The Crown and Glory of a Christian, Part 5

The Crown and Glory of a Christian · Part 5

p. 785ly, Of watching your heart in natural, civil, and religious actions.

Firſt in General.

1. Concerning your Natural Actions, as labouring, reſting, feeding and clothing, &c. you had need keep your heart with all diligence in reſpect of theſe, Prov. 4. 23, leſt you ſin in them, for the adverſary hath ſome advantages p. 79over gracious ſpirits in them all: as firſt, that being ſatisfied about the lawfulneſs of theſe actions, Satan will make you overlook the expediency of them. 2ly, He may (at ſome time or other) cheat you with divine permiſſion for divine approbation: And 3ly, he may likewiſe deceive you in putting no juſt difference 'twixt the uſe and abuſe of your Chriſtian liberty.

2. Touching the firſt of theſe, let Satan tempt you to any groſs ſin, your heart will riſe with indignation againſt ſuch a foul temptation, and 'twill be a torment p. 80to you to be tempted to it, yea as much torment to your ſoul, as ſawing aſunder, and being ſlain with the ſword is torment to the body, Hebr. 11. 37, (to be tempted, is there placed betwixt thoſe two kinds of death, as if it were equally dolorous with either or both of them) ſo that foul ſins do not ſo much endanger your ſoul, as it is in thoſe lawful actions, wherein Satan may more ſlily and inſenſibly beguile you out of a lawfulneſs, into an inexpediency.

3. Touching the ſecond of them, you muſt learn p. 81this diſtinction from Gods Word, that though God permitted polygamy and divorces under the Jewiſh Poedagogy, yet it was only for the hardneſs of their hearts, Mat. 19. 8, But it was not ſo from the beginning, ſaith Chriſt, that divine diſpenſation (for better an inconvenience than a miſchief) makes but little for the lawfulneſs of it, neither can it amount to a divine approbation.

4. Touching the third of them; thoſe actions that be of themſelves and in their own nature lawful, yet through your corruption they are capable of exceſs p. 82and inordinateneſs: the ſly and ſubtil inſinuations of Satan (under a pretence of your own Chriſtian liberty in going as far as you may) will carry you ſometimes a little further than you ſhould. Exceſſive, immoderate and inordinate delight is ſinful, although it be in objects that are not ſinful in themſelves. This in the general concerning all thoſe actions.

2ly, In particular; 1. Of Labour.

1. Touching Natural Actions in particular, as firſt of labour, whether it be done in the ſweat of the brow, or of the brain, p. 83(indeed a Miniſters labour conſiſts of both) you muſt (at leaſt) own one of thoſe; God made the Leviathan to ſport in the Sea, but nevery any man to ſport on the earth: every man muſt go forth to ſome work or other till the evening, Pſal. 104. 23, 26; there muſt be either manual or mental labour.

2. Take thoſe few directions to manage your heart in your honeſt employment and labour.

Direct. 1. Firſt beg of God for ability of body in your labour: 'twas part of the Serpents curſe, Gen. 3. 14, [Ʋpon thy belly ſhalt p. 84thou go;] ſome think that God cut him ſhorter by the feet, becauſe he is ranked among the beaſts of the field, v. 1, and not among creeping things: Have you the uſe of your limbs for your labour, Oh bleſs God for it, eſpecially if you be ſtrong to labour: if it be a priviledg in oxen, Pſal. 144. 24, much more in men.

Dir. 2. Pray that your mind may be ſuitable to your labour as well as your body; when there is unſuitableneſs 'twixt the mind of man and his employment, then the work never comes kindly off, p. 85nor goes it comfortably end-ways; either your chariot-wheels are taken off, & then you drive heavily; or they want Unction, and then they make a creaking repining noiſe, much unlike the Chariots of Aminadab, or of a willing people, as the word ſignifies. 'Tis the Lord that qualified Bezaleel (that was but a poor Brick-maker in Egypt) for working all curious work, Exod. 31. 3. And the Husband-mans God doth teach him, and inſtruct him in all his points of Husbandry, Iſa. 28. 26.

Direct. 3. See that you p. 86purſue your worldly employment with an heavenly frame of heart, ſetting God always before you, Pſal. 16. 8, and being in the fear of God all the day long, Prov. 23. 17; evermore ſending forth ſpiritual Ejaculations, as Nehemiah and David did; this is, to pray always, Eph. 6. 18; and to pray continually, 1 Theſ. 5. 17; to wit, keeping your heart in a continual praying frame; your leaky veſſel (as aforeſaid) requires you to ply continually this pump of prayer.

Direct. 4. Depend upon God for a bleſſing upon p. 87your daily labours. Abrahams ſervant pray'd for ſucceſs in his Enterprize, Gen. 24. 12. And Moſes prays, Lord proſper the work of our hands, Pſal. 90. ult. 'Tis true, God may give ſucceſs without it, but never ſo ſweet, as with it; Except the Lord build the houſe, &c. Pſal. 127.1. 'Tis not your diligence alone, but Gods bleſſing that enriches, Prov. 10.4, 22. You may not aſcribe to your own power, Deut. 8. 17; nor ſacrifice to your own Net, Hab. 1. 16, as that proud Prince did, Ezek. 29. 2. Alas, all your policy and power without p. 86duplicate page p. 87duplicate page p. 88prayer, is but Arena ſine calce, ſand without lime; mans diligence muſt be ſubordinate to Gods bleſſing, then your labour ſhall not be in vain in the Lord. God will bleſs your basket and ſtore, Deut. 28 5. though you gather little, you ſhall have no lack, the bleſſing of God will make it up an homer, that is, ſufficient for you, Exod. 16. 18, and your little ſhall be better than the riches of many wicked, Pſal. 37. 16.

p. 89The ſecond natural action is Reſt or Recreation.

