Spiritual Perfection Unfolded and Enforced from 2 Corinthians 7:1, Chapter 12

Spiritual Perfection Unfolded and Enforced from 2 Corinthians 7:1 · Chapter 12

p. 377CHAP. XII.

The effectual means to rise to Perfection in Holiness. Unfeigned Faith in our Saviour, who is the efficient and exemplary cause of inherent Holiness. Prayer a means to obtain an increase of Holiness. Frequent and attentive hearing, reading and meditation of the Word, a means of growth in Grace. The Word must be mix'd with Faith, and an earnest desire to improve Grace by it. It must be laid up in the Mind and Memory. It must be sincerely received. The Religious Use of the Sacrament of the Lord's Supper, an excellent means to increase Grace. Repentance, Faith and Love, are improved by it. The renewing our Covenant with Christ in that Ordinance, is of great use for the advancing of Grace. The Religious Observation of the Lord's day, makes us more holy. The frequent discussion of Conscience is very instrumental to increase Holiness. It must be distinct in comparing our Actions with the Rule, serious and sincere as previous to divine Judgment, with resolution to reform what is amiss, and frequent.

I Will now proceed to declare the means that are effectual for our obtaining Holiness in degrees of eminence.

p. 3781. Unfeigned Faith in the Lord Jesus Christ, who is the meritorious, efficient and exemplary Cause of inherent Holiness, and Actions flowing from it. The Death of Christ was our Ransom, not only to release us from the Curse of the Law, but the dominion of Sin: These were inseparable in the design of our Redeemer; and are in the accomplishment of it: None are pardon'd, but they are sanctified. If the reimpression of the Image of God in us, had been only requisite for the restoring us to his Favour, our Saviour's dying had been unnecessary; his Instruction and Example, with the sanctifying Spirit's Operations, had been sufficient: But till our Guilt was expiated, the Fountain was sealed, no emanations of Divine Grace flow'd forth. Christ gave himself for us, that he might redeem us from all iniquity, and purifie us to himself a peculiar People, zealous of good works.

Christ is the efficient Cause of our Holiness. We receive from God, the Author of Nature, the Natural Life, with all its Faculties; and by the concurrence previous and concomitant of his powerful Providence, we act in the order of Nature: But the Supernatural Life is conveyed to us from the Son of God, the Mediator; Of his fulness we p. 379receive Grace for Grace: Our increase is from our Head, the Fountain of Spiritual Sense and Action. The Holy Spirit, who inspires us with the divine Life, confirms and improves it was purchased by his Sufferings, and is confer'd in his Exaltation. As in the operation of the sensitive Faculties, though the Eye be clear and qualified for sight, yet 'tis necessary there be a supervenient Light to irradiate the Air, and actuate the visive Spirits, that there may be a discovery of Objects: Thus after the Soul is renewed by habitual Grace, there is necessary the exciting assisting Grace of the Spirit, to draw it forth into exercise every hour. The Sun is the heart of the World from which all vital cherishing Influences are derived: Thus from the Sun of Righteousness with healing in his wings, continual Influences proceed; without which, the Life of Grace would languish and decay. In this there is a disparity between the visible Sun, and the spiritual: though the fruitfulness of every Plant is from his vital Heat, and descending Influences, yet the quality and kinds of the Fruits, is from the Sap that distinguishes them: Grapes are from the Vine, and Peaches and Apples are from several Trees; but every Grace in the Saints is from the descending influences of Christ. p. 380Now Faith is the means by which we receive the emanations of Grace from Christ. The Apostle tells us, The Life that I live in the flesh is by Faith in the Son of God. The first plantation of Holiness, and the highest perfection of it attainable in the present Life, is by Faith, that unites us to Christ. A sincere reliance on him for continual supplies of Grace, gives vertue and efficacy to the means prescribed in the Word. We are commanded to grow in Grace, and in the experimental knowledge of our Lord and Saviour Jesus Christ, the effectual means to obtain it.

3. Contemplate our Saviour as the exemplary Cause of our Holiness. His Pattern is not only a powerful one (which is considered before) but means to bring us to Perfection. We are directed to look to Jesus, the author and finisher of our Faith, that we may run the race set before us, till we come to its period and perfection. In the Gospel there is a divine representation of the Obedience and Sufferings of our Saviour, wherein every Grace that adorns the Children of God, is exactly represented, and all the Afflictions and tender Tryals, wherewith God exercises them in order to their Glory, were consecrated by his Example. This is not a dead Object proposed to our p. 381view, but has a vital efficacy to transform us into his Likeness; as the sight of the Brazen Serpent conveyed a healing Vertue to the wounded Israelites. The Apostle tells us, that we all with open 2 Cor. 3. 18.2 Cor 3:18Face, beholding as in a glass, the Glory of the Lord, are changed into the same image, from Glory to Glory, as by the Spirit of the Lord. The Gospel is the Glass, wherein there is a permanent Image of Christ in his Life and Death, a full manifestation of all his Vertues; and this sight, by the operation of the Spirit, changes us into his Likeness, from Glory to Glory; that is, by several degrees of Grace to a full conformity to him in Glory. As a Painter often fixes his Eye upon the Object, to form in his Imagination the Idea, that guides his Hand in the designing and colouring the Face, that the Copy may resemble the truth of Nature in the original: So we should consider the Holiness and Perfection of our Saviour's Actions, and draw the first Lines of Resolution to imitate him, and every day endeavour to fill and compleat them in Actions, till Christ be form'd in us. Let us often compare our Lives with the Life of Christ, that we may see our Imperfections in his Excellencies, which will discover them, and how to correct them.

p. 382Now, in that particulars are most instructive, I will consider two Examples of our Saviour for our Imitation, in Duties of difficult practice. The first is, the Duty of Admonition, wherein great Prudence is requisite, mix'd with tender Love, lest the Reproof be taken for a Reproach, and the Person be provok'd and not reform'd; and with Zeal that may give efficacy to our Counsel. A Reproof must be managed like binding of a wounded part, which must be neither too strait, nor too slack, lest it should oppress and exasperate the Wound, or lest there be not a close application of the Medicine. Of this mixture of Affections we have a clear discovery in our Saviour's carriage towards his Enemies▪ 'Tis related in the Gospel, That a Man Mark 3. 5.Mark 3:5with a wither'd hand was present in the Synagogue; and some watched whether our Saviour would heal him on the Sabbathday, that they might accuse him of profaning it: And when he propounded the question, whether it were lawful to do good or evil on the Sabbath-day? they maliciously held their peace: which occasion'd his looking on them with Anger, being grieved for the hardness of their Hearts. This exact Pattern we should follow, joining mild Severity with melting Compassion, in reproving offenders.

p. 383The other instance is, how to Compose our Spirits, and resign our Wills to God, in the approaches of very afflicting Evils. Our Saviour in the apprehension of his impendent Suffering, exprest a great perplexity, Now is my soul troubled, and what shall I say. The fearful expectation of the just and heavy punishment due for our Sins, perplex'd his Holy and Humane Nature: he address'd a Request to God, Father save me from this hour, but it was with a Revocation, but for this cause came I to this hour: it was subordinate to his main desire, Father, glorifie thy Name. When he wasJoh. 12. 27, 28.John 12:27John 12:28 seized by his bloody Enemies, and Peter struck with his Sword one of them, he repress'd his rash Zeal with that Consideration, The Cup which my Father has given shall I not drink of it? He regarded his Soveraign Will in giving it, and withQui in se non habuit quod ab illo calice sanaretur, ne tu dedignavis bibere, cui opus est ut bib…. Aug. Submission drank of the dregs of it. How instructive is this to us, to take the hottest and bitterest Potion that God our Father and Physician prepares for us.

