A Divine Message to the Elect Soul, Table of contents
The Contents and Heads of the eight following Sermons.
The Contents of the firſt two Sermons from HAG. 1.5.
THe Preface ſhowing the uſefulneſſe of Meditation, together with the danger in neglecting it, Page 1
The opening of the Tex in ſeverall particulars, pag. 4
Doctrine. Serious Meditation of our ſins by the …ord, is an eſpeciall means for to make us repent, 4
The definition of Meditation in four particulars, 4
1 It is an exerciſe of the mind, 4
2 A ſetled exerciſe of the mind, 5
3 It is to make a further enquirie into all the parts of the truth, 6
4 It labours to affect the heart, 7
Two Reaſons.
1. Becauſe Meditation preſſeth …ll Arguments home to the heart, 7
2 Becauſe Meditation faſtens ſin cloſe upon the …oul, and makes the ſoul to feel it, 9
1 Uſe. For the reproof of ſeverall ſorts of men …hat are loth to put in practiſe this ſo neceſſary a duty, 12
Four lets of Meditation.
1. Vain company, 14
2 Multitude of worldly buſineſſe, 14
3 Ignorance, 16
4 That naturall averſneſſe is in the heart of man unto it, 16
This averſneſſe of heart conſiſteth in three things
1 In the careleſneſſe of the heart, 17
2 In the runnings and rovings of the heart, 17
3 In the weariſomneſſe of the heart in meditation, 17
2 Uſe. For terror unto all thoſe that dare ſit down in ſecurity, never at all regarding this ſoul ſearching duty, 18
Four means or helps to meditation.
1 With all ſeriouſneſſe tell the ſoul that thou haſt a meſſage from the Lord unto it, 20
2 Obſerve ſitting times for meditation: viz.
1 The morning, 21
2 The night, 22
3 The evening, 22
4 When the heart is after ſome extraordinary manner touched with Gods word or providences, 22
3 Call to mind what evill thou haſt done ever ſince thou waſt born, 23
4 Rouſe up thy heart and thoughts as high a… heaven, 23
3 Uſe. For the reprehenſion of thoſe that meditate upon their ſins, and how they may with the more freeneſſe commit ſin, 24
Four grounds upon which meditation muſt be raiſed.
1 Meditate on the goodneſſe, mercy and patience of God, that you have oft abuſed by your ſins, 26
2 Meditate on the juſtice of God that you have ſo oft provoked, 28
3 Meditate on the wrath of God that you have ſo oft kindled, 29
4 Meditate on the conſtancie of God, who is a conſtant hater of all ſin, 30
Four directions how to carry Meditation home to the heart.
1 Weigh and ponder all the foregoing things in …hine own heart 33
2 Strip ſin, and look upon it ſtarknaked, and in …ts own colours, 33
3 Dive into thine own ſoul, and ſearch thine …eart to the quick, 34
4 Prevent thine own heart by meditation, and …ell thy ſoul that it will one day wiſh, that it had not …eglected this ſo neceſſary a duty, 36
Four duties to be diſcharged, that we may put life to Meditation.
1 Let Meditation haunt and dogge thy heart with the promiſes, and threatnings, mercies and judgements of God, 38
2 Let Meditation trace thy heart in the ſame ſteps, and run over all thy duties diſcharged, 41
3 Let Meditation hale thy heart before Gods Throne, there to poure out thy complaints before the Almighty, p. 43. and let thy complaint be
1 Full of ſorrow, 44
2 A full complaint of all thy ſins, 44
3 A complaint aggravating all thy ſins by all their circumſtances. 45
4. A ſelf-condemning complaint, wherein the complaint of Ezra is illuſtrated in eight particulars, 46
4 Let Meditation when it hath ſearched out thy caſe, and made it appear how wofull it is, caſt thee down before God, 49
Four motives to ſtir up the ſoul to Meditation.
1 Conſider it is the part of a fool not to meditate; It is a madneſſe for a man to walk on in a courſe, and not to conſider whither it will tend, 50
2 Conſider, not to meditate, is the brand of a Reprobate, 52
3 He that meditates not, robs God of his honor, 52
4 All the ſervice that a man performeth unto the Lord, will be abominable, if he meditate not before it, and after it, 53
The reaſon why we have ſo many vain thoughts in our holy exerciſes, is, becauſe we prepare not our hearts thereunto by meditation, 54
The Contents of the third Sermon. Proverbs 1.28.
