Heaven Taken By Storm, Sermon 1 (1 of 3)

Heaven Taken By Storm · Sermon 1 (1 of 3)

p. 1HEAVEN taken by Storm.

MATTH. 11. 12.

The Kingdom of Heaven suffereth violence, and the violent take it by force.

John Baptist hearing in prison the fame of Christ, sends two of his Disciples to him with this Question, Art thou he that should come, or do we look for another? verl. 3. Not (as Tertullian thinks) that John Baptist knew not that Jesus Christ was the True Messiah; for he was confirmed in this, both by the Spirit of God, and by a sign from Heaven, John 1. 33. But John Baptist hereby endeavoured to correct the ignorance of his own Disciples, who had a greater respect for him than for Christ.

p. 2In the fourth Verse Christ answers their question, Go and shew John again those things which ye do hear and see; the blind receive their sight, the lame walk, the Lepers are cleansed, &c. Jesus Christ demonstrates himself to be the true Messiah, by his Miracles, which were real and ocular proofs of his Divinity. John's Disciples being departed, Christ falls into an high elogium and commendation of John Baptist: Vers. 7. What went ye out into the Wilderness to see; a reed shaken with the wind? As if Christ had said, John Baptist was no unconstant man, fluctuating in his mind, and being shak…n as a Reed from one opinion to another; **Per arundinem c…m sit nutanti ca…ine, & …ovis vel l…issimo ve…to nunc b…, nunc ill… agitatur, intelligit salv… … …even & instabil…m, at talis A…io no… …at Johannes; sed co…stans, & … s…t simili…, n… in car… quidq…m s…e sententiae mutant. Prugensis.he was no Reuben, unstable as water, but was fixed and resolute in Religion, and a Prison could make no alteration in him.

Vers. But what went ye out for to see, a man cloathed in soft raiment? John did not indulge his senses; he wore not silks, p. 3In E…o v…t Johannes, … suppetunt visti…m a…t ci…um d…e, sed …culta …, austera & squalida; no… …uit homo …ollis, …d loc…s, id … illi… …o …ntur. Idem.but Camels hair; nor did he affect to live at Court, but in a Wilderness, Mat. 3. 3, 4.

Again, Christ commends John as being his forerunner, who prepared the way before him, vers. 10. He was the morning Star which did precede the Sun of Righteousness; and that Christ might sufficiently honour this holy man, he doth not only parallel him with, but prefer him before, the chief of the Prophets. Vers. 9. What went ye out for to see, a Prophet? yea I say unto you, and more than a Prophet. Vers. 11. Among them that are born of women, there hath not risen a greater than John the Baptist: He was eminent both for Dignity of Office, and Perspicuity of Doctrine; and so the Text is usher'd in: From the dayes of John the Baptist …ntil now, the Kingdom of Heaven suffere… violence, and the violent take it by force. In which words there is,

1. The pref… or introduction; from 1.the dayes of J… the Baptist until now. John Baptist was a zealous Preacher, a Boanerges, or Son of Thunder; and after his Preaching, People began to be awakened out of their si…s.

Hence learn, what kind of Ministry is p. 4like to do most good, namely, That which works upon the Consciences of men. John Baptist did lift up his voice like a Trumpet, he preached the Doctrine of Repentance with power, Mat. 3. 2. Repent, for the Kingdom of Heaven is at hand: He came hewing and cutting down mens sins, and afterwards preached Christ to them. First, He poured in the Vinegar of the Law, then the Wine of the Gospel. This was that preaching made men studiously seek after Heaven: John did not so much preach to please, as to profit; he chose rather to discover mens sins, than to shew his own eloquence. That is the best looking-glass, not which is most gilded, but which shews the truest face. That Preaching is to be preferred, which makes the truest discovery of mens sins, and shews them their hearts. John Baptist was a burning and a shining light; he did burn in his Doctrine, and shine in his Life; and from that time men pressed into Heaven. **Johanne Christun & poe…itentiam praedicante, po…lus mag…o imp…tu accurrit ad oblatam gra…. M… sterus.Peter (who was filled with a spirit of zeal) having humbled his hearers for their sins, and opened to them a Fountain in Christs Blood, they were then pricked at their p. 5heart, **foreign.Act. 2. 37. 'Tis the greatest mercy to have a Soul-searching Ministry. If one had a desperate Wound, he would desire to have it searched to the bottom. Who would not be content to have their Souls searched, so they may have them saved?

2. The matter in the Text, The Kingdom 2.of Heaven suffereth violence, and the violent take it by force.

What is meant by the Kingdom of Heaven?Quest.

Some interpret it of the Doctrine of Resp. No…a Evangelii doctri… ad quam jam ultrò constuebat Turba, Erasm.the Gospel, which reveals Christ and Heaven. So Erasmus.

But I rather by the Kingdom of Heaven understand Glory: and so learned Beza and others.

This Kingdom suffereth violence **foreign.

'Tis a Metaphor from a Town or Castle that holds out in War, and is not taken but by storm**Metaphora sumpta à Castris, vel ab Arce… quapiam quae irrump…ibus hostibus diripitur. Erugens.. So the Kingdom of Heaven will not be taken without violence; **Impitu quodam in illud p…pitur. Junius.The violent take it by force.

The Earth is inherited by the Meek, Mat. 5. 5. Heaven is inherited by the violent. p. 6Our life is military; Christ is our Captain, the Gospel is the Banner, tho Oraces are our spiritual Artillery, and Heaven is only taken in a forcible way. The words fall into two parts:

1. The Combate, suffereth violence.

2. The Conquest, The Violent take it by force.

The right way to take Heaven is by Storm: Or thus, None get into Heaven but violent Observ.ones. This violence hath a double aspect.

It concerns men as Magistrates; they 1.must be violent.

1. In punishing the nocent. When Aaron's Urim and Thummim will do no good, then must Moses come with his Rod. The wicked are the bad humours and surfeit of the Common-wealth, which by the care of Magistracy are to be purged out. God hath placed Governours for the …terrour of evil do…rs, 1 Pet. 2. 14. They must not be like the Sword-fish, which hath a Sword in his Head, but is without an Heart. They must not have a Sword in their Hand, but no Heart to draw it out for the p. 7cutting down of impiety. Connivance in a Magistrate supports vice, and by not punishing offenders he adopts other mens faults, and makes them his own**Qu… non prohibet cum potest, jubet.. Magistracy without zeal is like the body without spirits. Too much lenity emboldens sin, and doth but shave the head which deserves to be cut off.

2. In defending the Innocent. The Magistrate is the Asylum, or Altar of Refuge, for the oppressed to sly to. Charls Duke of Calabria, was so in love with doing Justice, that he caused a Bell to be hung at his Palace gate, which whosoever did ring, was sure presently to be admitted into the Duke's presence, or have some Officers sent out to hear his cause. Aristides was famous for his Justice, of whom the Historian saith, he would never favour any mans cause because he was his friend, nor do injus…ice to any because he was his Enemy. The Magistrates ballance is the oppressed mans shield.

This violence concerns men as Christians. Though Heaven be given us freely, 2.yet we must contend for it**Solertèr & strenuè … …st, nec in tanto rerum cardine …ssandum, cum h…c una r…s naturà ho ninis dignasit in q…a vires imp…dat o…es suas. Clarius., Eccles. 9. 10. p. 8What thy hand findeth to do, do it with all thy might. Our work is great, our time short, our Master urgent; we had need therefore summon together all the powers of our souls, and strive as in a matter of Life and Death, that we may arrive at the Kingdom above: We must not only put forth diligence, but violence. For the illustrating and clearing the Proposition, I shall shew,

1. What violence is not meant here: 1.This violence in the text excludes 1. An ignorant violence; to be violent for that which we do not understand, Acts 17. 23. As I passed by, and beheld your Devotions, I found an Altar with this Inscription, foreign, To the unknown God. These Athenians were violent in their devotion; but it might be said to them, as Christ said to the Woman of Samaria, Joh. 4. 22. Ye worship ye know not what. Thus the Papists are violent in their Religion, witness their pennance, fasting, dilacerating themselves till the blood comes, but it is a Zeal without Knowledge: their Metal is better than their Eye-sight. When Aaron was to burn the Incen…e upon the Altar, he was …st to light the lamp…, Exod. 30. 7. When p. 9zeal like incense burns, first the lamp of knowledge must be lighted.