2. Prayer is an Effectual Means to obtain an increase of Spiritual Blessings. 'Tis the Law of Heaven, that Blessings are to be obtain'd by Prayer, for this is most Honourable to God, and Beneficial to us. 'Tis the Supreme Act of Religious p. 384Worship, discover'd by the Light of Nature to the Heathens. Prayer is the Homage due to his Eternal Greatness, the most glorious acknowledgement of his All-sufficiency: that he is Able and Willing to relieve our Poverty from his immense Treasures, notwithstanding our unworthiness: for we are less than the Qui fingit sacros auro vel marmore vultus, non facit ille Deos, qui rogat, ille facit.least of his mercies, and deserve the severe inflictions of his Justice. 'Tis the setting our Seal to his Truth, that he is a God hearing Prayer. 'Tis very beneficial to us: for it engages us to receive his Benefits with Adoration and Thankfulness, and prepares us to receive new Favours; and by our obtaining Blessings in this way, we have a more Clear and Comfortable Sense of his Love, that gives the sweetest Tincture and Relish to them.

'Tis true, Prayer is not requir'd to inform God, or to incline him to be Gracious, and sometimes from his exuberant Goodness he prevents our desires, but we cannot regularly expect his Blessings without the Sense of our Wants, and Prayer to supply them.

Now all Blessings are originally from God, but some are immediately from him. As the Sun inlightens the World by its presence in the Day, and the Moon and Stars inlighten it in the Night, by p. 385Light borrowed from the Sun. St. James tells us, Every good and perfect gift descends from above, from the Father of Lights: All Blessings in the order of Nature, the Qualities of the Body, Beauty, Strength, Health; or the Endowments of the Mind, Knowledge, Wit, Eloquence are his Gifts; all Temporary Talents, Riches, Power, Dignity are from him, by the mediation of second Causes: but there are more precious and perfect Gifts that come from him immediately as the Father of Lights, Sanctifying Graces, and Spiritual Comforts, by the Illumination, and Infusion of the Holy Spirit.

The first sort of Blessings we are not to pray for absolutely, for they may be pernicious, by our abuse of them, to our Souls, and are often bestowed upon Reprobate Sinners. But the other kind, saving Graces, deserve our most ardent desires. As the hart pants after the waterbrooks, Psal. 106. 4.Ps 106:4our Souls should seek after the Favour of God; and Sanctifying Grace, the infallible Testimony and effect of it. We must pray for them unsatisfiedly, not content with any thing else, nor without excellent degrees of them. David breaks out his ardent desires, O that my wayes were directed according to thy Statutes. O that my Soul may be baptiz'd p. 386with the Holy Ghost as with Fire, to purifie and refine me from all my dross: that as Gold taken from a vein of Earth, receives such a lustre from the Fire, as if it were the sole product ofNomen terrae in igni reliquit. Tert. Fire, so my renovation by the Spirit may be so intire, that all Carnality may be abolish'd.

Our Prayers should be for our perseverance in well-doing. Perseverance is a most free Gift of God, a new Grace superadded to what we have received, without it we shall forsake God every Hour. God promises to give the sanctifyingEzek. 36. 25, 26, 29, 30.Ezek 36:25Ezek 36:26Ezek 36:29Ezek 36:30 Spirit as a permanent Principle of Holiness in his People, to cause them to walk in his Statutes, and declares, for this I will be enquired of by the house of Israel. We must imitate Jacob, who wrestled with the Angel, and would not let him go till he had blest him. This is an Emblem of fervent Prayer, wherein we strive with the strength and sinews of our Souls, and as it were offer violence to the King of Heaven to bestow Spiritual Blessings upon us.

Carnal Men are intemperate, greedy and passionate, in their desires of Temporal Blessings; tho' Reason, Religion, and Experience of their Vanity, should regulate them: They are impatient and insatiable, and will bear no denial nor p. 387delay but with regret, and reluctancy. But how remiss and cold are their desires for spiritual and eternal Blessings, they invite a denial. Their Prayers are defective in the Principle, they do not understand the value, and their want of them. Divine Grace, the gift of God's saving Mercy, the dear purchase of the Sufferings of Christ, the precious fruit of his Holy Spirit, are of little price in their esteem. Our Saviour tells the Samaritan Woman, If thou knewest the gift of God, and who it is that asks thee, Give me to drink, thou wouldst have asked of him, and he would have given thee living water.

We are encouraged to be earnest and resolved Suppliants for the Graces of God's Spirit, because we are assur'd he is most willing to bestow them. Our Saviour sometimes encourages us from the resemblance of a Father, who cannot so unnaturalize himself, and devest his tender Affections, as to renounce his own off-spring, to deny a Child necessary Food for his subsistence: Will he give him a stone for bread, or a serpent for a fish? If ye then, being evil, know how to give good gifts to your children, how much more shall your heavenly Father give the holy Spirit to them that ask it? Sometimes he excites us to pray, and not to p. 388faint, from the Parable of an incompassionate Stranger, a Judge that was overcome by importunity to afford relief to one in distress. God delights to hear and answer those Prayers that are for his best Blessings. When Solomon prayed for Wisdom to Rule his People, God was so pleas'd, that he gave him Wisdom in an Eminent Degree, and as an accession, Riches and Honour. If we imitate Solomon in his Prayer, we shall have his Acceptance. St. James directs us, If any man wants wisdom, let him ask it of God, who gives liberally and upbraids no man: the Wisdom to manage Afflictions, that may be for his Glory and our Spiritual Advantage. He gives Liberally, which either respects the Affection of the Giver, or the Measure of the Gift, or the repeated Acts of Giving: and upbraids not, neither with their unworthiness, nor the frequency of their Addresses. Liberality among men is a costly Vertue, and but few have a Natural Generosity, or Christian Mercy and Means to express and exercise it. The Necessities of others do not affect Men with so quick a sense, as the parting with their Money to relieve them. As the Balsam Tree does not drop its healing Liquor, till the Bark is Cut. Sometimes the great number of Suiters is a p. 389pretence to excuse from the exercise of Bounty. None of these can be Conceived of God. There is nothing more Divine in the Deity, and becoming his Nature, than his Inclination to do good. As the Mother with equal Pleasure nourishes the Child with her Milk, as the Child draws it. For the breast is uneasie till emptied. God much more rejoices in doing Good, than we in receiving it.

We are also assur'd of obtaining Spiritual Blessings by the Intercession of the Mediator. The dignity of his Person, who is higher than the Heavens, the Son of his Love, the Merits of his Obedience and Sufferings assure us of his Power with God. He takes us by the hand, and brings as to the Father, perfumes and presents our Requests to obtain a favourable Reception. When we are under impressions of Fear, that God will deny our Prayers for Spiritual Blessings, 'tis as if there were no Love in the Mediator, nor prevalency in his Mediation.