1 THe opening of the context in 5 particulars, 59
2 The opening of the words of the Text in four particulars, 62
1. Doctrine. Thoſe that will not heare the Lord when he calleth upon them by the miniſtry of his word, and voice of his Spirit, the Lord will not hear them, when in their miſery they call upon him. 62
3. Reaſons of the point.
1. The law of Retaliation, of rendring like for like, requires it. 64
2. Becauſe Gods two Attributes of Mercy and Juſtice, have their ſeaſon in this life, and when Mercy hath acted her part, then commeth Juſtice upon the ſtage for to act her part. 66
3. Becauſe it is Gods manner for to doe ſo in temporall things, and therfore much more in matters of grace and ſalvation. 68
God giveth to men a day, and no Man nor Angell knoweth how long this day laſteth, or when this ſeaſon of grace ſhall have an end. 71, 73
And as there is a Perſonall day, ſo there is a Nationall day. 74
Object. 1. A man may be called at the 11th or 12th houre of the day. 75
Anſ. Thoſe that were called at the first hour, came in at the firſt houre; theſe that came in at the twelfth houre, were not the ſame that were called at the firſt hour. 75
Object. 2 The day of grace laſteth as long as the day of life. 77
The Objection is cleared under three particulars.
Anſ. And it is anſwered, that the day of grace may end to a particular man long before his death.
1. Becauſe God may harden a mans heart. 78
2. Becauſe God may ſear mens conſciences. 78
Object. 3. Suppoſe I go on in my ſinne, and repent upon my death-bed, will God hear me?
Anſ. The anſwer is negative. 80
Object. 4. Suppoſe I humble my ſelf by faſting and prayer, will not God hear that?
The anſwer is negative, if thou neglect the day of grace. 81
5. Obj. At what time ſoever a ſinner repents, he ſhall find mercy.
Anſ. It is true, if he repent from the bottom of his heart, but a man may have many a degree of repentance, and yet never repent from the heart, 81.
Self-love may make a man do much. 82
2. Doct. It may be this very day, even this particular Sermon, this inſtant hour may be thy day, that art now in thy ſinnes, that if thou repent not at this very one Sermon, thou neglecteſt eternal life for ever. 82
Four Reaſons of the point.
1. Becauſe Gods patience is in his own breaſt, and who can tell how long it will laſt? 83
Wherein Joel 2.13. is opened in five particulars. 84
God uſually giveth ſome ſignes of death beforehand. 86
But the day of grace may end, and a man never have any warning of it. 86
2. Becauſe Gods patience giveth no marks or incklings of its ending before it ends. 86
3. Becauſe God keepeth a ſtrict account how many opportunities he hath vouchſafed. 88
4. Conſider it is a wonder that the day of grace is not ended already, and that thou art not now in hell. 90
The Contents of the Fourth Sermon, upon Philip. 3.18.19.
1. An explanation of the ſeverall parts of the Text, in five particulars. 98
Doct. That thoſe whoſe minds and thoughts run habitually on earth and earthly things, their end muſt needs be deſtruction. 99
6. Reaſons.
1. The curſe of God is the deſert of vain thoughts. 99
2. The curſe of God is the event of vain thoughts. 99
3. That man whoſe thoughts are habitually on the things of the world, can never truly repent. 100
4. Becauſe that man whoſe thoughts run habitually on earthly things, hath no part in Jeſus Chriſt. 102
For the thoughts and affections of the heart are the feet of the ſoul. 102
5. Becauſe ſo long as a mans thoughts run habitually on the things of the world, that man hath no true love of God in him. 105
6. Becauſe ſo long as a mans thoughts run after the world, he can never depart from his ſins. 106
2. Uſes.
1. For humiliation, becauſe theſe vain thoughts bearing ſway in the heart, they make that mans end to be deſtruction. 108
2. For the terrour of thoſe men who ſuffer their hearts to be taken up with vain thoughts. 111
Object. But I think of God, and of Chriſt, of faith and repentance. 113
Anſ. 1. Conſider whether thy good thoughts be meerly caſt into thy heart; or whether they be raiſed by thy heart, 113
A wicked man may have a thouſand good thoughts, and yet go to hell in the midſt of them, 114
2 Thou haſt good thoughts, but conſider whether they be fleeting or abiding thoughts, 116
There are two kinds of vain thoughts: Firſt, vain becauſe the matter and ſubſtance of them is vain; Secondly, vain for want of durance and laſting, though not vain for the matter of them, 116
3 Thou thinkeſt of God, but conſider whether thy thoughts be ſtudied or accidental thoughts. When a good thought commeth into a godly mans heart, it leaveth a good impreſſion behind it; but when a good thought comes into a wicked mans heart, it leaves no impreſſion behind it, 117, 118
A godly man not only thinketh of God; but he ſtudieth how to think of God. 119
4 Thou thinkeſt of God, but conſider whether thy thoughts of God be profitable, or unprofitable thoughts, 120
Thoughts are not free; 121. Not free
1 From Gods knowledge, 121
2 They are not free from Gods word, 122
3 They are not free from the wrath of God, 123
Three meanes, in the uſe whereof we may rid our ſelves of vain thoughts.
