, what an
alteration would they find in hcaven? whercas all of them going with
Chrift, it is all one as if they were ſtill in heaven with him. You know
Paul was caught up into the third beavens, and yet when he comes to
dcfaribc heaven, and thc Saints everlaſting happineſs there, he calls it
being for ever with Cbrift : for this is a comprehenfive expreſion. How
fo
1. If the Saints ſhall be with Chrift, then ſhall they be exempt
from
all troubles and trials; theſe fall off from them like Elijah's Mantle,
when he went to heaven. There is now a glorious door of partition
between theſe and them, they are all excluded, viz. Sin, Sorrow, As
Non
fiictions,
896
Preparation for Death and Judgment.
Serm.
fictions, Reproaches, Neceſſities, Perfecutions, Poverty, Sickneſs,
Pain, Death, Curſe, wicked men and Devils; you ſhall never be
troubled with theſe any more.
2. If they enter in with Chriſt, they ſhall enjoy the Father in him,
John 20. 17. and be filled with the Holy Ghoft from them both, and
intreby with unſpeakable conſolutions, and the fulneſs of God, and they
Thill live for ever in the immediate contemplation, and viſion and fruition
of one God in three perſons, and be repleniſhed to the brim with eter-
nal love from them and to them.
3. You ſhall enjoy the fellowſhip of an innumerable company of An-
gels, and ſhall chen know who they are, and love them entirely, and
be as intimatel. beloved of them, thi ugh now in your prefent ftare you
cannot bear the preſence of one of them.
4, You ſhall fit down with Abraham, Iſaac and Jacob in the Kingdom
of Heaven, and enjoy communion with the Spirits of juſt men made pere
feel, Heb. 12. 23. All this followeth from your entrance into Heaven with
Chriſt.
.
FuarthlyConſider that you ſhall enter into Heaven with Christ the
Bridegroom, and therefore to be married to him. And hence again ic
,
will follow,
1. That there will be the nearek relation poſſible between Chriſt and
you; for you ſhall be one conjugally for ever with himn. You are one
with him myftically and matrimonially, who is one with the Father el-
fentiall!".
2. You ſhall be invelted with unutterable Glory, ſeeing it is a Mara
riage time, wherein the Bridegroom and Bride thall ſhine in the richeſt
Auire and Embroydery that is in all the Wardrobe of Heaven, Chriſt
and the Saints ſhall wear the very fame Glory John 17. 22.
3. There ſhall be unconceivable Love, Joy, Delight and Compla-
cency between the Bridegrooin and the Bridc; and as the Bridegroom ree
joyceih over the Bride, fo fhall the Lord Jelus rejoyce over his Spouſe. O
there will be a molt glorious, delightful loving, ſweet familiarity and con-
jugal rcjoycing between Chriſt Jeſus and the Saints ! Marriage-joy upon
carth isuſually great what then will that be in Heaven, when ihall be fulfila
led that which Chriſt ſpake at his laſt Supper? Iwill not drink of the fruit of
the Vine until the day that I drink it new with you in my Father's King
dom, Mat. 26.29. Where, by fruit of the Vine, we underſtand Wine,
which maketh glad the beart of max, Pfal. 104. 15. and cauſeth it to re-
joyce, and ſhadoweth out the Love of Chriſt, and Joys of Heaven to us;
Cant. 1.2,4 And by New, we underſtand other, Mark 16. 17. with
A&Us 2. 4 in the Original. So that in this Marriage there ſhall be new,
i.e. other (yea, othergeſs) wine, viz. Love, Jny and rejoycing, than
there is in the Lord's Supper For Chriſt,who kept the beſt wine to the laſt
at the Marriage in Gana in Galilee, will ſurely do ſo at his own Marriage
at the last day.
4. This
Serm. 31
Preparation for Death and Judgment.
887
Lorem
This Marriage is not on Earth, but in Heaven, and therefore it hall
ncver diffolve, as Marriages on Earth do, but continue unto Eternity. O
how will onc Holy Angels rejoyce and ting at this Marriage! For they
that ling at the Birth of Chriſt when he lay in the Manger, will fing to
the pu pole at his Marriage, when he ficteth upon his Throne in the
higheit Glory
Now the confid rition of theſe things is greatly inducing to be very
Audious in actual preparations for the coming of Chrift. Be ye therefore
much in the exerciſe of Faith, Hope, Love, Repentance, Goodneſs,
Mercy, and works of Bounty. Diligence and Faithfulneſs in your Cal.
lings, Sobricty, Watchiulneſs and Prayer, that ſo at laſt you may have
an entrance miniſtred unto you abundantly into the everlaſting Kingdom.
of our Lord and Saviour Jeſus Chriſt,
And now, Brethren, Abide in hiin, that when he ſhall appear, you
may haye confidence, and not be aſhamed before him at his coming ; but
lift up your heads with jo, unſpeakable and full of Glory. Hear wiſdom
therefore, and receive inftruction, that you may be wiſe in the latter
end. And God himſelf and our Father, and our Lord Jeſus Chriſt make
you to encreaſe in all theſe Preparatory Graces, to the end that he may
eſtabliſh your hearts unblameable in Holineſs before God, even our Fa-
ther, at the Coming of our Lord Jiſus Chriſt with all his Saints. And
now, Grace be with all them that love him in fincerity. Amen.
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