Besides, the Spirit of Holiness is plenteously Conveyed under the Dispensation of the Gospel. The gift of the Spirit, in the richest degrees, was reserved as an Honour to Christ in his Ascension.

p. 390'Tis said, The Holy Ghost was not yet given, because Jesus was not yet glorified. The Blood of Christ was liberally shed, that the Spirit might be liberally poured forth. But the bestowing of the Spirit, was at the Triumphant Ascension of Christ. Thou hast ascended on high, thou hast led captivity captive, and received gifts for men: that is, from the Father, as the Reward of his Victory, that he might dispense them to Men. The Principal Gift is the Holy Ghost, comprehensive of all good things. The Promise is perform'd under the Gospel, I will pour forth of my Spirit, the Spirit of grace and supplication, upon all flesh. There were some Sprinklings of it under the Law, and confin'd to a separate Nation, but now showers are poured down upon all Nations, to purifie them, and make them fruitful in Good Works. The Apostle declares the admirable Efficacy of the Gospel, The Law of the Spirit of Life has freed me from the Law of Sin and Rom. 8.Rom 8Death. The Spirit of the Fiery Law, so call'd with respect to its Original and Operations, convinc'd of Sin, and constrain'd Conscience to inflict tormenting impressions on the Soul the Presages of Future Judgment: but afforded no Spiritual Grace to obey it. Therefore 'tis said to be weak and unprofitable. But theHeb. 7. 18, 19.Heb 7:18Heb 7:19 p. 391Gospel conveys Supernatural Strength, to obtain Supernatural Happiness. 'Tis foretold concerning the state of the Church in the times of the Gospel, He that Zech. 12. 8.Zech 12:8is feeble among them shall be as David, and the house of David shall be as God, as the Angel of the Lord before them. Add farther the Holy Spirit directs our desires, and God knows the mind of the Spirit, who makes intercession for us according to the will of God. Christ is our Advocate in Heaven, and the Spirit in our Hearts, by inflaming our Affections, and exciting in us filial Trust in the Divine Mercy. They that wait on the Lord, shall renew their strength. If we are impotent in resisting Temptations, and in doing the Will of God, when Divine Assistance is ready upon our desires to confirm us, our Impotence is voluntary and does not excuse us from Consequent Sin, but is an antecedent Sin. The sharpest Reproof we read from our Saviour to his Disciples was for their guilty Impotence: Jesus answer'd and said, O faithless and perverse generation, How long shall I be with you? How long shall I suffer you? He had given them Power to heal Diseases, and expel Evil Spirits, but they had not used the means of Prayer and Fasting, that was requisite for the exercise of that Power. How justly do we deserve p. 392that stinging Reproach, who, notwithstanding the Gospel is the ministration of the Spirit, do not by continual fervent Prayer apply our selves to God, to partake of a rich abundance of Grace from the Holy Spirit?

I shall only add, that as Prayer is a means to obtain more Grace by impatration, so by the exercise of Grace in Prayer 'tis increas'd. Frequent Prayer has a cleansing Vertue, in that as those who often come into the King's Presence to speak to him, are careful to be in decent Habits, that they may not be disparag'd in his sight; so those who draw near to God, will cleanse themselves from Sin, that they may be prepar'd to appear before his Holy Majesty. Humility, Faith, Reverence, Love, Zeal, Resignation to the Divine Will, Compassion to the Afflicted, and other excellent Graces, are exercised in Prayer, as the sphere of their activity; and as acquir'd Habits so infused, are improved by exercise. Frequent shooting not only makes persons more skilful in directing the Arrow to the Mark, but more able to draw a stronger Bow. None are more holy in Conversation, than those that give themselves to Prayer. Our Saviour prayed himself into Heaven, and a Divine Lustre appear'd in his Countenance. p. 393By our drawing near to God, the beauty of Holiness will be impress'd upon us, and brighten our Conversations. Briefly, according to the raised operations of Grace in Prayer, we shall obtain more excellent degrees of it from Heaven; for in bestowing the first Grace, God is a pure Giver, but in dispensing new degrees of Grace, he is a Rewarder, according to the Promise, To him that hath shall be given.

3. Frequent and attentive Hearing and Reading the Word, and serious Meditation of it, is a means appointed by the Divine Wisdom and Goodness, for our growth in Grace. The conception and propagation, the sustaining and increasing the Spiritual Life, is by the Word of Truth: 'Tis therefore compar'd to those things that are the productive and preserving Causes of the Natural Life: 'Tis the incorruptible Seed and Food, to beget and nourish the Spiritual Life: 'Tis Milk for Babes, Wine for the faint, and strong Meat to confirm those of maturer Age. There is an objective Vertue in it, whereby 'tis apt and sufficient to regenerate us, and to increase the vigour and activity of the new Life. The Apostle calls it, The Power of God to our Salvation. The word of Grace is able to build us up to an inheritance p. 394among them that are sanctified. 'TisActs 20. 30.Acts 20:30 a kind of Miracle in Nature, that aMiratur que novas frondes, & non sua p…ma. Sience of a good Tree grafted into a sowre Stock, draws the vital Moisture from the Root, and converts it for the producing generous and pleasant Fruit: The ingrafted Word being a Divine Doctrine, over-rules the Carnal Nature, and makes the Mind, Will, Affections and Actions, holy and heavenly, answerable to its quality. The Commands of it are clear and pure, directing us in our universal Duty; the Promises are precious, encouraging us by the prospect of the Reward; the Threatenings terrible, to preserve us from Sin. There is an instrumental fitness in the Word preached to perfect the Image of God in us; for the manner of conveying the Revelation to us, has a congruity to work upon the subject to whom 'tis revealed. The first insinuation of Sin was by the Ear; the first inspiration of Grace is by it: Through the Ear was the entrance of Death; 'tis now the gate of Life. In Heaven we shall know God by sight, now by hearing. When a Minister of the Gospel is inlightened from Heaven, and zealous for the Salvation of Souls, he is fitter for this Work, than if an Angel were a ministring Spirit in this sense, and imployed in this holy Office: For p. 395he that Preaches has the same interest in the Doctrine declar'd by him; his everlasting Happiness is nearly concern'd; and therefore is most likely to affect others. When a holy fire is kindled in the Breast, it will inflame the Lips; the Mind convinces the Mind, and the Heart perswades the Heart. But we must consider, that as the Instrument cannot effect that for which 'tis made, without 'tis directed and applyed for that end; so without a superiour influence of the Holy Spirit, that gives vital Power to the preaching of the Word, 'tis without efficacy. What our Saviour speaks of the Natural Life, is applicable to the Spiritual, Man lives not by Bread alone, but by every Word that proceeds from God's mouth. A Minister, with all his Reason and Rhetorick, cannot turn a Soul from Sin to Holiness, without the Omnipotent Operation of the Spirit. The Apostle tells the Thessalonians, that the Gospel came not to them in Word only, but also in Power, and in the Holy Ghost: The Gospel then comes only in Word, when it pierces no further than the Ear, that is the sense to try Words, and distinguish different Sounds and Voices: But the Truth of God, directed and animated by the Spirit, doth not stop at the Ear, the door of the Soul, but passes into the Understanding p. 396and the Heart, that make a change so real and great in the qualities of Men, as is express'd by substantial productions: 'Tis therefore said, We are begotten and born again by the incorruptible seed of the Word.

The Word becomes effectual for the increase of Holiness when 'tis mix'd with Faith, which binds the Conscience to entire Obedience. 'Tis the Word of God, our King, Law-giver, and Judge; the Rule of our present Duty, and of future Judgment, in the great day of decision. The Divine Law is universal and unchangable, and the Duties of it are not necessary for some, and needless for others, but must be obeyed without partiality, notwithstanding the repugnance of the Carnal Passions: When 'tis seriously believed and considered, the hearers are induced to receive it with preparation and resolution of yielding to it. There is no Truth more evident nor injur'd than this, that perfect Obedience is due to the Will of God, declar'd in his Word: This all profess in the general, but contradict in particulars, when a Temptation crosses the Precept. Now the first act of Obedience to the Truth, is the believing it with so stedfast an assent, wrought by the Spirit, that it p. 397purifies the Heart, and reforms the whole Man,

2. With Faith there must be joyn'd an earnest desire to grow in Holiness. This is declar'd by St. Peter, As new born babes desire the sincere milk of the Word, that ye may grow thereby. In the Natural Life there is an inseparable Appetite of Food to maintain it; the inward sense of its necessities, causes a hunger and thirst after suitable supplies to preserve and improve it. This is experimented in every one that is born of the Spirit; they attend and apply the Word of God to them, not merely to prevent the sharp reflections of Conscience, for the impious neglect of their Duty, for that proceeds from Fear, not from Desire, but to grow in Knowledge and Holiness; not in an aiery flashy Knowledge, that is only fruitful to increase Guilt and Punishment, but substantial and saving Knowledge, that is influential upon practice. Hearing is in order to doing, and doing is the way to Happiness. 'Tis not the forgetful hearer, but the doer of the Word shall be blessed in his deed. The bare knowledge of Evil does no hurt, nor the bare knowledge of our Duty without practice, does no Good. Feeding, without digesting the Food, and turning it into Blood and Spirits, p. 398affords no Nourishment nor Strength. The most diligent hearing, and comprehensive knowledge of our Duty, without practice is not profitable. The enemy of our Souls is content that Divine Truths should be in our Understandings, if he can intercept their passage into our Hearts and Conversations. He practices over continually the first Temptation, to induce us by Guile to choose the Tree of Knowledge before the Tree of Life. We are therefore commanded to be doers of the Word, not hearers only, deceiving our own Souls.