2. It excludes a bloody violence, which is two-fold: First, when one goes to lay violent hands upon himself. The body is an earthly prison, where God hath put the Soul; we must not break Prison, but stay till God by death lets us out. The Sentinel is not to stir without leave from his Captain: nor must we dare to stir hence, without Gods leave. Our Bodies are the Temples of the Holy Ghost, 1 Cor. 6. 19. when we offer violence to them, we destroy Gods Temple. The Lamp of life must burn so long as any natural moisture is left like oil to feed it.

Secondly, When one takes away the life of another. There's too much of this violence now adays. No sin hath a louder voice than blood, Gen. 4. 10. The voice of Clamitat i… C…lum vox sanguinis, &c.thy Brothers Blood crieth unto me from the ground. If there is a Curse for him that smites his Neighbour secretly, Deut. 27. 24. then he is double cursed that kills him. If a man had slai… another unawares, he might take Sanctuary, and fly to the Altar: but if he had done it willingly, the holiness of the place p. 10was not to protect him, Exod. 21. 14. If a man come presumptuously upon his neighbour to slay him with guile, thou shalt take him from mine …ltar that he may die. Joab being a man of blood, King Solomon sought to slay him, though he caught hold on the horns of the Altar, 1 King. 8. 29. In Bohemia formerly, the Murderer was to be beheaded, and put in the same Goffin with him whom he killed. Thus we see, what violence the Text excludes.

2. What violence is meant here; it is an Holy Violence. This is twofold. 1. We must be violent for the Truth. Here Pila…e's question will be moved, What is Truth? Truth is either the blessed Word of God; which is called, foreign, The Word of Truth. Or those Doctrinals which are deduced …om the Word, and agree with it as the Dial with the Sun, or the Transcript with the Origi…al; a…, the doctrine of the Trinity, the doctrine of the Creation, the doctrine of Free-grace, Justification by the blood of Christ, Regeneration, Resurrection of the dead, and the life of Glory: these Truths we must be violent for, which is either by being Advo…ates for them, or Martyrs **P…ius ruat coe…m quà… p…eat …mica …. Luther..

p. 11Truth is the most glorious thing; **Pulchrior …st ver…t as Christianorum quàm Helen Graeco…. Aug. Ep. ad Hie….the least filing of this gold is precious: what shall we be violent for, if not for Truth? Truth is ancient; it's gray hairs may make it venerable; it comes from him who is the Ancient of daies. **…d verum quod primum. Ter…ull.Truth is unerring, it is the Star which leads to Christ. Truth is pure, Psal. 119. 140. It is compared to Silver refined seven times, Psal. 12. 6. There is not the least spot on Truth's face, it breathes nothing but sanctity. Truth is triumphant; it is like a great Conquerour, when all its Enemies lie dead, it keeps the field, and sets up its Trophies of Victory**foreign Chrys.. Truth may be opposed, but never quite deposed. In the time of Dioclesian, things seemed desperate, Truth ran low, soon after was the golden time of Constantius, and then truth did again lift up its head. When the Water in the Thames is lowest, an high tide is ready to come in. God is on Truth's side, and so long there is no fear but it will prevail: The Heavens being on fire shall be dissolved, 2 Pet. 3. 12. but not that Truth which came from Heaven, 1 Pet. 1. 25.

p. 12Truth hath noble Effects. Truth is the Seed of the new birth. God doth not regenerate us by Miracles or Revelations, but by the word of truth, Jam. 1. 18. As truth is the breeder of grace, so the**foreign. feeder of it, 1 Tim. 4. 6. Truth sanctifies, John 17. 17. Sanctifie them by thy Truth. Truth is the Seal that leaves the print of its own Holiness upon us; it is both speculum and lavacrum, a Glass to shew us our blemishes, and a Laver to wash them away. Truth makes us free, John 8. 32. it beats off the fetters of sin, and puts us into a state of Sonship, Rom. 8. 11. and Kingship, Rev. 1. 6. Truth is comforting; this Wine cheers. When Davids Harp and Viol could yield him no comfort, Truth did, Psal. 119. 50. This is my comfort in my affliction, for thy Word hath quickned me. Truth is an antidote against errour Errour is the Adultery of the Mind; it stains the Soul, as Treason doth the Blood. Errour damns as well as Vice. A man may as well die by Poyson, as Pistol; and what can stave off Errour but Truth? The reason so many have been trapanned into Errour, is, because they either did not know, or not love p. 13the Truth. I can never say enough in the honour of Truth. Truth is basis fidei, the ground of our faith; it gives us an exact model of Religion; it shews us what we are to believe: Veritas irradiat intellectum, animat sidem. Be…n.Take away Truth, and our Faith is Fancy. Truth is the best flower in the Churches Crown: We have not a richer Jewel to trust God with, than our Souls, nor he a richer Jewel to trust us with, than his Truths. Truth is Insigne Honoris, an Ensign of Honour; it distinguisheth us from the false Church, as Chastity distinguisheth a vertuous Woman from an Harlot. In short, Truth is Ecclesiae praesidium, the Bulwark of a Nation: 2 Chron. 11. 17. it is said, the Levites, (who were the antesignani, the Ensign-Bearers of Truth) strengthened the Kingdom. Truth may bee compared to the Capitol of Rome, which was a place of the greatest strength: or the Tower of David, on which there hang a thousand shields, Cant. 4. 4. Our Forts and Navies do not so much strengthen us as Truth. Truth is the best Militia of a Kingdom; if once we part with Truth, and espouse Popery, the Lock is cut where our strength lies. What then should we be violent p. 14for, …f not for Truth? We are bid foreign, to contend as in an Agony, for the faith delivered to the Saints, Jude 3. If Truth once be gone, we may write this Epitaph on Englands Tomb-stone, The Glory is departed.

2. This holy violenceis, when we are 2.violent for our own salvation, 2 Pet. 1. 10. Give all diligence to make your Calling and Election sure. The Greek word foreign signifies anxious carefulness, **Jansen. Beza. Gerhard.or a serious beating ones thoughts about the business of Eternity; such a Care as sets Head and Heart a work: in this channel of Religion all a Christians zeal should run.

3. The third thing is, what is implied 3.in this holy violence. It implies three things:

1. Resolution of Will.

2. Vigour of Affection.

3. Strength of Endeavour.

1. Resolution of the Will. Psal. 119. 6. I have sworn, and will perform it, that I 1.will keep thy righteous Judgements. Whatever is in the way to Heaven (though there be a Lion in the way) I will encounter it. Like a resolute Commander that chargeth through the whole Body p. 15of the Army. The Christian is resolved, come on it what will, he will have Heaven. Where there is this resolution, danger must be despised, difficulties trampled upon, terrours contemned**Qui Regni Dei desid…rio tenentur, violentiâ quâdam irrumpu… ut participes illius, fiant cum dispendio vitae. Munster.. This is the first thing in holy violence, resolution of will, I will have Heaven whatever it cost me; and this resolution must be in the strength of Christ.

Resolution is like the biass to the bowl, which carries it strongly. Where there is but half a Resolution, a will to be saved, and a will to follow sin, it is impossible to be violent for Heaven. If a traveller be unresolved, sometimes he will ride this way, sometimes that; he is violent for neither.

2. Vigor of the Affections. The Will proceeds 2.upon Reason **Volunt at sequitur dictamen intellectus.; the Judgement being informed of the excellency of a state of Glory, and the Will being resolved upon a voyage to that Holy Land, now the Affections follow, and they are on fire in passionate longings after Heaven. The Affections are violent p. 16things**Qui vim fa…it, vehementi studio properat. Ambr. in Iuc. lib. 8., Psal. 42. 2. My soul thirsteth for God, for the living God. **Kimchi, Abon-ezraThe Rabbins note here, that David saith not, My soul hungereth, but thirsteth; because naturally we are more impatient of thirst than hunger. See in what a rapid violent motion Davids affections were carried after God. The affections are like the wings of the Bird, which make the Soul swift in its flight after Glory. Where the affections are stirred up, there is offering violence to Heaven.

3. This violence implies Strength of 3.Endeavour, when we strive for salvation as about a matter of life and death. 'Tis easie to talk of Heaven, but not to get to Heaven; we must operant navare, put forth all our strength; nay, call in the help of Heaven to this work.