1 Love the word of God, 123
2 Go unto God by prayer, 124
3 Conſider thou haſt not ſo learned Chriſt, 125
All vain thoughts ariſe from theſe three Heads.
1 From the variety and abundance of the thoughts of the world, 125
2 From the Fountain of corruption that is in mens hearts, 126
3 From the damned malice of Satan, and his temptations both within and without, 126
1 Materially thoughts are vain,
1 When the matter of them is vain, 126
Such are the thoughts of the world, calling or recreation: theſe are evill,
1 When we think of them primarily, that is, before we think of God, 127
2 When we think of them too uſually, too often, 129
3 When we think of them too ſavourly, 130
4 When we think of them without counſel, 131
5 When they are thought needleſly, 131
2 Thoughts are vain formally, when though the matter of them be never ſo good, yet the manner of thinking them is evill, 132
It is poſſible for a wicked man to go to hell, though he perform the ſame things for the matter of them that a godly man doth. 132
3 Thoughts are vain efficiently, when the heart that thinketh upon them is earthly, and vain 134
4 Thoughts are vain, when the drift and end of the ſoul in thinking on them, is vain, 136
Wicked men will be thinking of God,
1 To make God amends for their diſhonouring of him by their wicked thoughts. 137
2. To collogue with God, and to flatter him. 138
3. To ſmother and choke their own conſciences. 139
The Contents of the Fifth Sermon upon 1 Corinth. 6.2.
1. An explanation of the text, together with the verſes foregoing and following. 144
Doctrine. The Saints ſhall judge the world. 146
Objection. How ſhall the Saints judge the world? 146
Anſwer. 1. By their conſent unto Chriſts judgement. 146
2. By their applauſe of Chriſts judgement. 147
3. By their Majeſty; then ſhall they ſhine as the Stars in the Firmament, and the wicked ſhall be amazed at the ſight of them. 148
4. By their lives and converſations, by their accepting of the Lord Jeſus Chriſt, ſhall judge the worlds rejecting of him. 148
Four Reaſons of the point.
1. Firſt, becauſe of that myſticall union that is betwixt Chriſt and his Saints, ſo when Chriſt judgeth the world, the whole body of Chriſt may be ſaid to judge the world. 149
2. In regard of their ſufferings with Chriſt, as they are judged by the world, ſo they ſhall be judged of the world. 149
3 For the greater terror to all wicked men at the day of judgement, 150
4 Becauſe the mouthes of wicked men may be ſtopped, and that they may have no excuſe for themſelves, 150
Uſe 1 For information in five particulars,
1 Hence we may learn that the Saints, by their now being Saints, do now judge the world, 151
Wherein Heb. 11.7. is cleared from an objection,
2 Hence let the world learn that when any one ſinner is converted, there is one Judge more to ſit upon them, 153
3 Hence we may learn that it concernes all the world to take notice of every grace in Gods children, becauſe there is never a grace in any of the Saints, but it ſhall make for the condemnation of them that want it, 154
4 Learn hence, that if the Saints, then much more the world that begets them, ſhall judge the world, 155
5 Learn hence alſo that the Miniſters of God by every Sermon they preach, ſhall judge the world, 157
Uſe 2 For to condemn the world, who ſee not an amiableneſſe in the faces of the Saints, who ſhall one day be their judges, who ſhall judge both Saints and Angels, 157
2 This ſheweth the folly of the wicked, who prepare not for theſe Judges, 158
Laſtly, it condemnes all thoſe that do not ſee glory and majeſty in the faces of Gods Saints, he that revileth the Saints, revileth his judges, 159, 160
Who ſhall judge the World.