3. That the Spiritual Life may be increased by the Word, it must be laid up in the Mind and Memory, and hid in the Heart. David says, I have hid thy Word in my Heart, that I may not sin against thee. His Affection to the Word caused his continual Meditation of it, that it might be a living Root of the Fruits of Holiness in their season. If there were the same care and diligence in remembring and observing the Rules of Life prescrib'd by the Wisdom of God in the Scriptures, as Men use in remembring and practising Rules for the recovery of the Health of their Bodies, and 'tis justly requisite there should be more, (since the Life of the Soul infinitely excels the p. 399Life of the Body) how holy and blessed would they be?

The Advice of the Roman Physician that is conducive for the Health of the Body, is applicable to the Soul; After Post satietatem nihil agendum. Celsus.a full Meal abstain from laborious Actions, that the heat of the Spirits may be concentered in the Stomach for Digestion; otherwise, if diverted and imployed in Labour, the Stomach will be filled with Crudities. Thus after hearing the Word, our thoughts should not be scattered in the World; but we should recollect and revolve it in our Minds, that it may be digested into practice. 'Tis said of the Virgin Mary, She kept th…se sayings, and Luke 2. 19.Luke 2:19pondered them in her heart.

There are powerful Motives to ingage us to a conscientious attendance upon this Duty. Our Saviour tells us, He that hears me, that is, with subjection of Soul, hath Eternal Life. And in one Instance he has declar'd, how much approv'd and acceptable it was to him: For when Martha was imployed about entertaining him, and Mary was attentive to receive his Instructions, he said, Mary has chose the better part, that shall not be taken from her. His feeding Mary was more pleasing to him, than to be fed by Martha. But how many neglect and despise this Duty? Some pretend they know enough; p. 400such, if they do not want Instructers▪ want Remembrancers of their Duty. Others are infected with Pride, and a worse Leprosie than Naaman's, of whom we read, that when the Prophet sent him a Message, that he should go and wash in Jordan seven times, and he should be clean; he was wroth, and said, Are not Abana and Pharpar, Rivers of Damascus, better than the Rivers of Israel? May I not wash in them, and be clean? So there are some, who being directed to wash themselves often in the waters of Life, the Scriptures of Divine Inspiration, are apt to think, Are not the Rivers of Greece and Rome, the eloquent Discourses of Philosophers, better, more perfective of their Minds and Actions, than the plain Rules of the Word? But this proceeds from affected Ignorance, and wilful perverseness; for not only supernatural Doctrines, necessary to be believed, are only revealed in the Scripture, but the Rules of Moral Duties, necessary for practice, are clearly and compleatly only laid down in it.

Besides, as every thing in Nature has its Vertue by the appointment of God, and works for that end for which it was ordain'd; so the preaching of the Gospel was appointed to begin and maintain the Life of the Soul, and powerfully works p. 401to that end. The attendance … has a Blessing annex'd, and the neglect exposes to Divine Displeasure; He that withdraws his Ear from hearing the Law, his Prayer shall be an abomination. And let it be seriously ponder'd, there is a time coming, when only Prayer can relieve them.

I shall add, that the serious reading the Scripture, that there may be an impression of the Characters of its Purity on the Soul, is a Duty of daily revolution. We are commanded, that the Word of God should dwell richly in us, in all wisdom▪ As the Soul quickens the Body by its residence, and directs it in all its motions; so the Word should be in the Soul an inward principle of Life, to direct and excite, and enable it for the performance of every Duty. This Advice of the Apostle is comprehensive, of all other Precepts, and the effectual means of obtaining Perfection. Our Reading must be with observation, and applying the Word for our Good. There is a great difference between sailing on▪ the water for Pleasure, and divin… in it for Pearls: Some read the Scriptures▪ to please their Minds in the History of the Creation, and the Wonders of God's powerful Providence, and the various Events in the Kingdoms of the World, p. 402recorded in them. But there must be diligent Enquiry for Spiritual Treasures to enrich the Soul.

How Careless are the most of this Duty? There are above Eight Thousand Hours in a Year, and how few are employed in Reading the Scriptures, that direct us in the Everlasting Way? The common pretence is necessary Business: but all Excuses are vain against the Command of God. Is the working o… our Salvation an indifferent idle matter? Must the principal Affair of our Life, be subordinate to lower Concerns? The infinite business of Governing a Kingdom, is no exemption to Princes from Reading the Word of God: for the Command is to him that sits on the Throne▪ to read the Law of God all the days of … Life, that he may fear the Lord, and do … Statutes.

3. The Word must be sincerely received as 'tis sincerely deliver'd. The Rule is, to lay aside all superfluity of naughtiness, and receiv… the engrafted word, that is able to save our Souls. There is no food more easily turn'd into Blood tha… Milk: but if the Stomach be foul, … sowers and corrupts, and is hurtful to the Body. The Word of Grace, if received into a sincere Heart, is very nutritive, it Confirms and Comforts the p. 403Soul: but if there be false Principles, Carnal Habits, Sensual Affections, it proves dangerous. A Carnal Man will set the Grace of the Gospel against the Precepts, and apply the Promises without regarding the Conditions of them, and from holy Premisses draw sinful Conclusions.

Briefly, Hearing the Word is not an Arbitrary, but an indispensable Duty. The Psalmist puts the question, He that planted the ear, shall not he hear? and it may be said with the same Conviction, He that gives us the faculty of hearing, shall not he be heard? But we must not rest in the bare hearing, for 'tis an introductive preparing Duty in order to practise. There may be an increase in Knowledge, some Convictions like a flash of Lightening, some melting of the Affections, like a dash of Rain, soon over; some Resolution▪ of Obedience, but without sincere practise, the Man is a Hearer only, and deceives himself. Every Sermon that he hears will, notwithstanding his vain Hopes, be an argument against him at the Day of Judgment. The Residence of the practical Truths is rather in the Heart than in the Head: if they are only in the Head, they are kept in unrighteousness: yet there is no deceit more Common. Men think they are p. 404enrich'd with the Ideas and Notions of Divine Truths in their Minds, without the habits of Graces in their Hearts. Briefly, The End and Work of the Evangelical Ministry is the Perfection of the Saints▪ as the Apostle declares, We warn every man, and teach every man, that we may present every man perfect in Christ Jesus. This testimony is given of Ep… phras, a Servant of Christ, That he always labour'd fervently in Prayer, that the Colossians might be perfect and compleat in all the will of God.