1. You may look upon Reſt and Recreation as lawful upon a twofold account. 1. Reſt from labour, and refreſhing the body and mind, are neceſſary, becauſe mans nature is like the bow, which being always bent, is eaſily broken: therefore did the Lord appoint the Night to ſucceed the Day, and the Sabbath to ſucceed the Week, as fit ſeaſons for man to reſt from his labours in; now that which is neceſſary is alſo lawful, p. 90(for God never neceſſitates a man to ſin againſt him), and if Reſt be lawful, then is ſome Recreation (which is call'd ſo, as it is a ſecond creation) in due time and place; there muſt be Otium as well as Negotium. The ſecond account is, your Chriſtian liberty (which Chriſt hath purchas'd for you), extends it ſelf not only to uſe the Creatures of God for neceſſity, but alſo for meet and convenient delight; you may delight your ſelf in Gods great goodneſs, Neh. 9. 25. You may be righteous over-much in denying your ſelf ſuch a p. 91free uſe of the Creature, (yea and condemning it too) which you are allowed to have by the purchaſe and promiſe of Chriſt. Thus Iſaac (who was the moſt loving Husband in holy Writ, for 'tis ſaid of him, and of none elſe, that he loved his Wife, Gen. 24.67.) ſported with Rebeccah his wife, Gen. 26. 8. And the Jew was commanded to cheer up the heart of his Wife the firſt year, Deut. 24. 5. And Solomon bids the Husband be always raviſhed with her beauty, Prov. 5. 18, 19. Thus Ezekiels Wife was call'd the deſire of his eyes, Ezek. 24. 16. Aſſuredly p. 92men ought to take ſingular Complacency in their Wives company, and yet without all uncomely uxoriouſneſs: None queſtions Parents dandling their Children upon their knees, as old Joſeph did his Grand-children, Gen. 50. 23. Iſa. 66.12.

2. But then you muſt take theſe following Directions for managing your heart aright in your Reſt or Recreations.

1 Direct. You muſt take heed of waſting too much precious time therein: Indeed we do not ſo much want time, as waſte time; a vain expence of that time, p. 93(which either your general calling requires in holy duties, or your particular calling calls upon you for in neceſſary employments) is not only unlawful, but abominable: You are commanded to redeem time, Epheſ. 5. 16, but never to paſs-time: the loſs of time is ſuch a precious thing, that God commands ſatisfaction for it, Exod. 21. 19. It will be but a poor reckoning at your Lords returning in your accompt for expence of your talent of time; Item, ſpent ſo many days or hours in Recreation: Oh what would the damned in Hell give for but p. 94one of thoſe hours which we have wilfully waſted: Time is like the Urchion or Hedghog that muſt not be handled by the head, but by the heels, in its going from you; take time while time ſerves.

2 Dir. The ſecond Direction is, be ſure you be moderate in your Recreation; 'tis compared to honey, it muſt be taken upon the tip of the finger only, and not whole handfuls of it for fear of ſurfeiting: Omne nimium vertitur in vitium; alas mans weak heart is ſoon over-charged, Luk. 21. 34, and ſoon grows frothy, fooliſh, p. 95if not ſenſual and ſinful in it; you muſt know, that the holy end of Recreation is to fit you the more for the duties of your general and particular calling (in caſe of wearineſs of body or tiredneſs of mind); but if it indiſpoſe you to either or both, your heart doth deceive you; ſuch as ſpend their lives in ſports, and their livelihood too, will prove but bad accomptants when they bring in the broken accomptants of their ſtewardſhip to their Lord and Maſter at the laſt day.

3 Direct. The third Direction is, chuſe your Recreations p. 96that are of beſt report, and of leaſt offence, Phil. 4.8. 1 Cor. 8. 13. You may not make any of Gods Judgments or Puniſhments for ſin (either in man or beaſt) the matter or object of your ſport and recreation, as the folly of the natural fool, the antipathy of beaſts (whereby they tear and deſtroy one another) which are fruits of the fall, and of mans rebellion againſt God; ſo ſhould be rather matter of mourning, than of rejoycing. Neither may you chuſe (for your ſport) whatſoever moves troubleſome paſſions, as fear, anger, &c. nor thoſe p. 97wherein is a lot (which is a religious act and an ordinance of God) which ought not to be ſported with.

4 Dir. The fourth Direction is; having pitch'd upon ſuch Recreations as are harmleſs and ſinleſs, yet may you not ſtain them with bad companions, ſuch as you cannot conſort with, but you muſt either countenance ſin, or contract ſin; ſuch as you muſt contract either guilt or grief, as before. All tares muſt be bundled together; ſuch as ſpend their time together in ſports on earth, may howl in hell together to all eternity.

p. 985 Dir. The fifth Direction: Notwithſtanding all, yet muſt you account it ſafer not to truſt your heart with any Recreation at all, any further than is plainly neceſſary: get (therefore) up your heart to live without them, and take up your whole delight in God, Pſal. 37. 4. Then if at any time you be conſtrained to uſe them, you will be as if you uſed them not, 1 Cor. 7. 29▪ and as not having, yet ſtill having, 2 Cor. 6. 10, that is, your heart will not be engaged to any thing but to God, and your affections will keep uppermoſt for p. 99Jeſus Chriſt: the truth is, were but our affections more mortified, and ſpiritual duties more natural to us, we might better live without thoſe, than the Philoſophers (as they ſaid) could dine and ſup without muſick; therefore as Joſhuah houghed the Canaanites Chariot-horſes, Joſh. 11. 6, 9, and David Zobah's, 2 Sam. 8. 4, ſo intreat thy Joſhuah, thy Jeſus the Son of David, to hough thy carnal affections, that as Phaetons Chariot-horſes, they ſet not all on fire; then delight in God, and thou'lt need leſs the delights of the world.

p. 100The third Natural action is feeding your belly.

