Knowledge and Practice, Part 2 · Chapter 6

Knowledge and Practice · Part 2 · Chapter 6

p. 301CHAP. VI.

CArefully make uſe of all good means God hath appointed for the begetting, and increaſing ſaving Knowledge and Grace in thee. Under this head I ſhall treat of theſe five Particulars.

1. The Obſervation of the Lords day.

2. Hearing the Word.

3. Singing Pſalmes.

4. Religious Conference.

5. Retired holy Meditations.

1. Concerning the Obſervation of the Lords day.

Be careful religiouſly to obſerve the Lords day, the Chriſtian Sabbath.

The Law of Nature dictates to us that there ought to be a due proportion of time ſet apart for Gods ſolemn Worſhip and Service. God hath in his Word appointed one day in ſeaven to be kept holy to him; which was the laſt day of the week, from the beginning of the world to the reſurrection of Chriſt; and the firſt day of the week ever ſince, and ſo to continue to the end of the world; which is the Chriſtian Sabbath, and in p. 302the new Teſt…ment call'd the Lords day.

I ſhall here do two things.

1. Shew the Reaſons why we ſhould obſerve this day.

2. The Manner how we ſhould obſerve it.

The firſt I ſhall ſhew in theſe Particulars following.

I. We find a Sabbath inſtituted by God himſelf from the beginning, Gen. 2.2, 3. And on the ſeventh day God ended his work which he had made, and he reſted on the ſeventh day from all his work which he had made, and God bleſſed the ſeventh day, and ſanctified it, becauſe that in it he had reſted from all his work, which God created and made. Before we read of the fall of Adam, we read of a ſeventh day, bleſſed and ſanctified by God himſelf: God bleſſed the ſeventh day, that is, diſpenſed a peculiar favour towards it, exalted that day above the reſt; which is intimated in the next words, he ſanctified it, that is, he ſeparated and conſecrated it to his own holy Worſhip, and annexed a bleſſing to the obſervation of it. Adam did not need a day of reſt in innocency, by reaſon of any bodily wearineſſe that would have betided him upon his ſix daies labour in his calling of husbandry; yet God ſaw it convenient to enjoyn him to ſet apart one day in ſeven, to enjoy more eſpecial communion with his Creator. Now if Adam in innocency (when he had no ſin in him) had need of a Sabbath, to p. 303take him off from the works of his calling, that he might converſe with God (more immediatly) in holy duties, and exerciſes: How much more need have we in this corrupt eſtate, who are ſo prone to ſin, and had need of all helps againſt it? Well then, we find in the very beginning, that the Law concerning the Sabbath was given while the whole Nature of mankind was in our firſt Parents, even before they fell. They might have lived here on the earth without ſin, but they were not to live without a Sabbath.

After the fall, when Enos was born of Seth, the ſon of Adam, it is ſaid that then men began to call on the Name of the Lord, Gen. 4. ult. That is, (as I take it) to call upon his Name in publick Aſſemblies: And moſt like it is, the day they obſerved was the ſame that Abel and Seth and Adam obſerved before them, and the reſt of the Patriarchs after them; Namely, that day of the week, in which God himſelf reſted, having finiſhed the great work of the worlds creation: Even before the Law (ſaith learned Mercer upon Gen.) I doubt not but this day by Gods teaching, was ſolemn and ſacred to thoſe primitive Fathers. Neither did the obſervation thereof (ſaith Peter Martyr, loc. com. cap. 7.) begin with the giving of the law in Sinai, but it was celebrated before. Of the ſame opinion is the judicious Rivet, who anſwers all Arguments brought to the contrary, in 2 Gen. Exerc. 13. And indeed there is no reaſon p. 304to think otherwiſe: For beſides that in Adams heart the Law of Nature was perfectly imprinted (and to conſecrate ſome time to the Worſhip of God, was, and is a member of that Law) 'Tis more than probable, God did dictate and preſcribe to Adam all circumſtances of his Worſhip, which by tradition paſt to his poſterity, and were in their ſeveral Families until Moſes obſerved.

II. We find a Sabbath obſerved by the Patriarchs, in Exod. 16. Before the giving of the Law, we find there an expreſſe charge touching the obſervation of it; and two ſuch Miracles to ratifie and ſet a value upon it, v. 22, & 27. as ſeldom we read of greater. The Manna fell in great plenty on the ſix daies, and on the ſeventh none. 2. Being gathered on the ſixth day, it remained ſweet to the ſeventh, and not ſo on any other day. Obſerved therefore it was at this time, and ſurely in obedience to Gods command: For we muſt not impute will-worſhip to theſe holy men. I ſhall end this with the words of the learned Paraeus in Com. on Gen. God ſanctified the Sabbath in the very prime creation, and doubtleſs that ſanctification was obſerved in the Patriarchal Families.