3. The Religious Use of the Sacrament, of the Lord's Supper, is an excellent Means for the Increase of Grace. The state of Grace is represented under the Similitude of a New Man, born from Heaven, and partaker of a Spiritual Life, that Consists in Holiness and Joy. This Spiritual Life supposes a Spiritual Nourishment to preser…e it, and a Spiritual Appetite, and that a Spiritual Eating and Drinking. Our Saviour denominates himself by the Character of Life: I am the way, the truth, and the life; he being the Principle and Preserver of the Spiritual Life. In the Sacrament, he is the Bread of Life: there are the Sacred Memorials of his Crucifixion, of his Body and Blood, which are meat indeed, and are drink indeed, that p. 405afford a more substantial and excellent Nourishment for the Life of the Soul, than the perishing Food that supports the Body. Our Saviour tells the Jews, Your fathers eat Mann… in the wilderness, John 6.John 6and are dead: the Bread of Angels could not preserve them from Death, but the Bread of God is the Principle of Eternal Life. He is pleased to deal familiarly with us, suitably to our Composition and Capacity, and humbles himself in a Sacramental Union with the Elements, that sight may assist Faith.

This is a positive Institution, that derives its Authority and Goodness from the Precept of our Soveraign and Saviour. It was his dying Charge to his Disciples, to which a special and most reverent observance is due. 'Tis revocable in its Nature, but not to cease without the Will of the Legislator, either expresly declar'd, or vertually by the ceasing of the end of it. As the Ceremonial Law is abolish'd by the same Authority that ordain'd it, the end of the Institution being obtain'd. But this Ordinance is by our Saviour commanded to continue till his Second Coming in Glory, the end of it being the revival of the memory of his Death.

I will not insist upon the several Conformities between the Natural Food and p. 406the Spiritual; for the principal Comparison and resemblance is in the End for which food is necessary and appointed, without which there can be no subsisting Life: but consider how the Life of the Soul is strengthened in this Ordinance, which is not a naked sign of his Sufferings for us, but the seal of the Covenant of Grace, and wherein our Saviour, though his bodily Presence be confin'd to Heaven, yet does really and spiritually exhibit himself with all his saving Benefits to sincere Believers. Consider how Repentance, Faith and Love are increas'd by this Ordinance.

1. Repentance is a Vital, Operative Grace, not only in mortifying Sin, but in bringing forth many excellent Fruits suitable to it. All the Terrors at Mount Sinai in giving the Law, cannot make such an impression on the Conscience of the righteous and fearful Anger of God for Sin, as the infliction of Wrath upon our dying Saviour. He receiv'd into his Breast the Arrows of the Almighty, that drank up his Blood and Spirits, though in himself he was perfectly Holy. Surely he has born our griefs, and carried our sorrows: he was wounded for our transgressions, and bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are heal'd. We read p. 407that Nathan was sent from God to David, when insensible of his Guilt of Murder and Adultery, to awaken him to review his Sin: he for that end us'd a very moving Parable, of a Rich Man that had many Flocks, yet to entertain a Stranger, rob'd a Poor Man of his only Lamb, and drest it for him. This David so resented, that he threatned the severest Revenge for such an unrighteous and unmerciful action. And when Nathan turned the point of the Parable against his Breast, charging him, Thou art the man, in what Agonies and Confusion was he surpriz'd, as his mournful Complaint declares. When we read in the Narrative of our Saviour's Sufferings, of the Treachery of Judas, the Malice of the Priests, the Fury of the People, the Cowardise of Pilate, and the Cruelty of the Soldiers, how apt are we to conceive Indignation against his Murderers? but when Conscience, like the true Prophet, shall with a piercing Reproach charge us that our Sins Condemn'd and Crucified him, how will this open the Springs of Godly Sorrow, and looking on him whom we have pierced, cause us to Mourn, as those that mourn for▪ a firstborn? How will the Contemplation of him in his Sufferings, excite Indignation with Zeal and Revenge against our p. 408selves, for our choosing and committing those Sins that were the meritorious Cause of his Sufferings? Since he bore our Sins, 'tis just we should simpathize in his Sorrows. How instructive and exemplary was insensible Nature, as if capable of Knowledge and Affection in the time of his Sufferings? It was disorder'd in the Heavens, and simpathiz'd in the Elements. The Sun was obscur'd against all possibility of Nature; for the Moon was opposite, and in the Full, and in the twinkling of an Eye past half the Circle of the Heavens; and being empty of Light towards the Earth, by its interposition,▪ hid the body of the Sun behind it. The Air was as dark at midday, as at mid-night. The Earth trembled; the Rocks rent. Have the Rocks softer Bowels than obdurate Sinners? 'Tis a greater prodigy, that those whose Sins made his Death necessary, are unaffected with it, than that Nature seemed to have changed its Principles and Properties to signifie its resentment of it. God's Anger darkens the Sun, and shakes the Earth; and shall sinful Men be unrelenting?

If by Faith and Consideration▪ we transport our selves to Mount Calvary, and with the blessed Virgin, stand at the foot of the Cross when our Saviour was p. 409dying, we shall feel the working of her Affections, when a Sword p…erc'd through her Soul. Now in the Sacrament there is a representation of Christ Crucified before our Eyes, which is the most powerful motive of Godly Sorrow, and the inseparable consequent of it, the destructive hatred of Sin; and of holy Resolutions, that as he dyed for Sin, we will dye to it.

2. Faith, that is the Root from whence other Graces spring and flourish, is increas'd and confirm'd by the use of this Ordinance. As by the looking on the mysterious Brazen Serpent, there was an Antidote conveyed to heal the Israelites stung by the Fiery Serpents; so by the looking on Jesus in his Sufferings, our wounded Spirits are healed. The dignity of his Person, the depth of his Sufferings, and his voluntary yielding of himself to them, are the supports of Faith. The Sin-Offerings under the Law were entirely consumed in their Consecration to Divine Justice, and no part was reserved to be eaten by the Offerers: To signifie their Imperfection and Inefficacy to reconcile God to Sinners, and to pacifie their accusing Consciences. The Beasts by substitution suffer'd Death for those who offer'd them, but could not purchase Life for them. Our Saviour is p. 410as truly given to us to communicate Life, as he was given for us in his Death. When he offer'd himself the most solemn Sacrifice on the Cross, he was not consum'd: His Body and Blood are the Feast of Love upon his Sacrifice, the clearest assuring sign of God's being reconcil'd to us. The Blood of the Lamb, the true Win…, has rejoic'd the Heare of God and Man. Our High Priest continually presents his Father, in the Coelestial Sanctuary, his bloody Sacrifice, of which there is a Commemoration on the Holy Table. If God remember our Sins, we remember his anointed Priest to expiate them. If the timerous Conscience be in anxiety for the number and heinousness of Sins, and the number of Sinner… who must perish for ever without this Miracle of Mercy, as if one Sacrifice were not sufficient to abolish their Gui…; let it be consider'd that his Death is of infinite value; and what is infinite cannot be divided; he was intirely offer'd for every penitent unfeigned Believer. The weakest has as full an Interest and Benefit in it, as if it had been offer'd solely for him, and may apply and appropriate it to himself with as true solid Comfort, as if he had been present at our Saviour's Crucifixion, and heard him speaking the words of Life, I give my self for thee. p. 411His Blood cleanses from all Sin, and is a propitiation for the Sins of the world. These are no fictions of Fancy, but the real operations of the Holy Spirit, who brings to our remembrance the Death of Christ in that lively Sacramental Representation, and seals the pardoning Mercy of God to our Souls, and conveys all the precious Fruits of it to us. A lively Faith on our suffering Saviour, makes him ours by an intimate and inseparable union and fruition. We dwell in him, and he in us. How many drooping Souls have been raised, how many wounded Spirits have been healed, how many cloudy Souls have been inlightened in that Ordinance? Here the comforting Spirit breaths, our Saviour shews his reviving Countenance, God speaks Peace to his People. A Believer tasts the hidden Manna, and the Love of Christ, that is sweeter than Wine. The bruised Reed becomes a strong Pillar in the Temple of God, the smoaking Flax is cherish'd into a purer and more pleasant Light, than springs from the Sun in its brightness.