4. The fourth thing is, how many 4.ways a Christian must offer violence; four ways.

p. 171. He must offer violence to Himself. This Self - Violence consists in two things:

1. Mortification of sin.

2. Provocation to duty.

1. Offering violence to ones self in a spiritual sense, consists in mortification 1.of sin: Self is the flesh, this we must ofter violence to. **Regno vis inserri non possit, nisi & nobis ipsis vim inferamus. Brugens.Hierom, Chrysostom, Theophilact, do all expound taking Heaven by force, the mortifying the flesh: the flesh is a Bosom-Traitor, it is like the Trojan Horse within the Walls which doth all the mischief. The flesh is a sly Enemy; at first it is dulce venenum, afterwards scorpio pungens, it kills by embracing. The embraces of the flesh are like the Ivy embracing the Oak, which sucks out the strength of it for its own Leaves and Berries: So the flesh by its soft Embraces, sucks out all heart for Good, Gal. 5. 17. The flesh lusteth against the spirit. The pampering of the flesh, is the quenching of Gods Spirit. The flesh choaks and stifles holy motions: the flesh sides with Satan, and is true to his Interest. There's a party within that will not pray, that will not believe. The flesh inclines us more to p. 18believe a temptation than a promise. There needs no wind to blow to sin, when this tide within is so strong to carry us thither. The flesh being so near to us, its counsels are more attractive: no chain of Adamant binds so fast as the chain of lust. Alexander, who was Victor mundi, Conquerour of the world, was captivus vitiorum, led captive by vice. Now a man must offer violence to his fleshly desires, if he will be saved, Col. 3. 5. Mortifie therefore your members which are upon the earth. **Membra T…rrena vocat Apostolus Affectus pravos, hi enim sunt quasi membra vete…is hominis. Lap.The mortifying and killing sin at the root, is when we not only forbear the Acts of sin, but Faelix mors quae vitam …on au…ert sed tra…rt in me…ius.hate the in-being. Plurimi peccata radunt non eradicant. Bern.

Nay, where sin hath received its deadly wound, and is in part abated, yet the work of mortification is not to be laid aside**Carnis desideria n… uno ictu sed sensim res…anda su…t. Corn. Lap.. The Apostle perswades the believing Romans …o mortifie the deeds of the flesh, Rom. 8. 13. In the best of Saints there is something needs mortifying; much pride, envy, passion; therefore mortification p. 19is called crucifixion, Gal. 5. 24. which is not done suddenly: every day some limb of the body of death must drop off**In quantum non pep…ris tibi, in ta… tum tibi Deus pa… cet. Tertul.. Nothing harder than a Rock (saith Cyril) yet in the clefts thereof some weed or other will fasten its roots. None stronger than a Believer, yet do what he can, sin will fasten its roots in him, and spring out sometimes by inordinate desires. There is something needs mortifying. Hence it was St. Paul Meta…hora à pugilibus sumpta. Chem…it.did foreign, beat down his body, by prayer, watching, fasting, 1 Cor. 9. 27.

But, is it not said, Ephes. 5. 29. No Quest.man ever hated his own flesh?

As flesh is taken Physically for the bodily Resp.compages or constitution, so it is to be cherished; but as flesh is taken Theologically for the impure lustings of the flesh; so a man must hate his own flesh. The Apostle saith, Fleshly lusts war against the Soul, 1 Pet. 2. 11. If the flesh doth war against us, good reason we should war against the flesh.

How may one do to offer violence to Quest.himself in mortifying the flesh?

1. Withd…aw the fuel that may make Answ.lust burn**Pas… … litiis, vi… …. Ambrose, lib. 1. de poenit.. Avoid all temptatious. Take p. 20heed of that which doth nourish sin. He that would suppress the Gout or Stone, avoids those meats which are noxious. They who pray they may not be led into temptation, must not lead themselves into temptation.

2. Fight against fleshly lusts with spiritual Weapons; Faith and Prayer. The best way to combate with sin, is, upon our knees. Run to the Promise, Rom. 6. 14. Sin shall not have Dominion foreign.over you: or, as the Greek word is, it shall not Lord it. Beg strength of Christ, Phil. 9. 13. **foreign.Sampson's strength lay in his hair, ours lies in our Head Christ. This is one way of offering violence to ones self by mortification. This is a mystery to the major part of the world, who do rather gratifie the flesh than mo…tifie it.

2. The second thing wherein offering …. violence to a mans self consists, is, in provocation to duty. Then we offer holy violence to our selves, when we excite and provoke our selves to that which is good. This is called in Scripture, a stirring up our selves to take hold of God, Isa. 64. 7. * foreign Qu… …. …o erius.Consider,

p. 211. What absolute need there is to 1.stir up our selves to holy Duties.

In respect of the sluggishness of our 1.hearts to that which is spiritual; blunt tools need whetting; a dull creature needs spurrs. Our hearts are dull and heavy in the things of God, therefore we had need spur them on, and provoke them to that which is good. The flesh hinders from duty: when we would pray, the flesh resists; when we should suffer, the flesh draws back. How hard is it sometimes to get leave of our hearts to seek God? Jesus Christ went more willingly to the Cross, than we do to the Throne of Grace. Had not we need then provoke our selves to duty? If our hearts are so unstrung in Religion, we had need prepare and put them in tune.

The exercises of Gods Worship are contrary to nature; therefore there 2.must be a provoking of our selves to them. The motion of the Soul to sin, is natural, but its motion towards Heaven is violent. The stone moves easily to the Centre; it hath an innate propenseness downward; but to draw up a Milstone into the Air, is done by p. 22violence, because it is against nature: so to lift up the heart to Heaven in duty, is done by violence, and we must provoke ourselves to it.

2. What it is to provoke our selves 2.to duty.

1. It is to awaken our selves, and 1.shake off spiritual sloth. Holy David awakens his tongue and heart when he went about Gods service, Psal. 57. 9. Awake up my glory, I my self will awaken early **Et linguam allo…uitur, & … & cor. Muscul.. He found a somnolency and dulness in his soul, therefore did provoke himself to duty. I my self will awake early. Christians, though they be raised from the death of sin, yet often they fall asleep.

2. Provoking our selves to duty implies 2.an uniting, and rallying together all the powers of our soul, and seting them on work in the exercises of Religion. A man saith to his thoughts, Be you fixed on God in this duty; and to his affections, Do you serve the Lord without distraction. Matters of Religion are done with intenseness of Spirit**foreign Act. 26.Acts 26.

3. The third thing is to shew the several 3.duties of Christianity, wherein p. 23we must provoke and offer violence to our selves: I shall name seven.

1. We must provoke our selves to reading of the Word. What an infinite 1.mercy is it that God hath honoured us with the Scriptures! The barbarous Indians have not the Oracles of God made known to them: they have the Golden Mines, but not the Scriptures, which are more to be desired than much fine Gold, Psal. 19. 10. Our Saviour bids us search the Scriptures, Joh. 5. 39. We must not read these holy lines carelesly**Q…arit Scriptura lectorem attentum, oscitantem autem respuit. Rivet, Isagoge ad Script▪, as if they did not concern us, or run them over hastily; as Israel ate the Passeover in haste, but peruse them with reverence and seriousness. The noble Beroeans did search the Scriptures daily, Acts 17. 11. The Scripture is the Pandect of divine Knowledge; it is the rule and touchstone of truth**foreign. Traen.; out of this Well we draw the water of life. To provoke to a diligent reading of the word, labour to have a right notion of Scripture.

Read the Word as a book made by 1.God himself. It is foreign, given by divine inspiration, 2 Tim. 3. 16. It is the Library of the Holy Ghost. The p. 24Prophets and Apostles were but foreign, God… Amanuenses or Notaries to write the Law at his mouth. The Word is of Divine Original**Differt Scriptura specificè à symbolis fidei quia … ve… est, illa autem per consen…um ad… eam quae est regula & m…sura om…is veritatis revelatae. Riv., and reveals the deep things of God to us. That there is a Numen or Deity, is ingraven in mans heart, and is to be read in the Book of the Creatures;

—Quaelibet herba Deum—

But who this God is, and the Trinity of Persons in the Godhead, is infinitely above the Light of Reason; only God himself could make this known. So for the Incarnation of Christ, God and man hypostatically united in one person; the mystery of imputed Righteousness; the doctrine of faith: what Angel in Heaven, who but God himself could reveal these things to us? How may this provoke to Diligence and Seriousness in reading the Word which is divinely inspired. Other Books may be made by holy men, but this Book is indited by the Holy Ghost.