1. The 3d Natural action is feeding your belly, which is daily work, for our tottering tabernacles of clay ſtand in need to be ſupported with the ſtaff of daily bread, and therefore is our life call'd the life of our hands, Iſa. 57. 10. As our hands are daily (yea hourly) adminiſtring ſomething either to back or belly, to ſupport our life. Thoſe common actions (of feeding and clothing us) are ſteps in our Chriſtian converſation, p. 101and therefore ought not to be deſpiſed, but are rather to be regulated and reformed to their ſupream ſcope, to wit, Gods glory.

1 Dir. Hence your firſt Direction is, Be ſure you eat and drink with an aim at the glory of God, 1 Cor. 10. 31. You muſt eat for God, and drink for God; Quicquid agas, propter Deum agas, do all in reference to God, receive not any of Gods bleſſings with a carnal frame of heart; but look upon all your Temporal mercies (ſet before you on the Table) with a ſpiritual eye, and p. 102improve them with a ſpiritual heart. Good old Iſidore wept at his Table, crying out, I am aſhamed that I ſhould feed on corruptible beaſts, whereas I was created to be a companion of Angels, and to feed upon heavenly food with them. A worthy Miniſter of Scotland was ſaid, to eat, drink and ſleep eternal life; for in thoſe earthly and natural actions he ſtill kept an heavenly and ſpiritual heart. The main weight of his Meditations was laid upon God (the giver of them), and his glory. Oh could you but eat to his glory, and drink p. 103to his glory, you would not ſo eaſily ſin in them.

2. Dir. The ſecond Direction: Feed your ſelf with a God-bleſſing heart, which is the true (ſpiritual) heave-offering, Numb. 15. 19. When your heart is heaved (or lifted) up to God, and in every thing gives thanks, ſaying, Oh what charges do you put God to, in conſuming his corn and his cattel, Hoſ. 2. 8, 9. (As Jacob calls God the God that fed him all his life long, Gen. 48. 15.) Yet what an unprofitable ſervant are you, and what an undutiful ſon? even ſuch as God complains of, Iſa. 1. p. 1042, I have nouriſhed and brought up children, and they have rebelled againſt me. You muſt admire and adore God that is ſo good, and does ſo good to you, who are ſo evil, and do ſo evil to him; cry, I am leſs than the leaſt of all thy mercies, Gen. 32. 10. Have high thoughts of God, and low of your ſelf; the ſame Jacob that had pleaded his merit with Laban, Gen. 31. from 38 to 41, yet here ſets a low rate on himſelf to God.

3 Dir. The third Direction: Whatever ſweetneſs you find in any creature (you feed upon) let p. 105it lead you to the ſpringhead of that ſweetneſs; do you ſay, Is there ſo much ſavour in thoſe derivative gifts? there muſt needs be much more in the original giver: Labour to ſwim up thoſe ſtreams till you reach the ſpring; crying, If mercy be ſo good, Oh what is the God of mercy? Oh that I may come at him! as well as at his mercies, and learn to love God for himſelf, as well as for his benefits; delighting your ſelf in Gods goodneſs as well as in that of the creatures, Neh. 9.25.