3. Love to Christ is increas'd by partaking of this Ordinance, wherein his bloody Death is represented. Greater Love could not be express'd than in his dying for us, and lesser Love could not p. 412have saved us from perishing for ever. He dyed not only to satisfie his Father's Justice, but his own Love to us. 'Tis said by the Prophet, He shall see of the travel of his Soul, and be satisfied: The travel of his Soul implies his Affection and Affliction, the strength of his Love, and his immense Sorrows. Now nothing is more repugnant to the Principle so deeply engraven in Humane Nature, than not to return Love for Love. Our Saviour, by the dearest titles, deserves our Love; not only for his high Perfections, but his deep Sufferings. He was without Form and Comeliness in the Eyes of the Carnal VVorld, when disfigured by his Sufferings. But can he be less lovely in his Sufferings, wherein he declar'd his dearest Love? Astonishing Love appeared in his dying Countenance, flam'd in his quenched Eyes; flowed from his pierced Side. To a spiritual Eye, he is as amiable with his Crown of Thorns▪ as with his Crown of Glory.

Our Love to Christ, like Fire out of its sphere, must be preserved by renewing its Fewel, or it will decline. Now there is nothing more proper to feed it than Christ's Love to us, and in this Ordinance the sacred Fire is maintained: The Eye affects the Heart. The mournings, the longings and delights of Love p. 413are most sensible in spiritual Communion with our Saviour at this Feast. The inflamed Spouse, in a Rapture of Admiration and Complacency, breaks forth, I am my beloved's, and he is mine. St. Paul, who was rap'd up to the third Heavens, and heard unspeakable things, declares Christ crucified to be the most excellent Object of his Knowledge, his most precious Treasure, and dearest Joy.

'Tis true, the carnal receiver of the Elements is a stranger to this Love and Joy, that is only felt by Faith and Experience. There are many Christians in title, that never felt any vital emanations from Christ in this Ordinance. The most content themselves with Sacramental Communion without Spiritual, and feel no correspondent Affections to his extream Sufferings for us. But if there be a spark of Life in the Soul, if all be not cold and dead within, the remembrance of Christ's bleeding and dying Love will inexpressibly endear him to us.

Now our Sanctification was a principal end of his Death. The Apostle declares, that Christ loved his Church, and gave himself for it, that he might sanctifie and cleanse it by the washing of the water, and by the word: That he might present to p. 414himself a glorious Church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish. Can we allow any Sin in our Hearts and Lives▪ and defeat the design of his Love, and disparage the vertue of his Sufferings? Can we endure any Sin to reign in us, that was the cause of his Death▪ so full of Ignominy and Torment? He has declared how precious our Sanctification is in his esteem; 'tis one of the richest Veins in the whole Mine of Grace, and can we slight it? Can we imagine that his Death obtain'd for us an impure Indulgence for our Lusts, when the end of it was our absolute Purity? Can we content our selves with low degrees of Holiness, when he paid so dear a Price for our Perfection? The comfortable assurance that he was crucified for us▪ arises from our being crucified with him▪ to all the Vanities of the world. Indeed, the external receiving this Ordinance, is not beneficial to an Unbelieve… ▪ no more than that the setting a Feast before a dead Body, that is uncapable of feeding and nourishment: Men must believe before they can receive spiritual nourishment by it; and have the Life of Grace, before they can feed on the Bread of Life: But the unfeigned Believer finds his inward Man renewed by it.

p. 415I will add to what has been said, that in this Ordinance the Covenant of the Gospel is sealed by the contracting Parties; God ratifies his Promise of Grace, and we seal our Duty of Obedience. 'Tis true, we are bound by an antecedent right, and higher obligation than our own consent; the Command of God binds us to take this Covenant, and to keep it: We are bought with a price, and are not our own. Now if the Blood of the Son of God be our Ransom from the bondage of Sin and Death, and we in the Sacrament partake of his Blood, and by that solemn Right dedicate our selves to him, That whether we live, we live to the Lord; or whether we dye, we dye to him, how constraining is this to make us diligent in accomplishing the sacred ends of Christ's Institution? How just is it that since he dyed for our Salvation, we should live to his Glory; and when we renew our Right in the Blessings of the Covenant, we should sincerely renew our Obligations to the Duties of it? If after our holy Engagement, we renounce our Allegiance to our Prince and Saviour, by entertaining his Enemies, the Lusts of the Flesh, we incur a double Guilt, not only by transgressing the Law of God, but by violating our Oath of Fidelity; p. 416and double Guilt will bring double Damnation.

That the renewing our Co…ant a… the Lord's Supper may be more effectual, let us consider,

(1.) That holy Resolutions and Engagements are the immediate Principle of Obedience. Till the Convictions of our Duty are wrought into Resolution…, they are of no efficacy.

(2.) They must proceed from the d… liberate Judgment, and determin'd Will. The Apostle declares, The love of Chri… constrains us, we thus judge, if one dyed for all, then were all dead; and the consequence is strong, that we should live … him, who dyed for us. Empty valleit… are no volitions; faint and wave… Purposes have no force. Believers a… exhorted, with full purpose of H…art … Acts 11.Acts 11…leave to the Lord.

(3.) The renewing our holy Enga… ments are very necessary for persevera… in our Duty. Our Hearts are false▪ … foolish, and apt to fly from God; th… are as changable as the Weather, and … Temptations are presented, apt to … fir'd with Carnal Desires, or frozen w… Carnal Fears, and to desert our Dut… Therefore 'tis necessary to fix them by repeated Vows of Obedience. We … p. 417directed to arm our selves with the same Minds; that is, with firm Resolutions to cease from Sin. The girdle of Truth, is a principal part of our spiritual Armour, that fastens it upon us. Stedfast Engagements to obey God▪ are powerful to excite every Grace in its season, to rise up in defiance against our spiritual Enemies. David says, I have sworn and will perform it, that I will keep thy Precepts. By the solemn and frequent renewing our Vows of Obedience, the Tempter is discourag'd, and flyes from us. Let us every Morning next our Hearts, resolve to walk with God all the day.

(4.) God is well pleased with our sincere Resolutions to keep close to him. Who is this that engages his Heart to close with Men? He is the Inspector and Judge of our Hearts, and notwithstanding ou… Infirmities, accepts our sincerity.

(5.) There are peculiar Circumstances that enforce the inviolable observation of our Sacramental Vows. Our original and permanent Obligation that we contracted in our Baptism, in the presence of the Church, when we were listed under our Redeemer's Colours to oppose his Enemies and ours, Satan in combination with the Flesh and the World, should have a strong and constant influence p. 418into our Lives. Our understanding and voluntary renewings of this at the Lord's Supper, makes it more binding. 'Tis mentioned before, that God is pleased, by an admirable Condescension, to be a party in the Covenant, and binds himself to bestow his most free Favours, and takes pleasure in performing what is promised. 'Tis becoming his Wisdom to glorifie his Moral Perfections in his Transactions with Man; not only his Mercy, but his Truth, in saving us. The Deut. 7. 9.Deut 7:9Lord thy God he is God, the faithful God, which keepeth Covenant and Mercy with them that love him, and keep his Commandments. The Attribute of Faithfulness is set next the Deity, as very dear and pleasing to him. He engages himself partly for our Comfort, to dispel the Clouds of Fear, that are apt to rise in our Bosoms from the sense of our many and mighty Sins; therefore his Mercy is secur'd to us by a Covenant, and that Covenant establish'd by an Oath, the sure evidence 'tis irrevocable, and seal'd by the Blood of the Mediator; and partly, to instruct us by his Example, to maintain our Integrity, which we engage in sealing our part of the Covenant.