III. After all this, we find the day again (for the better obſervation of it) proclaimed on Mount Sinai, Exod. 20. and that in a very dreadful, and glorious manner, having a more ſolemn entrance p. 305into it, and more ſolemn reaſons to hedge it in, and confirm it, than any of the other Commandements. God (being to give his moral and immutable Lawes to his people) doth firſt apply himſelf to them as Jewes, rouzing their attention by inculcating the late ſignal mercies he had confer'd on them, hereby to excite them to a more ſtrict obſervation of what he was now to give them in charge; ſo that though the introduction be proper to the Jewes, yet the commandements have a larger extent, and are ſpoken alike to all.

Now 'tis very obſervable the Jewiſh or Saturday Sabbath, or ſeventh from the creation is not in expreſſe terms commanded in the fourth Commandement: That we ſhall perceive, if we look over the Commandement.

1. Remember thou ſanctifie the Sabbath day. The Sabbath day it is you ſee, and not the ſeventh from the Creation. Obſerve ſaies Zanchy, God ſaid not, Remember thou ſanctifie the ſeventh day, but the day of reſt; (that is) the day that is conſecrated to reſt, either immediatly by himſelf, or mediately by the Church, directed by the Holy Ghoſt, whatſoever day it be: So that the day muſt be of Divine Inſtitution.

2. God telleth us diſtinctly what Sabbath he here means, viz. the weekly. He ſaith, Sanctifie the Sabbath, in the ſingular number, not Sabbaths, in the plural. The obſervation (not of many p. 306feſtivals but) of one onelyonly is there enjoyned, ſaith the learned Junius.

3. The Sabbath muſt be ſanctified, but what day is appointed for it? Six daies ſhalt thou labour: Six daies are ours: The ſeventh is the S…bbath. A ſeventh God will have: But what ſeventh? He ſaies not, the ſeventh from the Creation. He names no day (as intending the day ſhould change) He ſaith only the ſeventh, i. e. The ſeventh after ſix working daies.

4. But is the determination of this one in ſeven in our power? No, for it muſt be the Sabbath of the Lord thy God, i. e. which he hath already, or ſhould hereafter declare to his Church, to be his Sabbath. It muſt be Gods own choice.

Now that the fourth Commandement is moral, will appear, if we conſider,

1. Except it be moral, there cannot be ten Commandements, and yet ſo we find, Deut. 10 4. And he wrote on the Tables, according to the firſt writing, the ten Commandements, which the Lord ſpake unto you in the Mount out of the midſt of the fire, in the day of the Aſſembly: And the Lord gave them unto me. To keep ſome time holy to the Lord, and to keep that time which he ſhould appoint is abſolutely moral. Now 'tis plain, a Sabbath God muſt have by the perpetual Ordinance of the fourth Commandement. Remember thou ſanctifie the Sabbath day, i. e. That day which for the time being, God hath marked out and appointed p. 307for his own. And he hath declared his Will concerning the limitation of it; Six daies ſhalt thou labour, &c. But the ſeventh is the Sabbath, ſo that one in a week he muſt have. If this Commandement enjoyn no particular and ſet time under the Goſpel, then are there but nine Commandements. Why ſhould the Sabbath be put among the moral Lawes of the Decalogue, if it were only ceremonial? And wherein does the deſignation or limitation of one day in a week, for Gods ſervice ſeem ceremonial? It being a memorial of Gods creating the world in ſix daies, and reſting the ſeventh, this being a benefit whe…ein all mankind intercommon, the Jewes can claim no property therein ſeveral to themſelves.

2 If we look upon the Sabbath of the fourth Commandement, we ſhall find it ſtript of all legal obſervances: For thoſe things which are urged as ceremonial, and ſeveral of the Jewes touching the Sabbath, are all poſt-ſcripts and by-laws, not one emergent from the fourth precept. As no fire to be kindled, Exod. 16 23. No meat to be dreſſed, Exod. 17 5. Theſe were peculiar to the Jews: We muſt diſtinguiſh therefore between thoſe precepts of the Sabbath that occur elſewhere & the fourth Commandement: What is ceremonial touching the Sabbath, we muſt apply to them, what is moral, we muſt reſtrain to this. See Mr. Leſtrang's learned Treatiſe of the Sabbath.

p. 308Thus we have ſeen how God had from the Creation, to the Law, from the Law, to Chriſt, a day appointed, and that by himſelf, to his own Worſhip. And hath he leſſe reaſon to require it under the Goſpel? Surely no.