4 Dir. The fourth Direction: You may not feed p. 106your ſelf without fear, as thoſe in Jud. 12

1. But firſt, ſanctifie it by prayer, 1 Tim. 4. 4, 5. Look on that bread which is not got in an honeſt Vocation, and ſanctified by an holy Invocation, to be no wholſome bread, but ſuch as may prove diſeaſes to your body, and ſin to your ſoul: If wicked men ſay, We will neither eat nor drink till we have killed Paul, Act. 23. 12, then godly men muſt ſay, We will neither eat nor drink till we have call'd on God, as 1 Sam. 9. 31. Mark 6.41. & Act. 27. 35. That God may command p. 107his bleſſing (Deut. 28. 8.) upon your Table; that you have your mercies not only with his leave, but alſo with his love; not only from his hand, but alſo from his heart; not only out of the Court of Chriſts general Providence, but alſo out of the Court of ſpecial Favour. 2ly, Feed ſoberly: ſobriety will reclaim you from being either unſeaſonable in time, or unreaſonable either in matter or meaſure, either in quantity or quality: 1. Not unſeaſonable as to time, Eccleſ. 10. 16; not as luxurious Princes, that ſerve their bellies in the p. 108morning (that golden hour for prayer) before they ſerve their God; nor as thoſe in Amos 6. 4, 6, that feaſted riotouſly, without laying to heart the afflictions of Joſeph; while Joſeph was in the pit, alas, his brethren pitied him not, Gen. 37. 23. 2ly, Neither muſt it be unreaſonable either for matter or meaſure; 1. Not for matter or quality, as the rich glutton, that fared deliciouſly every day, Luk. 16. 19; as purple and ſilk was his daily clothing, ſo coſtly delicacies was his daily food; but (alas) it was all his heaven he had, as Abraham told p. 109him when he was in Hell. You muſt ſet a knife to your throat, that is, to your concupiſcible appetite (which ſtands more in need of a bridle than a ſpur) as to thoſe things, Prov. 23. 2, 3, 20: and ſay with David, Let me not eat of their dainties, Pſal. 141. 4. And (with Daniel) refrain from them for fear of a ſnare, Dan. 1. 8. Nor 2ly, muſt it be unreaſonable for meaſure or quantity: fulneſs of bread was Sodoms ſin, Ezek. 16. 49, her food was fewel for her laſciviouſneſs; you may not make proviſion for the fleſh, to fulfil the luſts thereof, p. 110Rom. 13. ult. then is your fulneſs an exceſs when it overcharges you, Luk. 21. 34; and diſenables you for the duties of either your general or particular calling. 3ly, When you have eaten and are full, then bleſs the Lord your God, Deut. 8. 10: when you are as Napthali, ſatisfied with favour, and filled with the bleſſings of the Lord, Deut. 33. 23, then give God ſolemn thanks for all, and be not like prophane Eſau, that ſat down to eat and drink, and roſe up and went his way; never reflecting upon himſelf, nor bleſſing God p. 111for his mercies; nor like the hog under the apple-tree, that gluts himſelf with the fruit that falls, but never looks up to the tree from whence they fall. This is not to eat every morſel as dipt in Chriſts blood, and is ſtrain'd through the Covenant to take off the curſe inflicted on all creatures for the firſt ſinner.

The fourth Natural action is clothing your body.

The fourth Natural action is clothing your body; wherein the pride of your heart may deceive you, p. 112Obad. 3. Therefore take theſe Directions.

1. The firſt Direction: Ponder the Original of your clothing; it was not in the ſtate of innocency, for then was there neither parching heat, nor pinching cold; and nakedneſs was then no ſhame but a glorious comelineſs; ſhame is the daughter of ſin, which brought in the firſt clothing, as well as diſtemperature of air (in heat and cold) the fruits of the fall: Remember that nakedneſs of the ſoul brought in the firſt clothing for the body; ſo that 'tis but the badg of mans ſhame, and the token p. 113of his rebellion againſt his Maker; it carries along with it a ſecret confeſſion of his own guilt. You may not then be proud of your apparel, for that is to be proud of your own ſhame; no man is proud of a plaiſter on his ſore, for that demonſtrates there is a wound; no thief is proud of his fetters, for they declare he hath offended the law, and that heinouſly; neither muſt you be of your garments, which are the cover of your ſhame, and the ſign of your ſin.

2. The ſecond Direction: Take notice that all your clothing are but borrowed p. 114things; how do you borrow the skin, hair and wool of bruit beaſts (to cover your nakedneſs withal) and what are your ſilks, but the ſpittle and excrements of a poor worm? all (as it were) the very caſt-apparel of unreaſonable creatures: Man lives on borrowing, and that from things that are worſe than himſelf in reſpect of their nature. Therefore you may not be proud of theſe things that you borrow; no creature ſo beggarly, ſo needy as man is, in point of clothing; for every creature brings its clothing into the world p. 115with it, but you were born a naked creature, and muſt borrow all to cover you, Ezek. 16. 4. 6, and will you be proud (as the Crow in the fable) of your borrow'd feathers? you may well know, that your God doth not cover you for any ſuch end.

3. The third Direction, inſtead of proud reflections on your ſelf, uſe holy Soliloquies with your ſelf; ſaying; 1. I have a naked ſoul to cover (as well as a naked body) and therefore muſt look out for the wedding garment, to wit, the righteouſneſs of Chriſt (both imparted and imputed); p. 116I muſt put on the Lord Jeſus Chriſt, Rom. 13. 14, that I may not be found naked, Rev. 16. 15; but that I may be comely to God as well as to man. 2ly, The putting off your clothing at night, ſhould mind you of putting off the old man, &c. Eph. 4. 22; and of putting off your tabernacle of corruption, 2 Pet. 1. 14. 2 Cor. 5.2, 3, 4. and then muſt you go down to the bed of the grave, there to ſleep till the morning of the Reſurrection. 3ly, When you put on your clothing again in the morning, it ſhould mind you, that you muſt p. 117be rais'd out of the bed of the grave, and then corruption ſhall put on incorruption, and mortality ſhall be ſwallow'd up of life, 1 Cor. 15. 53. 2 Cor. 5. 4. If you have put on the new man, the image of God in Chriſt.

The ſecond ſort of Actions are Civil, as your Commerce and trading with others.

The ſecond ſort of Actions are Civil, as your commerce and trading with others.

1. Direction the firſt: That you may be kept p. 118from ſinning herein, get your heart fraught with the fear of God as Joſeph, Gen. 42. 18, and Neh. 5.9, 15; thoſe good men had a curb upon them to reſtrain them from wronging others; and where this curb is not, men will not ſtick at any ſin, as Gen. 20. 11.

2 Direct. Lay your ſouls under that command of God in the Old Teſtament, Levit. 25. 14, [In buying and ſelling ye ſhall not oppreſs one another.] And under that in the New, 1 Theſ. 4. 6. [Defraud not one another,] and fall down before the authority of p. 119thoſe commands, as one that muſt give an account of all.