'Tis said of God, that he cannot Lye, from the Veracity of his Nature, and the unchangeableness of his Will, and p. 419he reckons of his People they will not Lye, from that Divine Disposition that is proper to them. Now that God is pleased in that Ordinance to give us the clearest and strongest Assurance of his Pardoning Mercy, should make us very observant and exact in performing the Condition of it: What our Saviour said to the Man, heal'd Miraculously of his Lameness, is vertually signified in every Pardon we receive, Go away, sin no more, lest a worse thing befal you. Sin is extremely aggravated, when Perfidiousness and Ingratitude are mix'd with Disobedience. Our Resolutions against Sin, are preventing Physick, but in breaking them, the Remedy increases the Disease, and accelerates Death, more painfully and suddenly. I will hear what God the Lord will speak, he will speak peace to his people, but let them not return to folly. To sin against the Law is a high provocation, but to sin against special Love, grieves the Holy Spirit, and deeply wounds our Spirits.

Now since our hearts are deceitful above all things, and since our Resolutions are fleet and fading, let us earnestly pray for Divine Grace to Establish them, and entirely depend upon it. 'Tis more easie to raise a Fortification in time of Peace, than to defend it in time of p. 420War. In the absence of a Temptation, we readily purpose to abstain from Sin, but when they assault us, how often are we surpriz'd, and vanquish'd. David resolves, I will keep thy Statutes, but toPsal. 119. 8.Ps 119:8 keep his Resolution inviolate, he prays, O forsake me not utterly. He Promises, I will take heed to my ways, that I sin not Psal. 39. 1.Ps 39:1with my tongue, I will keep my mouth as with a bridle: but he Addresses himself to God for assistance, Set a watch before my Psal. 141. 3.Ps 141:3mouth, and keep the door of my lips. Our Resolutions are Light and Feathery, soon scatter'd by a storm of Fear: 'tis as dangerous to trust in a Heart of Flesh, as in an Arm of Flesh. Nothing is more unstable than Water, but when pour'd into a strong Cistern, 'tis as sure as that that contains it. Thus Divine Grace preserves our unstable Heart from slipping.

4. The Religious observation of the Lords Day is an Excellent means for the increase of Holiness. 'Tis worthy of our serious Observing, that the Fourth Commandment is enforc'd with a Note of Excitation, Remember thou keep holy the Sabbath day, to impress the sense of our Duty upon Conscience, and to co… fine our transgressing Nature, that is so apt to alienate that time that is Sacred to God, and the Interest of our Souls, to Carnal and Profane Uses. 'Tis sanctified p. 421and set apart by the Lord of our Persons and Time, for the celebrating the most Excellent Works of his Power and Goodness in Creation and Redemption. He that gave us our Beings, and rais'd us from the Dust, to an Honour little lower than the Angels, those Heavenly Spirits, and has ransom'd us from our woful Bondage; he that dignified us with the Impression of his own Image, and the Assumption of ours. The Morality of the Command is perpetual that one day of seven be Consecrated and Separated for Divine Worship: but the designation of the Day to the Jewes, was in remembrance of their Deliverance from Egypt, and to Christians, in remembrance of our Deliverance from the Tyranny of the spiritual Pharaoh, Satan and his infernal Army, Benefits exceeding those of Creation, and rescuing from the Bondage of Egypt. Indeed every Day we should Redeem Time from business and pleasures for the immediate Service of God: but on the Lord's Day, we must be entirely Conversant in Holy Duties, Publick and Private, and abstain from Common Works unless of Necessity and Mercy. The Religious Rest of the Fourth Commandment, is to be observed by Christians so far as 'tis requisite for our attendance on p. 422the Service of God. 'Tis not only our Duty, but our heavenly Priviledge, that being tir'd in the dust and toil of the World, we have a freedom, and are call'd to draw near to God, with the promise that he will draw near to us, that when we pay our Homage, we shall receive infinite Blessings: for then in the Communion of Saints we present our requests with a filial freedom to God, and we receive his Precepts for the ordering our Lives to please him: and by a Temporal Holy Rest, are prepar'd for an Eternal Glorious Rest.

The observing this Command enables us to do the rest: for the Duties of it are Divine and Spiritual, and have a powerful influence in the Souls of Men: for the exercise of Grace, by a proper efficacy increases it, and in their sanctifying that day, God sanctifies them, and liberally bestows the Treasures of Grace and Joy, the consequent Blessing of the divine Institution.

The Profaners of that Holy Time, do vertually renounce their Allegiance to the Cr…ator and Redeemer, they will not attend upon his Oracles, but despise the Persons and Office of the Ministers of Christ, and their Contempt reflects p. 423upon him. They make the Sabbath their delight, in another sense than the Commandment intends: they make it a Play-day. Others who are call'd and counted Christians, who are good in every thing, but wherein they should be best; they are Just and Merciful, Temperate and Chaste, Affable and Obliging to Men, but wretchedly neglect the duties of Piety to God, and the sanctifying his day. That precious and dear interval to a Saint, from the business of the World, is a galling restraint to Carnal Men from their secular Employments. 'Tis true, they will go to the publick Worship either for seculary respects, Custom, or the Coertion of the Laws, or the impulse of Conscience, that will not be quiet without some Religion, but they are glad when 'tis done, and by vain discourses dash out of their minds, the instructions of the Word of God. They spend a great part of the day as if it were unsanctified time, in curious dressing, in Luxurious Feasting, in Complemental Visits, in Idleness, and sometimes in Actions worse than Idleness. The certain Cause of this Profaneness is, they are not partakers of the divine Nature, that inclines the Soul to God, and raises our esteem of Communion with him as a Heaven upon Earth, and from hence p. 424it follows, that they come and go from the Publick Ordinances, neither cleansed from Sin, nor chang'd into the divine Image. But those who conscientiously employ that day in Duties proper to it, in Prayer and Hearing, and Reading the Scriptures, and spiritual Books, in holy Conference, whereby Light and Heat is mutually Communicated among the Saints, and in the Meditation of Eternal things, whereby Faith removes the Vail, and looks into the Sanctuary of Life and Glory; as Moses by Conversing with God in the Mount, came down with a shining Countenance, so a divine Lustre will appear in their Conversations in the following Week.

5. The frequent discussion of Conscience, and review of our Ways, is an effectual Means of rising to Perfection in Holiness. This Duty is difficult and distastful to Carnal Persons: for Sense is prevalent and fastens their Thoughts upon External Objects, that they are unfit for reflecting upon themselves, for the proper and most excellent operations of the Reasonable Soul, wherein they are rais'd to the Rank of Angelical Spirits, and to a resemblance of the Deity, who Eternally Contemplates with Infinite Delight, the Perfections of his Nature, and the Copy of them in his Works. They p. 425are insensible of the Nobility of their Nature, and cannot sequester themselves from Worldly things, and enter into the Retirements of their Souls. They are afraid and unwilling to look into their Hearts, lest they should be Convinc'd and over-argued by Conscience of their woful Condition. Home is too hot for them. Their study is to Charm their Cares, and not to be disturb'd in their Security.

But the Duty is indispensable requir'd of us. We are commanded to stand Psal. 4. 4.Ps 4:4in awe and sin not, and commune with our own hearts: to search and try our wayes, Lam. 3. 40.Lam 3:40and turn to the Lord: to prove our own Gal. 6. 4.Gal 6:4work. The benefit resulting from it, is worth our Care, and should make us to digest all difficulties in the performance. David declares, I thought on Psal. 119.Ps 119my wayes, and turned my feet to thy testimonies. He first reflected on his ways, and then reform'd them. Conscience must be awaken'd by Grace, or Judgment to Self-reflection.