Read the Word as a perfect Rule of p. 252,Faith; it contains all things essential to salvation**Ador… plenitudinem Scripturae. T… tul. Psa. 19. 7.Ps 19:7. I adore the fulness of Scripture, saith Tertullian. The Word teacheth us how to please God; how to order our conversation in the world: it instructs us in all things that belong either to Prudence or Piety. How should we read the Word with care and reverence, when it contains a perfect Model and Platform of Religion; and is able to make us wise to salvation, 2 Tim. 3. 17.

When you read the Word, look on it as a soul-enriching Treasury. Search 3here as for a vein of Silver, Prov. 2. 4. In this word are scattered many divine Aphorisms, gather them up as so many Jewels. This blessed Book helps to enrich you; it fills your head with knowledge, and your heart with grace: it stores you with Promises: a man may be rich in bonds. In this field the Pearl of Price is hid: What are all the worlds Riches to these? Islands of Spices, Coasts of Pearl, Rocks of Diamonds; These are but the Riches that Reprobates may have, but the Word gives us those Riches which Angels have.

Read the Word as a Book of Evidences. p. 264.How carefully doth one read over his Evidences? Would you know whether God be your God? Search the Records of Scripture, 1 Jo…. 3. 24. Hereby we Know he abides in us by his Spirit he hath given us. Would you know whether you are …eirs of the Promise? you must find it in these sacred Writings, 2 Thes. 2. 13. He hath chosen us to salvation through sanctification. They who are vessels of grace, shall be vessels of glory.

Look upon the Word as a spiritual 5.Magazine, out of which you fetch all your weapons to fight against sin and Satan. 1. Here are weapons to fight against sin. The Word of God is a consecrated sword, that cuts asunder the lusts of the heart. When pride begins to list up it self, the Sword of the Spirit destroies this sin, 1 Pet. 5. 5. God resists the proud. When passion vents it self, the Word of God, like Hercules-club, beats down this angry Fury, Eccles. 5. 9. Anger rests in the bosom of fools. When Lust boils, the Word of God cools that intemperate heat, Ephes. 5. 5. No unclean person hath any inheritance in the Kingdom of Christ. 2. Here are weapons to p. 27fight against Satan. The Word fenceth off temptation. When the Devil tempted Christ, he three times wounded the old Serpent Palsas de Scripturis Diaboli sagittas, ve…is Scripturarum fra… git clyp…is. Brugens..with the Sword of the Spirit. 'Tis written, Mat. 4. 7. Satan never sooner soils a Christian, than when he is unarmed, and without Scripture-weapons.

Look upon the Word as a spiritual 6.Glass to dress your selves by: It is a Looking-glass for the blind, Psa. 19. 8. **Splendoris sui radiis coecitatem depellit, Rivet.In other glasses you may see your faces; in this glass you may see your hearts, Psal. 119. 104. Through thy Precepts I get understanding. This Looking-glass of the Word clearly represents Christ: …t sets him forth in his person, nature, offices, as most precious and eligible, Cant. 5. 16. He is altogether lovely; he is a foreign.wonder of beauty, a Paradise of delight. Christ who was vailed over in types, is clearly revealed in the Glass of the Scriptures.

Look upon the Word as a Book of 7.spiritual Receipts. Basil compares the Word to an Apothecaries shop, which hath all kind of Medicines and Antidotes**Onnis animi m…rbus in Scriptura habet medic…am.. If you find your selves dead in p. 28duty, here is a Recipe, Psal. 119. 50. Thy Word hath quickned me. If you find your hearts hard, the Word doth liquefie and melt them; therefore is compared to fire for its mollifying power, Jer. 23. 29. If you are poysoned with sin, here is an herb to expel it.

Look upon the Word as a soveraign 8.Elixir to comfort you in distress; it comforts you against all your sins, temptations and afflictions. What are the Promises, but divine Cordials to revive fainting Souls. A gracious heart goes *foreign. Ignatius.feeding on a Promise, as Sampson on the Hony-comb, Judg. 14. 9. The word comforts against sickness and death, 1 Cor. 15. 55. O death where is thy sting? A Christian dies embracing the Promise, as Simeon did Christ, Heb. 11. 16.

Read the Word as the last VVill and 9.Testament of Christ. Here are many Legacies given to them that love him; Pardon of sin, Adoption, Consolation: this Will is in force, being sealed in Christs Blood. With what seriousness doth a Child read over the Will and Testament of his Father, that he may see what is left him?

p. 29Read it as a Book by which you must 10.be judged, John 12. 48. The Word I have spoken, shall judge him at the last day. They who live according to the Rules of this Book, shall be acquitted; they who live contrary to them, shall be condemned. There are two Books God will go by, the Book of Conscience, and the Book of Scripture: the one shall be the Witness, and the other the Judge. How should every Christian then provoke himself to read this Book of God with Care and Devotion! This is that Book which God will proceed by at the last. They who fly from the Word as a Guide, shall be forced to submit to it as a Judge.

2. The second Duty of Religion 2.wherein we must provoke our selves, is, in Hearing of the Word. We may bring our bodies to the Word with ease, but not our hearts without offering violence to our selves. When we come to the Word Preached, we come about a business of the highest importance, therefore should stir up our selves, and hear with the greatest devotion. Constantine the Emperour was noted for his reverend attention to the Word. Luk. 19. 48. p. 30All the people were attentive to hear him. In the Greek it is, they hanged upon his lip **foreign, Pendebat ab ore ejus, tanquam extra se raptus prae aviditate. Brug.. When the Word is dispensed, we are now to lift up the everlasting doors of our hearts, that the King of glory may enter in.

How far are they from offering violence 1.to themselves in hearing, who scarce mind what is said, as if they were not at all concerned in the business: they come to Church more for custom than conscience, Ezek. 33. 31. They come to thee as the people cometh, and they sit before thee as my people, and hear thywords, but they will not do them. If we could tell them of a rich purchase, or of some place of preferment, they would diligently attend; but when the Word of Life is Preached, they disregard it.

2. How far are they from offering 2.violence to themselves in hearing, who come to the Word in a dull, drowsie manner, as if they came to Church to take a Receipt to make them sleep. The Word is to feed; it is strange to sleep at meat. The Word judgeth men; it is strange for a prisoner to fall asleep at the Bar. To such sleepy hearers God p. 31may say, Sleep on. He may suffer them to be so stupified, that no Ordinance shall awaken them, Mat. 13. 25. While men slept, the enemy came and sowed Tares. The Devil is never asleep, but sows the tares of sin in a drowsie hearer.

That we may, when we come to the Word, offer violence to our selves, and stir up our selves to hear with devotion, consider,

1. It is God that speaks to us. If a Judge give a charge upon the bench, all listen. If a King speaks, all give attention. When we come to the Word, we should think thus with our selves, We are to hear God in this Preacher. Therefore Christ is said, Now to speak to us from Heaven, Heb. 12. 25. Christ speaks in his Ministers, as a King speaketh in the person of his Embassadour. When Samuel knew it was the Lord that spake to him, he lent an ear, 2. Sam. 3. 5. Speak Lord thy Servant heareth. They who slight God speaking in his Word, shall hear him speaking in his wrath, Psalm 2. 5. Then shall he speak to them in his wrath.

2. Let us consider the weightiness of p. 32the matters delivered to us **foreign. Ch…sost.. As Moses said to Israel, Deut. 30. 19. I call Heaven and Earth to Record this day, that I hav… set before you life and death. We preach to men, of Christ, and the Eternal Recompences; here are the magnalia Legis, the weighty matters of the Law; and doth not all this call for serious attention? There is a great deal of difference between a Letter of news read to us, and a Letter of special business, wherein our whole Land and Estate is concerned. In the Word preached, our Salvation is concerned; here we are instructed to the Kingdom of God, and if ever we will be serious, it should be now, Deut. 32. 47. It is not a vain thing for you, because it is your life.