3 Dir. As you are to obſerve [Gods precepts] ſo muſt you [godly preſidents] eſpecially that of father Abraham, Gen. 23. 15, [The land is worth 400 ſhekels] if ſo, then Abraham cannot be cozened; here is fair dealing from heathens; the ſeller doth not ask too much, nor doth the buyer bid too little; only one price is pitch'd upon, and paid down, and all is done, for ſuch bargains be made among Chriſtians.

4 Direct. Put your ſelf in your Chapmans ſtead, p. 120and do to him as you would have him do to you in the like caſe, Mat. 7. 12. Job 16.4: the buyer ſhould put himſelf in the ſellers ſtead, and the ſeller in the buyers.

5 Dir. Get your heart weaned from all immoderate love of the world; the love of money is the root of all evil, 1 Tim. 6. 10; hence comes all cozenage, ſuppoſing that gain is godlineſs, which is no other than a worſhipping of Mammon. View but (in your Contemplations) once a day the joys of Heaven, and 'twill wean you by degrees from thoſe toys of the earth.

p. 1216 Direct. Eſteem highly of honeſty and holineſs in all actions; and that far above wealth or honour; 'tis indeed wages to itſelf, Pſ. 19. 11, in keeping them there is great reward. But you may ſay of defrauding, as Gen. 27. 12, It will bring a curſe, and not a bleſſing.

The third ſort of Actions are Religious.

The third ſort of Actions are Religious, which are either private or publick; the firſt of which will diſcover your ſtate beſt to you; for every man is, what he is in private; p. 122and a truly pious ſoul will be found in Religious actions as well in the ſhade, as in the Sun; he will make conſcience of duty, as well when no body ſees him, (for he knows he's always under the all-ſeeing eye) as when any or many ſee him; you muſt go beyond the hypocrite in the practice of ſecret duty. As 1, In hearty bewailings of your own imperfections; 2, In hearty bleeding acknowledgments of your unkindneſſes to Chriſt, and to his gracious Spirit. 3, In pantings and inquietations of foul after Union and Communion with God. p. 1234, In hungrings and longings after ſpiritual refreſhment, and transforming of ſoul in every duty.

The unſound heart is a ſtranger to thoſe, and to ſecret addreſſes to God (or at moſt, but ſlight in them if found in that work at all); he is careleſs in ſelf-examination, curſory in meditation, ſaint in heart-watchings, and feeble in mortification; but nothing at all in loving and walking with God, and delighting in him. Do you more than he in all theſe; and be but a good Chriſtian in private duties, and you cannot be a bad one in publick.

p. 1241. More particularly concerning Religious Actions: And,

1. Of Meditation, that moſt neceſſary and much neglected duty, this muſt be (1) your ſpiritual ladder (as Jacob had his) whereon you aſcend in divine Contemplations of the excellency of your bleſſed and bleeding Saviour, till your heart be raviſhed therewithal.

2. Meditation muſt be (2) your ſpiritual limbeck, whereby the choiceſt and nobleſt ſpirit may be extracted. Oh how this divine limbeck will cauſe tears to diſtill and drop p. 125down into Gods bottle as their Receiver, Pſal. 56. 8.

3. The great book of nature (with its three leaves of Heaven, Earth and Sea) as well as the bleſſed Book of Scripture, may hereby afford you a rich ſpirit and quinteſſence. The firſt leaf of that book, to wit, Heaven, may afford you many divine lectures; as firſt the purity of Heaven may teach you the purity of its Maker, who made it of ſuch pure matter as you behold; and the purity alſo that ought to be in your heart, that this pure God may dwell in it as in his palace, temple, p. 126and lower heaven; yea, and the purity of your life likewiſe, as becometh one that expects to live for ever in that pure heaven into which no impure thing can ever enter.

4. When you behold, 2ly, the glory and ſplendor of Heaven, both by night and by day: 1. By night, how it is beſpangled with glittering and glorious Stars, then think with your ſelf that this ſplendid firmament (which I behold) is but the outſide of the palace of God, and the under-ſeiling only thereof; and if that have ſo much luſtre and beauty, how much p. 127more hath the inſide where the divine tranſcendent Majeſty of the Trinity (with innumerable both of glorious Angels and of glorified Saints) ſhineth forth!

5. And 2ly, by day; when you behold how one Sun makes a moſt glorious Morning when it ariſeth: and when you ariſe out of your bed, then meditate, Oh what ſhall the morning of the Reſurrection be! 'twill be ten thouſand times more glorious, when the Sun of Righteouſneſs ſhall ariſe, and with him Myriads of Saints and Angels (which ſhall be all ſeven times brighter than the p. 128Sun of the firmament. If it be a pleaſant thing (as Solomon telleth you) to behold the Sun, then think how 'tis more pleaſant (yea and profitable too) for you to behold the Sun of Righteouſneſs; that in his light you may ſee light, Pſal. 36. 9.

6. When you view the changeableneſs of the face of Heaven, and its outward appearance unto you, this may teach you in the third place, that as the Heaven is ſomtimes bright, and ſometimes clouded, not all night, nor all day; the Sun ſometimes over-caſt with a black cloud, and p. 129ſometimes breaking out in its ſplendor and glory; and as the Moon hath her changes & her borrowed light, ruling the night, as the Sun the day, ſo you may not expect any fixed conſtancy in any condition upon earth while there is ſuch changeableneſs in the face of heaven.