IIII. From Chriſts reſurrection, on the firſt day of the week very early in the morning (Luke 24.1. John 20.1.) The Sabbath was changed to that day in honour of our Saviour, who that day riſing from the dead, finiſhed the work of our Redemption.

The Jewiſh Sabbath ſlept its laſt in the grave with our Saviour, though its ſhadow indeed walked a while after; but it ſelf, the old Sabbath expired then; and immediatly entred the Lords day. From the reſurrection of Chriſt immediatly, when Chriſt himſelf was but newly up, from that very day whereon he aroſe, doth Auguſtine derive the beginning of the Evangelical Sabbath: The Lords day ſaith he, by the reſurrection of Chriſt was declared to be the Chriſtians day; and from that very time (of Chriſts reſurrection) it began to be celebrated as the Chriſtian mans Feſtival, Epiſt. ad Jan. 19. c. 13. This was the firſt day of our Saviours appearing to his Diſciples, and the firſt Chriſtian Sabbath he honoured with his beatifical preſence, Joh. 20.19, 20, 26. The next was the eighth day after.

V. Well, our Saviour is aſcended. Let us now ſee what honour the holy Ghoſt (whom he promiſed p. 309to ſend his Apoſtles) hath conferred on this day. The holy Ghoſt deſcendeth; But on what day? Why the firſt day of the week. It was when Pentecoſt arrived, and that fell that year on that day. On this day the Apoſtles were ſolemnly, though cloſely aſſembled in prayer and holy duties, and the holy Ghoſt deſcended upon them Acts 2.

VI. The next mention of Apoſtolical obſervation of this day occurreth, Acts 20. v. 7. The first of the week the Diſciples being come together to break bread, (i. e. The Sacramental or Euchariſtical bread) Paul preached to them. That for his practiſe: Now his precept for the day is plainly implied, 1 Cor. 16.1. As I have ordained in the Churches of Galatia, ſo do ye. v. 2. Upon the firſt day of the week, let every one of you lay by him in ſtore as God hath proſpered him, that there be no gathering when I come. He ordains their collections for the poor Saints, and oblations ſhould be on that day: And why ſhould that day be the Almes-day or Collection day, rather than any other, had it not been obſerved holy in thoſe times, and that the Congregation did uſe on that day to aſsemble? The Collection therefore being enjoyned on that day, the Lords day was conſequently enjoyned.

VII. About ſixty years after, (as Calviſius out of Irenaeus computes) we meet with this day apparrelled in a Chriſtian Name, not ſtil'd p. 310the first day, but the Lords day; which probably was then current among the Chriſtians, elſe the holy Ghoſt would not have uſed it, Rev. 1.10. St. John ſaies he was in the Spirit on the Lords day, i. e. in ſpiritual exerciſes and Meditations, and by meanes thereof in ſpiritual raptures, and elevations of ſoul.

VIII. The Church ſucceeding the Apoſtles held her ſe…f obliged to the ſame obſervation. For even in times of perſecution, before any, either Imperial Edict, or Canon of Council enjoyned it, the obſervation of this day was ſo taken notice of by the Heathen, that it became a conſtant interrogatory to the Chriſtians in their examining, Have you kept the Lords day? To which their anſwer was ever ready, I cannot intermit it, for I am a Chriſtian, and the law of God prompts me to it, Baron. 30.3. Memb. 5.

Now if any man ſhall enquire how the Sabbath came to be tranſlated into the Lords day. I anſwer, Chriſt in the fourty daies he ſtaied upon the earth after his reſurrection, did ſundry times appear to his Diſciples, teaching them the things appertaining to the Kingdome of God, Acts 1.3. Therefore 'tis probable the Apoſtles were inſtructed by Chriſt concerning the change of the day (from the ſeventh, to the eighth) and had ſpecial order immediatly from himſelf, concerning it. 'Tis evident Chriſt is Lord of the Sabbath, Mark 2.27. And therefore had power p. 311not only to abrogate the old Sabbath, but to ſurrogate and ſubſtitute the new in its room. But whether this day were inſtituted immediatly by Chriſt himſelf, or by his Apoſtles, guided and infallibly inſpired by his holy Spirit, after his aſcention, ſtill the day will be of Divine Inſtitution. And this Act of theirs will appear but the execution of a particular Command from the Spirit of Chriſt to that purpoſe.