3. If the Word be not regarded, it will not be remembred **Mort…m formidate ae…ernam, si verba vi…ae, i. e. alimenta justiti…, in …moriae ar…a no… tenetis. Greg.. Many complain they cannot remember, here is the reason, God punisheth their carelesness in hearing, with forgetfulness. He suffers Satan to take away the Word from them, Mat. 13. 4. The Fowls of the Air came and devoured p. 33the seed. The Devil is no Recusant: he come… to Church, but it is not for any good intent; he gets away the Word from men. How many have been ro… ed of the Sermon and their souls both at once?

4. It may be the last time that ever God will speak to us in his Word; it may be the last Sermon that ever we shall hear; and we may go from the place of hearing, to the place of judgeing. Did people think thus when they come into the Houseof God, Perhaps this will be the last time that God will counsel us about our souls; the last time that ever we shall see our Minister's face, with what devotion would they come! how would their affections be all on fire in hearing! We give great attention to the last speeches of friends. A Parents dying words are received as Oracles. Oh let all this provoke us to diligence in hearing: let us think, this may be the last time that Aarons Bell shall sound in our ears; and before another day, we shall be in another World.

The third Duty wherein we are to 3. Duty.offer violence to our selves, is in Prayer. p. 34Prayer is a duty which keeps the trade of Religlon agoing. When we either joyn in prayer with others, or pray alone, we must use holy violence; not eloquence in prayer but violence carries it**Sit oratio pura, servi… &c. Prosper.. Theodorus speaking of Luther, Once (saith he) I over heard him in prayer, but, (good God) with what life and spirit did he pray! It was with so much Reverence as if he were speaking to God, yet with so much confidence, as if he had been speaking to his friend. There must be a stirring up of the heart

1. To Prayer.

2. In Prayer.

1. A stirring up of the heart to Prayer, Job 11. 13. If thou prepare thine heart, and stretch out thine hands towards him. This preparing our heart is by holy thoughts and ejaculations. The Musitian first tunes his Instrument before he playes.

2. There must be a stirring up of the heart in Prayer. Prayer is a lifting up of the mind and soul to God**Elevatio me…tis …d Deum., which cannot be done a right without offering violence to ones self. The names given to prayer import violence. It is called p. 35wrestling **foreign, Gen. 32. 24. and pouring out the soul, 1 Sam. 1. 15. both which imply vehemency. The affection is required as well as the invention. The Apostle speaks of an effectual fervent prayer, foreign.which is a parallel phrase to offering violence.

Alas, how far are they from offering violence to themselves in prayer, 1. That give God a dead heartless prayer**Th…bulum sine Pru…is. Luth.. God would not have the blind offered, Mal. 1. 8. As good offer the blind as the dead. Some are half a sleep when they pray; and will a sleepy prayer ever awaken God**Psal. 44. 23.Ps 44:23? Such as mind not their own prayers, how do they think that God should mind them? Those prayers God likes best which come seething hot from the heart.

2. How far are they from offering violence, that give God distracted prayer? while they are praying, they are thinking of their shop and trade**… o…as … aliu … de no… … gitas. Be … d… or….. How can he shoot right whose eye is quite off the mark? Ezek. 33. 31. Their heart goes after their covetuousness. Many are casting up their accounts in prayer, as Hierom once complained of himself. How can God be pleased with this? p. 36Will a King endure that while his subject is delivering a petition, and speaking to him, he should be playing with a feather? When we send our hearts on an …rrand to Heaven, how often do they loiter and play by the way? This is matter of blushing. That we may offer violence to our selves, and by fervency feather the wing of prayer: let these things be duly weighed.

The Majesty of God with whom we 1.have to do. He sees how it is with us in prayer, whether we are deeply affected with those things we pray for. The King came in to see the guests, Mat. 22. 11. So when we go to pray, the King of glory comes in to see in what frame we are: he hath a window which looks into our breasts, and if he sees a dead heart, he may turn a deaf ear. Nothing will sooner make Gods anger wax hot than a cold prayer.

Prayer without fervency and violence, 2.is no prayer; it is speaking, not praying. Liveless prayer is no more prayer, than the picture of a man is a man. To say a prayer, is not to pray, Aschanius taught his Parrot the Lords Prayer. St. Ambrose saith well, It is p. 37the life and affection in a duty that baptizeth Affectus operl nome… imponit. Ambros.it, and gives it a name. 'Tis the violence and wrestling of the affections that makes it a prayer, else it is no prayer. But a man may say as Pharaoh, I have dreamed a dream, Gen. 41. 15.

3. The zeal and violence of the affections in prayer best suits with Gods nature. He is a Spirit, John 4. 24. and sure that prayer which is full of life and spirit, is the savoury meat he loves, 1 Pet. 2. 5… Spiritual Sacrisices acceptable to God **C…m slammis affluere coeperit oratio in odoriseros expirat fumos; …scit iti…re recto ad Deum ire oratio quae succensa non fuerit; si srigida, …bitò relabitur. Bern. super Cant.. Spirituality and fervency in duty, is like the spirits of wine, which are the more refined part of the wine. Bodily exer…ise profits nothing. 'Tis not the streaching of the lungs, but the vehemency of the desire makes musick in Gods ear**Ephes. 5. 19.Eph 5:19.

4. Consider the need we have of those things which we ask in prayer. We come to ask the favour of God; and if we have not his love, all that we enjoy is cursed to us. We pray that our souls may be washed in Christs blood; and if he wash us not, we have no part in him **Joh. 1…. 8.John 1:8. These are such mercies, p. 38that if God deny us, we are for ever undone. Therefore what violence had we need put forth in prayer? When will a man be earnest, if not when he is begging for his life?

5. Let it provoke violence in prayer to consider, those things which weask, God hath a mind to grant. If a Son ask nothing but what his Father is willing to bestow, he may be the more earnest in his suit. We go to God for pardon of sin, and no work more pleasing to him than to seal pardons. Mercy is his delight, Micah 7. 18. We pray to God for an holy heart, and this prayer is according to his will, 1 Thes. 4. 3. This is the will of God, your sanctification. We pray that God would give us an heart to love him. How pleasing must this request needs be to God! This, if any thing, may excite prayer, and carry it in a siery Chariot up to Heaven, when we know we pray for nothing but what God is more willing to grant than we are to ask.

6. No mercy can be bestowed on us but in a way of prayer. Mercy is purchased by Christs blood, but it is conveyed by prayer. All the promises are p. 39bonds made over to us, but prayer puts these bonds in suit. The Lord had told Israel with what rich mercy he would bespangle them; he would bring them to their native Country, and bring them thither with new hearts, Ezek. 36. Yet this Tree of the Promise would not drop its fruit, till shaken with the hand of prayer, verse 37. For all this will I yet be enquired. The brest of Gods mercy is full, but prayer must draw the brest. Surely, if all other waies are blockt up, there's no good to be done without prayer; How should we ply this oar, and by an holy violence stir up our selves to take hold of God?

7. 'Tis only violence and intensness of spirit in prayer hath the p…omise of mercy affixed to it, Mat. 7. 7. Knock and it shall be opened. Knocking is a violent motion. The Aediles among the Romans had their doors alwaies standing open, that all who had petitions might have free access to them. God's heart is ever open to servent prayer. Let us then be fired with zeal, and with Christ pray yet more earnestly*. 'Tis violence**foreign. in prayer makes Heaven-gates fly p. 40open, and fetcheth in whatever mercies we stand in need of.

8. The large returns God hath given to violent prayer**Nemo ad D…um precaus & slens accessit, qui …on quod petiit accepit.. This Dove sent to Heaven, hath often brought an Olive-leave in its mouth, Psal. 34. 6. This poor man cried, and the Lord heard him. Crying prayer prevails**Ora…io pura coelos p…trans vacua non red…bit. Aug. in Serm.. Daniel in the Den prayed and prevailed. Prayer did shut th… Lions mouth, and open the Lions Den **Coelos tundimus, De…n tangimus, misericordiam extorqu…mus. Ter…ull. Apol.. Fervent prayer (saith one) hath a kind of Omnipotency in it. Sozomen saith of Apollonius, that he never asked any thing of God in all his life that he obtained not. Sleidan reports of Luther, that perceiving the interest Joh. Sleid. Comment.of Religion to be low, he betook himself …o prayer; at length rising off his knees, he came out of his Closet triumphantly saying to his friends, …cimus, Vicimus, We have overcome, …e have overcome. At which time it was obso…ved, there came out a Pro…lamal …ion from Charles the Fifth, that none should be further molested for the p. 41Profession of the Gospel. How may this encourage us, and make us hoise up the sails of prayer, when others of the Saints have had such good returns from the holy Land.