1 God the Father by way of authority, all judgement is originally from him, 161
2 God the Son by way of diſpenſation, 161
3 God the holy Ghoſt by way of conviction, 161
4 The word of God by way of form, it being the platform, according to which Chriſt will judge the whole world, 162
5 All the Miniſters of God ſhall ſit as Juſtices in common, 164
6 All the Saints from one end of the world to the other, ſhall aſſiſt the juſt Judge of heaven and earth, 164
So that the wicked ſhall not be able to plead,
1 Their ignorance, 165
2 Nor their poverty, 166
3 Neither their ſinning at their maſters command, 170
4 Neither callings nor tradings, 167
5 Neither the ſinfull times they live in, 167
Uſe 3 Firſt, for the juſt reproof of many of the Saints of God, becauſe they are not ſo circumſpect over their wayes, as they ought, how will they be able to riſe up in judgement againſt the wicked for ſuch ſins as they themſelves live in? 168
2 It may ſerve to condemne ſome of the Saints of God in regard of that little difference that is to be found betwixt the wicked of the world, and them in their lives and manners, that it is hard to tell which is a Saint, and which is a reprobate by their converſations, 170
3 It may ſerve to condemn the ſcandalouſnes of many perſons in their behaviour and actions, 171
The Contents of the Sixth Sermon, 1 Cor. 11.30.
DOct. 1 from the 18 verſe, That whoſoever will come to the holy Cōmunion, they muſt examine themſelves, that ſo they may come worthily, 175
The Apoſtle gives three Reaſons of it,
1 From the end of the Sacrament, 176
2 From the wrong men offer to Chriſt, if they come in their ſins, 177
3 From the woful wrong that a man doth to his own ſoul, that commeth without preparation, 177
The Vſes of the point are theſe,
1 For the reproof of thoſe that comming unpreparedly get no ſpiritual ſtrength thereby, 178
2 For terror to unworthy receivers, 179
3 To ſhew they make themſelves liable to Gods temporary plagues, 180
4 For inſtruction to examine our ſelves, 180
5 He concludes with an uſe of exhortation, 181
An explanation of the words,
2 Doct. God doth moſt ſeverely puniſh the unworthy receivers of the Lords Supper, 183
4 Reaſ.
1 Becauſe Chriſt himſelf inſtituted it, 184
2 Becauſe Chriſt is the matter of it, and therefore the more heynous the defilement, 187
3 Becauſe Christ is the form of it, wherein confirming grace is ſealed to the ſoul, 190
4 Becauſe Chriſt is the end of the Sacrament, 191
Uſe 1 For inſtruction; ſhewing whence ſickneſſe, weakneſſe, &c. come, 193
2 From whence comes hardneſſe of heart &c. 194
Uſe 2 For comfort unto every poor afflicted ſoul &c. 198
Uſe 3 For terror to thoſe that come unpreparedly, 199
Object. Do all that come unworthily eat and drink their own damnation?
Anſw. A man may eat and drink his own damnation three wayes,
1 In regard of guilt, and liableneſſe to Gods wrath, 203
2 In regard of the ſeal and obligation in the conſcience, 203
3 In regard of the ſigillation in heaven, 204
Laſtly, the concluſion, denouncing terror to all thoſe that dare ruſh upon this holy ordinance, 205
But for comfort to all them, who with all diligence ſet upon the preparing of their ſouls for this great Ordinance, 206
The Contents of the Seventh Sermon on 2 Cor. 11.28.
The words of the Text explained, 210
Doct. 1 We muſt not ruſh upon the Sacrament, 210
There are none of the Ordinances of God that a man may ruſh upon without examination, 211
Three Reaſons. Naturally we are no invited gueſts to the Sacrament, 212
2 Though we are invited, yet it may be we are not diſpoſed: for naturally we are ſtrangers to God, and the covenant of God, all this indiſpoſition muſt be wrought off before we can come comfortably to the Sacrament, 213
3 This is a ſolemne Ordinance, and therefore an ordinary diſpoſition will not ſerve the turn, 213
Many a reprobate may eat and drink in Chriſts preſence, 214
Uſe. To forewarn men leſt they unpreparedly ruſh upon any of Gods Ordinances, eſpecially upon the Sacrament of the body and blood of Chriſt, 215
The Text divided into Four parts. 216
Doct. 2 There is a neceſſity that we ſhould receive the Lords Supper, and receive it often, 217
Doct. 3 The manner of performance of duties is to be regarded, 218
Five Reaſons. 1 The Lord commands the manner as well as the matter, 219
2 Circumſtances overthrow actions, if they be not rightly and duly obſerved, 219
It's inſtanced
1 In prayer, 219
2 In preaching, 220
3 In receiving the Sacrament, 221
4 In brotherly reproofe, 221
5 In eating, drinking, and marrying, 221
3 Becauſe only the right manner of doing duties gets the bleſſing, 223
4 Becauſe Chriſt himſelf is an example unto us, in this he did not only obey his Father in the matter of his commands, but in the manner of them, 224
5 Becauſe otherwiſe we canaot glorifie God, 225
Uſe. 1 Firſt, to condemne that naturall Popery that is in the hearts aef men &c. 227
Uſe 2 For diſcovery why people are ſo willing to do duties for the matter and not for the manner, 229
The Reaſons of it are theſe:
1 Becauſe the matter of duty is eaſie, but the manner is difficult, 229
2 Duties for the matter of them, may be done with a proud heart, 231
3 They may be done with an unholy life, 232
4 The matter of duty bringeth not the croſſe; and many zealous for the matter, are perſecutors of goodneſſe, 234
Uſe 3 To exhort men to labour to perform duties aright, 235
Three motives to perſwade people to perform duties after a right manner.