The examen of Conscience either regards our spiritual State, or our Actions in their Moral Qualities of Good and Evil. The first is of infinite moment, that we may understand whether we are in the state of polluted Nature, or p. 426in a renewed state, and consequently, whether in the present Favour of God, or under his Displeasure, and accordingly what we may expect in the next World, a blessed or miserable Eternity.

But as was before observed, Men are very averse from the severe tryal of their state, for fear the issue will be perplexing; the exact inquiry into their Lives is like the Torment on the Rack: Or if sometimes they turn their thoughts inward to consider themselves, they do it slightly, not with sincere Judgment; and though their spiritual state be uncertain, or apparently evil, yet they are resolved not to doubt of it. This neglect is fatal to many, who comfort themselves with their Company, because the most are in no better condition than they are.

This I shall not insist on, but consider the survey of Mens Actions. Conscience is the centre of the Soul, to which all Moral Good and Evil has a tendency; 'tis an internal supervisor and guardian, which a Man always carries in his Bosom. To perform its Office, it must,

1. Be inlightened with the clear knowledge of the Divine Law in its Precepts; for Duties unknown cannot be practised, and Sins unknown and unconsider'd cannot be loathed and forsaken. The Law p. 427like a clear and equal glass (that reflects the Beams according to their incidence) discovers the beauties and spots of the Soul. There are contain'd in it general Rules that respect all, and particular Precepts that concern the several relations of Men.

2. The discussion of Conscience that it may be effectual, must in the manner of it, be regulated by the matter of the discussion, that is, good and evil Actions, which are of eternal Consequence; and the end of it, the making us better. Accordingly it must be,

(1.) Distinct in comparing our Actions with the Rule, that we may understand the defects of our best Duties, and the aggravations of our Sins: The Law enjoyns the Substance and Circumstances of our Duties, and forbids all kinds and degrees of Sin. The more particular the discussion is, the more perfect.

(2.) It must be serious, and with sincere Judgment, as previous to our Tryal at God's Tribunal. This Consideration will excite the Conscience, which is the directive and applicative Mind, to be vigilant and impartial in sifting our selves, that no Sin of omission or commission may be past over; for what a high strain of Folly is it, to be subtle to conceal any Sin from our selves, which are open p. 428to the all-seeing Eyes of God? Men are apt to be insensible of Sins of omission, but there is no mere Sin of omission; for it proceeds from a dislike of the commanded Duty, which exposes to Judgment. The more the Mind is mended and renewed, it discovers the Sins that were undiscern'd.

(3.) There must be a fixed resolution to reform our Lives, wherein we have been culpable. The Soul can never recover its lapse from above, but by returning thither; that is, by a real performance of the Duties of the Law, that fully represent the Law-giver's Will and Soveraignty. Now the reflecting upon our Hearts and Lives, to improve the Good, and correct the Evil in them, is very useful for that end.

(4.) It must be frequent, lest we become ignorant and forgetful of our selves.Faciebat hoc Sextius, ut consumma…a die antequam se ad nocturnam quietem recepisset, interrogaret animum suum, quod hodie malum sanasti? Cui vitio obstitisti? Qua parte melior es? Quotidie apud me causam dico. Sen. de Ira. Some of the wiser Heathens made a scrutiny of their Actions every day. 'Tis related of Sextius a Philosopher, that in the end of the day, he throughly examin'd the Actions of it, What Evil have I cur'd? What Vice have I resisted? In what am I become better? Seneca tells us it was his daily practice, to give an account of his Actions before the Judicatory of Conscience. The Author of the Golden Verses gives Counsel in order to p. 429proficiency in Vertue, to revise in our thoughts at night, Wherein have I transgress'd, foreign.what have I done, what have I omitted? In doing this, we shall preserve Conscience more tender and sensible; for continuance in Sin hardens it. This will be a preventive Medicine; for if the sting of Remorse follows our omissions of Good, and commissions of Evil, and a divine Joy is felt in remembrance of our progress in Holiness, this will be a constant motive to restrain us from disorderly Actions, and to form us to Perfection. Besides, there is a great difference between the habits of the Body, and of the Mind; the first wear and decay by continual use, the habits of the Mind by frequent practice, whether vicious or vertuous, increase and are confirm'd. And since in the most excellent Saints there remain Sins of unavoidable weakness, the renewing our Repentance every day is necessary to obtain the pardon of our Sins, which is promised to all that mourn and strive against Sin: We are commanded not to let the Sun go down on our wrath, much less on God's.

In short, let us every Morning consider the Duty of the day, which is a valuable part of our Lives, and the proper seasons of doing it, and charge our Souls with a diligent regard to it. 'Tis prudent p. 430Advice how to make slothful ServantsNulla est hominis nequissimi arctior custodia, quem operis exactio. industrious; in the Morning to prescribe their Work, in the Evening to require an account what is done, or left undone, and to commend or censure, to reward or punish, according to their diligence or neglect. There are rarely found Servants of so depraved a temper, so rebellious to Authority and Reason, so untractable, but they will mend by this managing. If this Duty be constantly practised in a due manner, it will be of infinite profit to us. We read in the process of the Creation, that God revis'd the Works of every day, and saw they were Good, and in the end, saw they were very good, and ordain'd a Sabbath, a sign of his complacence in his Works. Thus if in the review of our Actions we find our Conversation has been in godly sincerity, that we have been faithful to God and our Souls in striving after Perfection, this reflection will produce Rest and Joy unspeakable; Joy that centres in the Heart, and is united to the substance of the Soul; Joy that will flourish in Adversity, when Carnal Joy withers; a Joy that will not leave us at Death, but pass with us into the eternal World. This Oyl of Gladness will make us more active and chearful in our universal Duty: But if we p. 431have been slack and careless in Religion; if Sins have been easily entertain'd, and easily excus'd, the remembrance will imbitter Sin, and make us more vigilant for the future.

To make this Duty more profitable, we should compare our selves with our selves, and with others.

1. With our selves, that we may understand whether we are advancing towards Perfection. Sometimes there is a gradual declension in the Saints themselves, not observed. When Sampson had lost his mysterious Hair, upon the preserving of which his Strength depended, and the Philistines had seized him, he awoke out of his sleep, and said, I will go out as at other times before, and shake my self; and he wist not that the Lord was departed from him. Thus many decline in their valuations and affections to things spiritual, and are less circumspect in their Conversations, less fervent in their desires of Grace, and faithful in the improvement of it than formerly; and this deserves Heart-breaking Sorrow.

2. Besides, the comparing our selves with others who have excell'd us in Holiness, and have been more watchful to abstain from Sin, and more zealous in doing Good, is very useful. This will wash off the colour of the common Excuse, p. 432That without the Holiness of an Angel, 'tis impossible to be preserved undefiled in the midst of sensual Temptations: But as the Philosopher demonstrated the possibility of Motion, by walking before a captious Caviller that denyed it, so when many Saints that have the same frail Natures, and are surrounded with the same Temptations, keep themselves pure in their Dispositions and Actions, when they are regular in Duties of civil Conversation with Men, and in holy Communion with God, and we that have the same Spirit of Grace, and Word of Grace, to instruct and assist us, fall so short of their attainments, how will the comparison upbraid us, and cover us with confusion?

I shall add, that the deceitfulness of the Heart is discovered in this, Men are very apt to please themselves in the comparison with those who are notoriously worse, but averse from considering those who are eminently better. But this will be of no avail in the day of Judgment; for the Law of God is the Rule to which we must conform, not the Examples of others. Besides, how can any expect, that the Wickedness of others should excuse them in Judgment, and not fear that the Holiness of others shall accuse and condemn them?