That we may put forth this holy violence in prayer, it is requisite there be a renewed principle of grace. If the person be graceless, no wonder the prayer is heartless. The body while it is dead hath no heat in it: while a man is dead in sin, he can have no heat in duty.

2. That we may be the more violent in prayer, it is good to pray with a sense of our wants. A begger that is pinched with want, will be earnest in craving an alms. Christian, review thy wants; thou wantest an humble spiritual frame of heart; thou wantest the light of Gods countenance; the sense of want will quicken prayer. That man can never pray fervently, that doth not pray feelingly. How earnest was Sampson for water, when he was ready to die, Judg. 15. 18. I die for thirst.

3. If we would be violent in prayer, let us beg a violent wind. The Spirit of God is resembled to a mighty rushing p. 42wind **foreign, &c. Chrys. de prec., Acts 2. 2. Then we are violent, when this blessed Wind fills our sails, Jude v. 20. Praying in the Holy Ghost. If any fire be in our Sacrifice, it comes down from Heaven.

The fourth Duty wherein we must 4. Duty.offer violence to our selves, is Meditation; a duty wherein the very heart and life-blood of Religion lies. St. Bernard calls Meditation animae viaticum, a bait by the way **Bern in Cant.. And another saith, foreign **Periand.. Meditation may be thus described; It is an holy excercise of the mind, whereby we bring the truths of God to remembrance, and do seriously ponder upon them, and apply them to our selves. In meditation there are two things.

1. A Christians retiring of himself, a locking himself up from the world. Meditation is a work which cannot be done in a croud.

2. It is a serious thinking on God. It is not a few transient thoughts that are quickly gone, but a fixing and staying the mind upon heavenly objects: This cannot be done without exciting all the powers of our souls, and offering violence to our selves.

p. 43We are the more to provoke our selves to this duty, because

1. Meditation is so cross to flesh and blood. Naturally we shun holy meditation. To meditate on worldly secular things, if it were all day, we can do it without any diversion **Acies mentis ad levissima quaeque retimditur & resilit. Mornaeus.: But to have our thoughts fixed on God, how hard do we find it? how do our hearts quarrel with this duty? what pleas and excuses have we to shift it off? The natural averseness from this duty shews, we are to offer violence to our selves in it.

2. Satan doth what he can to hinder this duty. He is an enemy to meditation. The Devil cares not how much we hear, nor how little we meditate. Hearing begets knowledge, but meditation begets devotion. Meditation doth ballast the heart, and make it serious; and Satan labours to keep the heart from being serious. What need therefore is there of offering violence to our selves in this duty? But me-thinks I hear some say, when they sit alone they know not what to meditate of; I shall therefore surnish them with matter of meditation.

p. 441. Meditate seriously upon the corruption 1.of your nature. We have lost that pure quintessential frame of soul that once we had. There is a Sea of sin in us. Our nature is a source and seminary of all evil **O quam mul… seras i… homi…is. Corde, tanquam in abditissima sylva latitantes detegas P. Mornaeus.: like Peter's sheet, wherein were wild beasts and creeping things, Acts 10. 12. This sin cleaves to us as a leprosie. This original pollution makes us guilty before the Lord; and though we should never commit actual sin, this merits Hell. The meditation of this would be a means to pull down our pride. Nay, even those that have grace have cause to walk humbly, because they have more corruption in them than grace; their dark side is broader than their light.

2. Meditate seriously upon the death 2.and passion of Christ **Foderunt latus Christi,—& p…r has rimas licet mihi sugere mel de p…tra, Bern… in Cant.. His soul was over-cast with a cloud of sorrow when he was conflicting with his Fathers wrath; and all this we should have suffered, Isa… …. 5. He was wounded for our transgressions. As David said, Lo I have sinned, but these sheep, what have they done? 2 Sam. 24. 17 p. 45So we have sinned, but this Lamb of God, what had he done?

1. The serious meditation of this would produce Repentance. How could we look upon him whom we have pierced, and not mourn over him? When we consider how dear our sins cost Christ; how should we shed the blood of our sins which shed Christ's blood?

2. The meditation of Christ's death would fire our hearts with love to Christ. What friend shall we love, if not him who died for us? His love to us made him cruel to himself. As Rebecca said to Jacob, Gen. 27. 13. Upon me, upon me be the curse. So said Christ, Upon me be the curse, that poor sinners may inherit the blessing.

3. Meditate on your Evidences for 3.Heaven. What have you to shew for Heaven, if you should die this night? 1. Was your heart ever thorowly convinced of sin? Did you ever see your self lost without Christ? Conviction is the first step to conversion, Joh. 8. 16. 2. Hath God ever made you willing to take Christ upon his own terms, Zach. 6. 13. He shall be a Priest upon his Throne: Are you as willing that Christ should p. 46be upon the Throne of your heart to rule, as a Priest at the Altar to intercede. Are you willing to renounce those sins to which the biass of your heart doth naturally incline? Can you set those sins as Uriah in the forefront of the battel to be slain? Are you wiling to take Christ for better for worse; to take him with his Cross, and to avouch Christ in the worst of times. 3. Have you the indwelling-presence of the Spirit? If you have, what hath Gods Spirit done in you? Hath it made you of another spirit? meek, mercifull, humble? Is it a transforming Spirit? Hath it lest the impress of its own holiness upon you? These are good evidences for Heaven. By these, as by a spiritual touch-stone, you may know whether you have grace or no. Bewar… of false Evidences. None are further from having the true Pearl, than they that content themselves with the counterfeit.

4. Meditate upon the uncertainty of 4.all sublunary comforts. Creature-delights have their flux, and reflux, How oft doth the Sun of worldly pomp and grandure go down at noon. Xerxes wa… p. 47forced to fly away in a small vessel, who but a little before wanted Sea-room for his Navy. We say every thing is mutable; but who meditates upon it? The world is resembled to a Sea of glass mingled with fire, Rev. 15. 2. Glass is slippery, it hath no sure footing: and Glass mingled with fire is subject to consume. All creatures are fluid and uncertain, and cannot be made to fix. What is become of the glory of Athens, the pomp of Troy? 1 John 2. 17. The world passeth **foreign.away: It slides away as a Ship in full sail. How quickly doth the Scene alter? and a low ebb succeed an high tide? There's no trusting to any thing. Health may be turned to sickness; friends may die; riches may take wings. We are ever upon the Tropicks. The serious meditation of this, would 1. Keep us from being so deceived by the world. We are ready to set up our rest here, Psal. 49. 11. Their inward thought is that their houses shall continue for ever. We are apt to think that our Mountain stands strong. We dream of an earthly Eternity. Alas, did we meditate how casual and uncertain these things are **foreign. Ignat. …p., we should not be so often deluded. Have p. 48not we seen great disappointments; and where we have thought to suck honey, there we have drunk wormwood?

2. The meditation of the uncertainty of all things under the Sun, would much moderate our affections to them. Why should we so eagerly pursue an uncertainty: Many take care to get a great estate; it is uncertain whether they shall keep it. The fire may break in where the thief cannot: or if they do keep it, it is a question whether they shall have the comfort of it. They lay up for a child, that child may die; or, if he live, he may prove a burden. This seriously meditated on, would cure the dropsie of covetousness; and make us sit loose to that which hangs so loose, and is ready to drop off from us.

3. The meditation of this uncertainty would make us look after a certainty; that is, the getting of grace. This holy anoi…ting abides, 1 John 2. 27. Grace is a flower o… Eternity,—Nonfertur…ad umbras inclyta virtus—Death doth not destroy grace, but transplant it, and make it grow in a better soil. He that hath true holiness, can p. 49no more lose it, than the Angels can, which are fixed Stars in Glory.

5. Meditate of Gods severity against sin. Every Arrow in Gods Quiver is shot against it*. Sin burned Sodom, foreign. Chrysost.drowned the old world. Sin kindles Hell. If when a spark of God's wrath flies into a mans Conscience, it is so terrible, what is it then when God stirs up all his wrath? Psal. 78. 39. The meditation of this would fright us out of our sins. There cannot be so much sweetness in sin, as there is sting. How dreadful is God's anger! Psal. 90. 11. Who knoweth the power of his wrath? All fire compared with the fire of God's wrath is painted & imaginary. O that every time we meddle with sin, we would think with our selves we choose the Bramble, and fire will come out of this Bramble to devour us.