7. When you conſider (4ly) the firmneſs of the body of heaven, how it hath continued firm and unworn (notwithſtanding its motion, (which wears all other things) is with incredible ſwiftneſs) from the Creation of the World, then did the Lord ſpread p. 130out that heaven like a curtain, and it hath continued ſpread for almoſt ſix thouſand years, yet not one hole can be diſcerned in that curtain to this day: Oh how may this teach you, the unchangeableneſs of God who was the Creator and is the upholder of Heaven, and what a ſafe place heaven is, to lay up your treaſure in, ſo far out of the reach of all ruſt and robbery.

The ſecond leaf in the book of Nature is (1.) the Earth, which the Heaven oft hears, and waters with ſhowers of bleſſing; ſometimes God ſtops up thoſe p. 131of heaven, and ſometimes he opens them. Speak to the earth and it ſhall teach you, Job 12.8. How the clouds are Gods watering pot, and his ſpunges which he ſqueezes with a gentle hand, that the rain may ſoftly deſcend and drop fatneſs upon the furrows of the earth. Conſider, Oh what dependency hath man upon God! the rain hath no father but God; the vanities of the Gentiles cannot give rain, Jer. 14. 22.

2. Meditate how the air blows upon the earth, yet is inviſible; and although it be ſo, yet is it the preſerver of your life, p. 132which is nothing but a vapour, and a little warm breath turned up and down the noſtrils: how may this put you in mind of the inviſible God, who filleth all things; and in whom you live, move, and have your being?

3. When you conſider how the Earth hangeth in the midſt of the air (poized equally every way) and yet not reeled out of its place this five thouſand years and upward, notwithſtanding the hideous tempeſts that hath been upon it, and the dreadful Earthquakes that hath been within it; Pſal. 104. 5, 6, p. 133God laid the foundations of the earth, that it cannot be removed for ever. And he hangeth the earth upon nothing, Job 26. 7. Now if the whole maſſy body of the Earth hang ſo ſteadily and ſtedfaſtly upon the powerful precept of God; O then bethink your ſelf, how firmly you ought to hang upon the precious promiſe of God both for your ſafety in this world, and for your ſalvation in the world to come.

4. Behold the fruits of the Earth, and conſider, that a woman when about fifty years of age is paſt child-bearing; yet this great p. 134mother (the Earth) though ſhe be above five thouſand years old, is not paſt fruit-bearing ſtill; and whence comes it but from the word of the great Jehovah? Seed-time and harveſt ſhall not ceaſe, Gen. 8. 22. You ſee the Earth is yearly loaden with fruit, Oh then conſider what are the riches of the Throne of God, if there be ſo much upon his footſtool; ſay alſo within your ſelf, doth your ground and your garden anſwer your expectation, and ſhall not you the expectation of your God, he will have his viſiting time, Cant. 6. 11. and will come with his p. 135basket upon his arm to gather the fruit of his Vine-yard; if he find none to fill his basket, he will lay down his basket, and take up his axe and cut you down, that you may not cumber the ground any more.

5. Your beholding of the graſs of the field, (while you are walking ro meditate there as Iſaac did, Gen. 24. 63.) may mind you of your mortality, and of your withering condition; All fleſh is graſs, Iſa. 40. 6, 7. that graſs which the ſythe cuts not down in Summer while 'tis young and juicy, the ſharp froſts of an hard Winter will wither p. 136away; ſo though you eſcape the ſythe of death in the ſummer of your youth (while your bones are full of marrow, and your veins of blood) yet the winter of old age will wither you.

6. When you behold that variety of trees, it may teach you the difference among men; ſome are wild trees, trees of the wood (that is, out of the Church) whoſe fruit be crabs and acorns, mask for hogs, not meat and medicine for men, as Ezek. 47. 12. Others are trees of Righteouſneſs, planted and watered by the Lord, Iſa. 61. 3. as the other by the Devil; and p. 137thus ordinary objects (as birds and beaſts, &c.) may be hallowed to an heavenly end. The ox knows his owner, the ſwallow her ſeaſon.

1. The third leaf in the book of Nature is the Sea, the great and wide Ocean, which yet is but as a babe in the hands of the great God, and as a little Infant in ſwadling bands, Job 38. 9. If you or any that are near or dear to you, be concern'd at Sea, Oh how may this conſideration comfort you, that your God can as eaſily rule and repreſs the unruly Ocean, as the mother doth her tender ſuckling, p. 138when it is ſwadled up by her hands; 'tis the work of the Almighty to ſet bounds to that raging Element, Job 38. 9, 10.

2. Thus alſo it may mind you, that though the Dragon caſt forth flouds to drown the man-child, Rev. 12. 15. and though the waters of affliction do riſe & rage againſt the Church and children of God, yet at the rebuke of your God the waters ſhall be abated, and the dry land ſhall appear, Gen. 1.9. & 8. 3. and the Ship (the Church) ſhall come ſafe to ſhore, whatever contrary wind ſhe meets with in the world, p. 139Mat. 8. 26. & 14. 24.