1 Becauſe no Ordinance at all elſe can be effectual unto us, 236
2 All is but hypocriſie if the manner be not regarded, 236
3 It is only the right manner of doing duties, that pleaſeth God, 238
4 Doct. Every man muſt prepare himſelf before he come to the Lords Table, 239
4 Reaſ.
1 Becauſe the Sacrament is Gods Ordinance, 239
2 Becauſe the Lord Chriſt hath made great preparation in providing it, 241
3 Becauſe Chriſt in this ordinance offers for to come into the ſoul, & he looks for good entertainment, 24…
4 Becauſe the Sacrament is a part of Chriſts laſt wil and Teſtament, therefore when we know our Lords will, we muſt prepare for the doing of it, 243
The Contents of the eighth Sermon upon Proverbs 29, 1.
1, A double expoſition of the Text.
1 Doct. From the firſt expoſition, viz. He that reproveth another, and is guilty himſelf in the ſame kind, or in any other kind, and hardeneth his own heart in it, that man ſhall be deſtroyed without remedy, 244
7 Reaſons. Firſt, becauſe the office of a reprover bindeth him to be blameleſſe,
2 Becauſe ſuch a reprover as is guilty himſelf, can never reprove to a right end, 250
3 Neither can he do it in a right manner, 251
4 Such a reprover is an hypocrite, 252
5 Such a reproving of another mans ſinne, makes him inexcuſable in his own, 253
6 It is an abſurd thing for a perſon to reprove another for that whereof he is guilty himſelf, 254
7 Such a reproving is a ſigne of impenitencie, 254
Object. Shall not a wicked Magiſtrate or Miniſter reprove others, &c.
Anſ. He is bound to reprove, in regard of his office; …ut is bound in conſcience to amend himſelf firſt, 155
Uſe, For inſtruction: firſt, Let every reprover take heed leſt he make himſelf inexcuſable, 256
2 Let him endeavour to walk unblameable and inoffenſive, 256
Two Doctrines from the ſecond expoſition of the Words: viz.
Doct. 1. The Lord doth not deſtroy man willingly, but for ſinne, 261
Doct. 2. It is a great mercy for a man to be reproved for his ſin, 261
Three Reaſons of the Second Doctrine.
1 Becauſe reproofs primarily come from love, 262
2 They tend to the good of a mans ſoul, 264
3 It is brutiſh not to take reproofs in good part, 265
Uſe 1 Firſt for information, that God is bringing deſtruction upon a Kingdom, when he takes away reprovers from them, 267
Uſe 2 For the reproof of thoſe that deſpiſe the reproof of the wiſe; they deſpiſe not men, but God, 269
The grievouſneſſe of their ſin who ſtand out againſt reproof, is aggravated under ſeverall heads, 270
Doct. 3 The Lord proportions puniſhments to mens ſins, 271
Reaſ. 1 Becauſe hereby a mans puniſhment appears to be ſo much the more equall and worthy, 271
2 This ſtops mens mouths, and convinceth their conſciences,
3 All the ſtanders by may ſee the equity of it, when the puniſhment is according to the ſin, 273
Uſe for inſtruction, Firſt to teach men not to complain of Gods dealing with them, if their puniſhment be (for the kind of it) according to their ſin, but rather let them learn to ſee Gods immediate hand in it, 274
2 To teach men to conſider how God many time… proportions puniſhments to ſins:
1 For kind, 275
2 For quantity, 275
3 For quality, 276
4 For time, 277
5 For place. 277