6. Meditate on eternal life, 1 John 2. 25. This is his promise, even eternal 6.life. Life is sweet, and this word Eternal makes it sweeter. This, lies in the immediate vision and fruition of God. 1. This is a spiritual life: it is opposite to that animal life which we live now. Here we hunger and thirst; but there p. 50we shall hunger no more, Rev. 7. 16. There is the marriage-supper of the Lamb, which will not only satisfie hunger, but prevent it. That blessed life to come doth not consist in sensual delights, meat, and drink, and musick; nor in the comfort of Relations: but the Soul will be wholly swallowed up in God, and acquiesce in him with infinite complacency. As when the Sun appears, the Stars vanish: So when God shall appear in his glory, and fill the soul, then all earthly sensitive delights shall vanish. 2. It is a glorious life. The bodies of the Saints shall be enamell'd with Glory: they shall be made like Christs glorious body, Phil. 3. 21. And if the Cabinet be of such curious needle-work, how rich shall the Jewel be that is put into it! how bespangled with glory shall the soul be! Every Saint shall wear his white Robe, and have his Throne to sit upon. Then God will put some of his own glory upon the Saints. Glory shall not only be revealed to them, but in them**No… ta… tum ad…it gloria, sed inerit. Bern., Rom. 8. 18. And this life of glory shall be crowned with Eternity; what Angel can express it! O let us often meditate on this.

p. 511. The meditation of eternal life would make us labour for a spiritual life. The Child must be born before it is crowned. We must be born of the Spirit, before we are crowned with glory.

2. The meditation of Eternal Life would comfort us in regard of the shortness of natural life. Our life we live now, flies away as a shadow. It is called a flower, Psal. 103. 15. a vapour, Jam. 4. 14. Job sets forth fragil life very elegantly in three of the Elemen…s, Land, Water, Air, Job 9. 25, 26. Go to the Land, and there man's life is like a swift Post. Go to the Water, there man's life is like a ship under sail. Look to the Air, and there man's life is like a Flying Eagle. We are hasting to the grave. When our years do encrease, our life doth decrease**Cum …, …. Seneca.. Death creeps upon us by degrees. When our sight grows dim, there death creeps in at the Eye. When our hearing is bad, there death creeps in at the Ear. When our Legs tremble under us, there is death pulling down the main pillars of the House; but eternal life comforts us against the shortness of natural life. That life to come is subject p. 52to no infirmities; it knows no period. We shall be as the Angels of God, capable of no mutation or change. Thus you have seen six noble subjects for your thoughts to exspatiate upon.

But where is the meditating Christian? Here I might lament the want of holy meditation. Most people live in a hurry; they are so distracted with the cares of the world, that they can find no time to meditate; or scarce ask their Souls … they do. We are not like the Saints in former Ages. David did meditate in Gods Precepts, Psal. 119. 15. Isaac walked in the evening to meditate, Gen. 24. 63. He did take a turn with God. What devout meditations do we read in St. Austin and Anselm? But it is too much out of date among our modern Christians.

—Terras Astraea reliquit.—

Those Beasts under the Law which did not chew the cud were unclean. Such as do not chew the cud by holy meditation, are to be reckoned among the unclean. But I shall rather turn my lamentation into a perswasion, entreating Christians p. 53to offer violence to themselves in this so necessary Duty of Meditation. Pythagoras sequestred himself from all society, and lived in a Cave for a whole year, that he might meditate upon Philosophy. How then should we retire and lock up our selves at least once a day that we may meditate upon Glory.

1. Meditation makes the Word preached to profit; it works it upon the Conscience. As the Bee sucks the flower; so by meditation we suck out the sweetness of a Truth. It is not the receiving of meat into the mouth; but the digesting of it makes it nutritive. So it is not the receiving the most excellent truths in at the ear, that nourisheth our souls, but the digesting them by Meditation. Wine poured into a sieve run… out. Many truths are lost, because Ministers pour this Wine into sieves, either into leaking Memories, or feathery minds. Meditation is like a soaking rain, that goes to the root of a Tree, and makes it bring forth fruit.

2. Holy meditation quickens the affections, Psal. 119. 97. O how I love thy Law! It is my meditation all the day. The reason our affections are so cold to p. 54heavenly things, is, because we do not warm them at the fire of holy meditation. As the musing on amorous objects makes the fire of lust burn; the musing on injuries makes the fire of revenge burn: so meditating on the transcendent beauties of Christ, would make our love to Christ flame forth.

3. Meditation hath a transforming pow… in it. The hearing of the Word may affect us; but the meditating of it doth transform us, Meditation stamps the impression of Divine Truths upon our hearts. By meditating of God's holiness, we grow holy. As Jacob's Cattel by looking on the Rods, conceived like the Rods: so while by meditation we look upon God's purity, we are changed into his likeness, and are made partakers of his Divine Nature.

4. Meditation produceth Reformation, Psal. 119. 59. I thought on my wayes, and turned my feet unto thy Testimonies. Did but people meditate on the damnableness of sin; did they but think when they meddle with it, there is a Rope at the end of it, which will hang them eternally in Hell; they would break off a course of sinning, and become p. 55new Creatures. Let all this perswade to holy meditation. I dare be bold to say, if men would spend but one quarter of an hour every day in contemplating heavenly objects, it would leave a mighty impression upon them, and through the blessing of God might prove the beginning of an happy conversion.

But how shall we do to meditate?Quest.

Get a love to spiritual things. We usually meditate on those things which Answ.we love. The voluptuous man can muse on his pleasures: the covetous man on his bags of gold. Did we love heavenly things, we should meditate more on them. Many say, they cannot meditate, because they want memory; but is it not rather because they want affection? Did they love the things of God, they would make them their continual study and meditation.

5. The fifth Duty wherein we are to 5 Duty.offer violence to our selves, is, Self-examination; a duty of great importance. It is a parlying with ones own heart, Psalm 77. 7. I commune with my own heart. David did put interrogatories to himself. Self-examination is the setting p. 56up a Court in Conscience, and keeping a Register there, that by a strict scrutiny a man may know how things stand between God and his own Soul. Self-examination is a spiritual Inquisition; a bringing ones self to trial. A good Christian doth as it were begin the day of Judgement here in his own Soul. Self-searching is an Heart-Anatomy. As a Chirurgion, when he makes a Dissection in the Body, discovers the intestina, the inward parts, the Heart, Liver, Arteries: so, a Christian anatomizeth himself; he searcheth what is flesh, and what is spirit; what is sin, and what grace, Psal. 77. 7. My spirit made diligent search: As the Woman in the Gospel did light a Candle, and search for her lost Groat, Luke 15. 8. So Conscience is the Candle of the Lord, Prov. 20. 27. A Christian by the Light of this Candle must search his Soul if he can find any grace there. The Rule by which a Christian must try himself, is the Word of God, Phancy and Opinion are false Rules to go by. We must judge of our spiritual condition by the Canon of Scripture. This David calls a Lamp unto his feet, Psalm 119. 105. Let the Word be the p. 57Umpire to decide the controversie whether we have grace or no. We judge of colours by the Sun: So we must judge of the estate of our souls by the light of Scripture.

Self-examination is a great Duty incumbent**Lam. 3. 40.Lam 3:40; it requires self-excitation: it cannot possibly be done without offering Persc…temur vias. Junius.violence to our selves.

1. Because the duty in it self is difficult: 1. It is act us reflexivus, a work of self-reflection; it lies most with the heart. 'Tis hard to look inward. External acts of Religion are facil; to lift up the eye to Heaven, to bow the Knee, to read a prayer; this requires no more labour than for a Papist to tell over his beads; but to examine a mans self, to turn in upon his own Soul, to take the Heart as a Watch all in pieces, and see what is defective, this is not easie. Reflexive acts are hardest. The eye can see every thing but it self. It is easie to spy the faults of others, but hard to find out our own. 2. Examination of a mans self is difficult, because of self-love. As ignorance blinds; so self-love flatters. Every man is ready to think the best of himself. What Solomon saith of love p. 58to our neighbour, is most true of self-love, i… hides a multitude of evil, Prov. 10. 12. A man looking upon himself in Philautiae speculo, in the glass of self-love, his vertues appear greater than they are, and his sins lesser. Self-love makes one rather excuse what is amiss, than examine it **Malumus vitium excusare quàm excut…re. Seneca..