3. The continual fluctuation of the Sea in its being toſſed with tempeſts to keep it from ſtinking, like a ſtanding pool, which, if ſo, would deſtroy the Earth: This may teach you the wiſdom of God in ordering all things, in ſending tides and winds to toſs the waters, and to make them ſome out their mire and dirt, Iſa. 57. 20. and ſo keep them from corruption; and likewiſe, how needful it is for you to be afflicted, and to be poured from veſſel to veſſel, that you may not ſettle upon the lees as Moab did, Jer. 48. 11.

p. 1404. Oh the divine Meditations that holy David had on this ſubject of the Sea in Pſal. 107.23, 24, &c. (although his concernments lay very little in that Element, as he had done before in looking upon the heavens, Pſal. 19. 1. & 8. 3.) look upon all with Davids ſpectacles and ſpirit, and the Sea (as well as heaven and earth) will afford you many divine Inſtructions.

It will teach you, (1) that your heart (like Reuben) is as unſtable as water for God, and God lives, Gen. 49. 4. (2) That the Lord ſitteth upon the p. 141floods, Pſal. 29. 10. and rules for ever all the fluctuations of your and the Churches afflictons, God ſits, when they flote and fly away. (3) That Merchants and Mariners (in their trading and trafficking by Sea) hang both their ſafety and ſucceſs upon a few Ropes, or rather upon a ſpecial immediate hand of Gods providence. (4) That they which go down into the deep ſee ſuch wonders of the Lord as may convince the worſt Atheiſt in the world; firſt, as the ebbing and flowing of the Sea, which (ſhould it always flow) would ſoon overflow p. 142this Iſland, if the hand of the Lord did not command it back by its ebb. 2. As that it ſhould not ſwell above its banks, and break its ſwadling bands, by the falling and flowing of ſo many great rivers into it. 3. As the ſaltneſs of its waters, although all thoſe mighty rivers that flow into it be freſh, and the innumerable company of fiſh in it be all freſh alſo. 4. As thoſe trade-winds that lay upon the face of the Sea to further Navigation every way; with many other wonders.

1. Thus far of occaſional Meditation upon the book of Nature; there is p. 143alſo Meditation appointed upon the book of Scripture, which you muſt be acquainted with, as far exceeding the other; for the book of Nature though never ſo diligently read over, yet will it not bring you to the ſaving knowledg of God in Chriſt, nor throughly furniſh you for every good work; but the book of Scripture is a larger field, furniſhed with all ſorts of ſpiritual and fragrant flowers, whereupon you may freely feed your beſt thoughts without ever hauſeating. If you can but unclaſp the tables of your own heart, (when you unclaſp p. 144your Bible) a praying heart can never want a profitable ſubject; Oh let it not pleaſe you, that carnal hearts can think of things below, not only an hour, a day, a week, a month, but even a whole year without wearineſs, and that to think on Gods name, Mal. 3. 17. ſhould weary you ſo ſoon.

2. This ſecond ſort of Meditation is a ſet and ſolemn acting of all the faculties of the ſoul upon ſome choſen ſubject till you can extract ſome ſweet and ſoul-raviſhing thoughts out of your own heart thereby; your ſubject or matter p. 145of meditation muſt be ſome ſcriptural truth, ſuch as are ſummarily comprehended in Phil. 4. 8. (that little Bible), Whatſoever things are true, whatſoever things are honeſt, whatſoever things are juſt, whatſoever things are pure, whatſoever things are lovely, whatſoever things are of good report; if there be any vertue, if there be any praiſe, think on theſe things. In that one verſe is contained the whole duty of man, the good and the all of man, Eccleſ. 12. 13. Mic. 6. 8.

The ſecond Religious Action is Prayer, which p. 146well follows Meditation; for as, 1. Meditation is a bleſſed beginning to prayer, ſo prayer is a bleſſed concluſion of meditation, and therefore is the double reading of Gen. 24. 63. Iſaac went out to meditate, or he went out to pray. So then, when your heart is well warmed with the Angelical duty of Meditation, then fall upon the Evangelical duty of Prayer, then tender and render your homage to the God of all your mercies, crying with David, Oh the God of my mercies, Pſal. 59. 10.

2. You muſt know, that Prayer is the pouring out p. 147of the heart to God, Pſal. 62. 8. 'Tis not the pouring out of your ſpeech, but of your ſpirit unto the Lord. God looks not ſo much at what you do, as with what ſpirit you do for him; you muſt ſerve God with your ſpirit in the Goſpel of his Son, Rom. 1. 9. not reſting in a bare gift of prayer, without the grace of prayer, Zach. 12. 10. you may not fetch materials or abilities for this work from your ſelf, but you muſt pray in the Holy Ghoſt, Jud. v. 20. Rom. 8.26. The lifting up of your own tools upon Gods Altar will not poliſh, but pollute p. 148it, Exod. 20. ult. That earneſtneſs in prayer which flows meerly from a natural ſpirit, is but the cry of the creature, and not the groans of that holy Spirit which helps our infirmities; but expreſſions without impreſſions.

3. You muſt pray that God may rebuke Satan that reſiſts you in prayer; watch the adverſary that watches you, and watch your own heart likewiſe, which will not only hang off from this work, but will alſo conſpire with Satan to give you diſturbance, when you are breathing out your deſires into p. 149your fathers boſom, and ſending this winged meſſenger to him: you will find it hard to ſerve the Lord (in this duty) without diſtraction, as 1 Cor. 7. 35. No enemy like one treacherous within.