2. As examination is in it self difficult; so it is a work which we are very hardly brought to. Th…t which causeth a back wardness to self-examination, is,

1. Consciousness of guilt. Sin clamours inwardly, and men are loth to look into their hearts, lest they should find that which should trouble them. It is little pleasure to read the Hand-writing on the wall of conscience. Many Christians are like trades-men that are sinking in their Estates; they are loth to look over their Books, or cast up their accounts, lest they should find their Estates low: So they are loth to look into their guilty hearts, lest they should find something there, which should affright them: as Moses was affrighted at the sight of the Rod turned into a Serpent.

2. Men are hardly brought to this p. 59duty, because of foolish presumptuous hopes: they fancy their estate to b… good, and while they weigh themselves in the Ballance of presumption, they pass for currant. Many take their salvation on trust. The foolish V…gins thought they had had Oyl in their lamps as well as the wise, Mat. 25. Some are not sure of their salvation, but secure. If one were to buy a piece of Land, he would not take it upon trust, but examine the title. How confident are some of salvation, yet never examine their title to Heaven?

3. Men are not forward to examine themselves; because they rest in the good opinion of others: how vain is this! Alas, one may be Gold and Pearl in the eye of others; yet God may judge him Reprobate Silver: others may think him a Saint; and God may write him down in his black-book. Judas was looked upon by the rest of the Apostles, as a true Believer; they would have been ready to have given their hands to his certificate; yet he was a Traitor. Standers by can but see the outward carriage; they cannot tell what evil is in the heart. Fair streams may run on the p. 60top of a River, but vermin may lie at the bottom.

4. Men are hardly brought to examine themselves, because they do not believe Scripture. The Scripture saith, The heart is deceitful above all things, Jer. 17. 9. Solomon said, there were four things too wonderful for him that he could not know, Prov. 30. 19. He might have added a fifth; The Way of mans heart. The heart is the greatest Impostor; it will be ready to put one off with seeming Grace, instead of saving. The heart will perswade that a slight tear is Repentance; a lazy desire is Faith. Now because the generality of people do not believe that there is such fallacy in their hearts, therefore they are so slow to examine them. This natural backwardness in us to self-reflection, should cause us to offer the more violence to our selves in making a thorow disquisition and search of our hearts.

Oh that I might prevail with Christians, to take pains with themselves in this great work of Examination. Their salvation depends on it. It is the note of an Harlot; she is seldom at home, Prov. 7. 11, 12. Her feet abide p. 61not in her house; now is she without, now in the streets. It is a sign of an Harlot; Professor, to be altogether abroad, spying the faults of others; but is never at home with his own heart. Oh let us try our Hearts, as we do Gold by the Touchstone. Let us examine our sins, and finding out this leven, burn it. Let us examine our Grace, whether it be of the right kind. One went into the field to gather herbs, and he gathered wild gourds, and then Death was in the Pot. 2 Kings 4. 40. So many think they have Grace, the right Herb; but it proves a wild gourd, and brings death and damnation. That we may offer violence to our selves in this great business of Examination, let these few things be seriously weighed.

1. Without self-examination we can never know how it is with us. If we should die presently, we cannot tell to what Coast we should sail; whether to Hell or Heaven. It is reported of Socrates, when he was going out of the World, he had this speech, I am now to dye, and the gods know whether I shall be happy or iniserable. That man who is ignorant of the state of his Soul, must p. 62needs heve the trembling at the heart, as Cain had a shaking in his flesh. By a serious serutiny of our hearts, we come to know to what Prince we belong, whether to the Prince of peace, or the Prince of the ai….

2. If we will not try our selves, God will try us. He will examine us as the chief Captain did Paul, by scourging, Act. 22. 24. He will ask that question as Christ, Whose image …d superscription is this? And if we cannot shew him his own image, he will reject us.

3. There is secret corruption within, which will never be found out but by searching **Non vidimus fundum cordis nostri, …bi secreta lat…t foreign. Lap.. There are in the heart (as Austin saith) hidden pollutions **Plangen…e …ebrae.. When Pharaoh's Steward accused Joseph's Brethren of having the Cup; they durst have sworn, they had not the Cup in their sack. Little doth a man know what Atheism, Pride, Uncleanness is in his heart, till he searcheth.

4. The great advantage which will accrew to us: the benefit is great which way soever things turn. If upon examination we find that we have not grace p. 63in truth, then the mistake is discovered, and the danger prevented. If we find that we have grace, we may take the comfort of it. How glad was he that had found the Pearl of great pri…e? He that upon search finds that he hath but the minimum quod sic, the least degree of grace, is like one that hath found his Box of Evidences; he is Heir to all the Promises, and in a state of Salvation.

And that we …ay go on the more successively in this work, let us desire God to help us to find out our hearts, Job 34. 32. That which I see not, teach thou me. Lord, take off the vail; shew me my heart; let me not perish through mistake, or go to Hell with hope of Heaven.**Plurimi, spe periclitantur. Aug 6 Duty.

The sixth duty wherein we must offer violence to our selves, is, The Religious sanctifying of the Lords day. That there should be a day of holy rest dedicated to God, appears from the institution. Remember to keep holy the Sabbath day. Our Christian Sabbath comes in the room of the Jewish Sabbath: it is called foreign, the Lords day, Rev. 1. 10. from Christ the Author of it. Our Sabbath is altered by Christ's own p. 64appointment. He arose this day out of the grave, and appeared on it often to his Disciples, 1 Cor. 16. 1. To intimate to them (saith Athanasius) that he transferred the Sabbath to the Lords day. And St. Austin saith, That by Christ's rising on the first day of the week, it was consecrated to be the Christian Sabbath in remembrance of his Resurrection**Dominicus dies, Christi Resurrectione declaratus est Christianis, & … illo coepit habtr… festivitatem ….. This day was ant…tly called, Dies Lucis, the day of Light; as Junius observes. The other days of the week would be dark, were it not for the shining of the Sun of Righteousness on this day. This day hath been called by the Antients, Regind di…rum, the Queen of days. And St. Hieroni preferrs this day above all solemn Festivals. The Primitive Chur…h had this day in high veneration: it was a great badge of their Religion: for when the question was asked, Servasti Dominicum? Keepest thou the Sabbath? the answer was made, Christianus sum, I am a Christian, and dare not omit the celebration of the Lords day. What great cause have we thankfully to remember this day! As the benefit of Israel's deliverance p. 65from the Babylonish captivity was so great, that it drowned the remembrance of their deliverance from Egypt, Jer. 16. 14. So the benefit of our deliverance from Satan's captivity, and the rising of Christ from finishing the glorious work of our Redemption was so famous, that in respect of this, his other benefits receive as it were a diminution. Great was the work of Creation; but greater the work of Redemption. It cost more to redeem us, than make us. In the one, there was only the speaking a word, Psal. 148. 5 in the other the shedding of blood, Heb. 9. 22. The Creation was the work of God's fingers, Psal. 8. 3. the Redemption, the work of his arm, Luke 1. 5. In the Creation God gave us ourselves; in the Redemption he gave us himself. So that the Sabbath putting us in mind of our Redemption, ought to be observed with the highest devotion, Herein we must offer holy violence to our selves.

When this blessed day approacheth, we should labour, that as the day is sanctified; so our hearts may be sanctified.

We must on this day rest from all the p. 66…works of our calling. As Abraham when he went to Sacrifice, left his Servant and Ass at the bottom of the hill, Gen. 22. 5. So when we are to worship God this day, we must leave all secular business behind. And as Joseph when he would speak with his Brethren, thrust out the Egyptians: so, when we would have converse with God this day, we must thrust out all earthly employments. Though works of necessity may be done, and works of charity, (for God will have mercy, and not sacrifice); yet in other cases we must cease from all worldly negotiations. It is observable concerning Mary Magdalen, that she refused to anoint Christ's dead body on the Sabbath day, Luke 23. 56. She had before prepared her ointment, but came not to the Sepulchre till the Sabbath was past. She rested that day from civil work, though it were a commendable and glorious work (the anointing of Christ's dead body).