4. Take heed of formality in this duty; as a Muſicians fingers will run over ſuch a ſong as he hath often played, although his mind (all the while) be employed about other things; ſo many run over ſuch a prayer as they have often uſed, yet their hearts are roving (all the time) about other things. God requires the ſtrength of your affections p. 150in his ſervice; every offering muſt be made by fire, if of a ſweet favour to the Lord, Levit. 1.9, 13, 17. yea your ſelf, as well as your ſacrifice, muſt be ſalted with fire, Mark 6.49. David prayed and cryed with his whole heart, Pſal. 119. 58, 145. Sampſon bows himſelf with all his might at the pillars of Dagons Temple, Judg. 16. 30. and have not you the ſtrong-holds of ſin in you to be pull'd down by prayer. You muſt go to prayer as the Sun in its ſtrength, Judg. 5.31. and come to God as a Prince, Job 31. 37. the Sun in his p. 151might doth diſperſe clouds that would darken it; and a princely ſpirit to wreſtle with God, as Jacob, hath power with God, and prevaileth for the bleſſing: to put off God with cold formal devotion, is the epidemical diſeaſe of all Chriſtendom.

5. Be not regardleſs about the returns of your prayers, nor careleſs of the event and iſſue of them; be not like thoſe Archers that ſhoot not at a mark, but at rovers, at random, never obſerving where their arrows fall. Spiritual prayers are the arrows of Gods deliverance, 2 King. p. 15213. 16, 17. Prayer is like the bow of Ionathan, 2 Sam. 1.22. it never returns empty. If you dare be careleſs in asking, how can you wonder that God is careleſs in anſwering.

6. Be clothed with Humility while you are in prayer to God: he that reſiſts the proud gives grace to the humble. In order hereto, get the majeſty of the great God (with whom you have to do therein), wrought kindly upon your heart, till you know (aright) your diſtance, not only your natural diſtance 'twixt God and you, as you are a creature; but eſpecially p. 153your moral diſtance 'twixt God and you as you are a ſinner.

In the third place I ſhall add but one Religious Action more, to wit, 1. the Obſervation of the Sabbath, which yet is, inſtar omnium, wherein all religious actions be ſummarily comprehended. You muſt look upon the Sabbath as the Epitome and Compendium of all Religion, having all the priviledges that commend the moſt ſubſtantial precepts in Scripture to us, as 1. its frequent mentioning (almoſt) in every book of the Bible. 2. Gods intereſt (after a ſpecial manner) p. 154in it, 'tis frequently call'd [His] Sabbath. And 3ly, 'tis called a ſpecial gift and favour of God to his people, Exod. 16. 29. Ezek. 20. 12. Neh. 9. 14. 'Tis a great favour of God that it is given to you.

2. Therefore you muſt remember to keep it holy, Exod. 20. 8. (it may be read thus), Remember to keep holy a day of reſt unto me, ſix days ſhalt thou labour, but a ſeventh day is the Sabbath of the Lord thy God. The very Preface [Remember] which none of the other Commands have, inſtructs you, how weighty and neceſſary p. 155this duty is, (which you are prone to forget.

3. That you may keep it holy, you muſt (in the firſt place) have an high and holy eſtimation of it; the phraſe is, He that eſteemeth a day, and he that regardeth a day, Rom. 14. 5, 6. You muſt have an high regard for it, and eſteem it honourable, Iſa. 58. 13. as the day which the Lord hath made, Pſal. 118. 12. (this Chriſt applys to the day of his Reſurrection, Mat. 21. 24.) How can it but be an honourable day to you which the Lord your God hath ſanctified for you. 2ly, As you muſt have an p. 156holy eſtimation of it, ſo you muſt make an holy preparation for it; you muſt prepare to meet your God, Amos 4. 12, as the Bride prepares her ſelf to meet her bride-groom; how did Ruth waſh her ſelf, and anoint her, and put on her beſt raiment, that ſhe might become amiable and acceptable to Boaz? Ruth 3. 3. how much more ſhould you be purified for the King of Kings, and Lord of Lords. The Jews had a preparation for the Paſſeover, Joh. 19.42. you muſt make preparation for the Sabbath, the want of which may hinder your ſouls of a p. 157Sabbath-bleſſing, as (no doubt) it has done. 3ly, You muſt keep it holy by an holy obſervation of it, in uſing all holy means, and doing all holy duties (both private and publick) all the whole day.

4. Be ſure it be a deſirable day to you as well as holy and honourable; it ſhould be the deſire of days. You ſhould cry (with that good man) to it in the morning of the Sabbath, Come my bride of days, thou art welcome; and with David ſay, Oh, when ſhall I come and appear before my God? Pſal. 42.2. where are your pantings and palpitations p. 158of heart after an enjoyment of Gods Sabbath. You have ſix days to provide for the worſer part, and but one for the better, how careful are you all the ſix days for the beaſt in you, Oh be not careleſs upon that one day for the Angel in you.

5. Let not your hold go of any one precious Sabbath, without ſome ſweet refreſhment to your ſoul, as well as reſt to your body; 'tis ſaid, Exod. 31. 17. the Lord reſted and was refreſhed; is it ſo with you? do you find any reſt for your wandring thoughts, and any refreſhing for your p. 159feeble ſpirit? account it a very great loſs to loſe one Sabbath-day without ſome advantage and growth: Oh what a God-bleſſing heart ſhould you have, that God ſhould give you ſuch a day, and call upon you alſo (and that often) to obſerve that day, and that not for any advantage to himſelf, (for your goodneſs extends not to God, Pſal. 16. 3. though his doth to you), but all for your own good. This obliges you to be careful and conſcientious in the improvement of the day, and honouring the Son with his day under the Goſpel, as they honor'd the Father with

End of the text · Christopher Ness, The Crown and Glory of a Christian (1676)