For conſider how Chriſt ſent theſe Apoſtles; As my Father ſent me, ſo ſend I you, John 20.21, He that heareth you, heareth me, Luke 10.16. Go, Mat. 28.19. There is their miſſion. Teach all Nations, There is their Commiſſion. What? Why, What things I command you: and to aſſiſt and help you, Lo, I am with you alwaies, to the end of the world; not in corporal preſence, but by my Spirit, the Comforter whom I will ſend you, John 15.26. And he ſhall bring all things to your remembrance, whatſoever I have ſaid unto you, John 14.26. This Spirit of Truth ſhall not ſpeak of himſelf, but whatſoever he ſhall hear, that ſhall he ſpeak: He ſhall receive of mine, and ſhew it you.

Thus we ſee the Apoſtles were undoubtedly inſpired by the Spirit of Chriſt, who revealed his will unto them. And that they were thus acted by the holy Ghoſt, they themſelves teſtifie in their firſt Council; It ſeemed good to the holy Ghoſt and to us, Acts 15.28.

p. 312Thus we ſee there are two things whereon the Divine right of the Lords day is founded; Upon the morality of the fourth Commandement, and upon Evangelical Inſtitution, either by Chriſt himſelf, or his Apoſtles. And what the Apoſtles delivered by the dictate of the holy Ghost, is as firm and indefeizable (ſaies Cyprian de ablut. pedum.) as what Chriſt himſelf. Our Church reduceth the inſtitution of this day as a weekly day to the fourth Commandement; and as the firſt day of the week, ſhe foundeth it upon Apoſtolical practiſe and tradition.

I ſhall conclude this, with the words of the judicious Hooker in his Eccleſ. Pol. Book 5. parag. 17. We are bound, ſaies he, to account the ſanctification of one day in ſeven, a duty, which Gods immutable Law doth exact for ever; although with us, the day be changed, in regard of a new revolution, begun by our Saviour Chriſt; yet the ſame proportion of time continueth, which was before, by way of a perpetual homage never to be diſpenſed withal, nor remitted.

I come now to the ſecond Particular. The manner how we ought to obſerve this day.

1. We ought to prepare for the Sabbath, before it comes, by a prudent care, ſo diſpoſing and diſpatching our worldly buſineſſes and affairs, that they may be off our hands, and out of our minds (as much as is poſſible) on that day, that ſo our hearts may be more free and fit for thoſe p. 313ſpiritual duties then required of us. The Jewes before the Sabbath had a time of preparation, Luke 23.54. Why ſhould not we?

2. We ought to ſanctifie the Lords day, not only by reſting from worldly employments and recreations (on other daies lawful) but conſecrating that rest unto God; making it our delight to ſpend the whole time (excepting ſo much of it as is to be taken up in works of neceſſity and mercy, and ſuch as are needful for the comfortable paſſing of the Sabbath) in the publick and private exerciſes of Gods Worſhip and Service; Such as Prayer, Reading the Scripture, Preparing for the publick duties, Attending on the Word, Singing the praiſes of God, Private meditation on that which hath been preached, Repetition thereof in the Family, and religious conference, to make the publick Ordinances the more profitable.

Take heed therefore of being found a ſlighter of thoſe duties, the neglect whereof cannot conſiſt with any true vigour and power of Religion, or any due care of our own or others ſoules, that we ought to have a care of. Conſider, God hath bleſſed and ſanctified this day, not only as a day of ſervice to himſelf, but as a time wherein he will confer bleſſings on the conſcionable obſervers of it. It is his ſpecial day of proclaiming and ſealing pardons to penitent ſinners. 'Tis a bleſſed day to the careful obſervers of it, and ſanct…fied to many gracious purpoſes. The Sabbath was p. 314made for man, ſaid our Saviour, Mark 2.27. i. e. For mans great benefit and advantage. It would not be for the good and benefit of mankind to be diſpenſed with, from the religious obſervation of it. How much then are they to blame that make it a day of carnal reſt, a day of Idleneſſe and jollity, of feaſting and pastimes, which more alienate the mind from God, than ordinary labours, and take away the taſt of ſpiritual things. Some people if they have any viſit to make, or any odd buſineſſe to do, they refer them to this day. Some keep the Sabbath as the Oxe; they reſt from their labours, but ſerve not the Lord that day. They are weary of the duties of the Sabbath, they do not call the Sabbath a delight, as it is, Iſa. 58.13. Delight ſweetens any labour. How will people toyl at their ſports and pleaſures? O had we ſpiritual hearts, we ſhould account the celebration of the Sabbath not only our duty, but our priviledge!

By obſerving the Sabbath, we continue a thankful remembrance of the two great benefits of Creation and Redemption, which contain a ſhort abridgment of true Religion. The Sabbath duly obſerved is a type of the everlaſting reſt that remaines for the people of God, Heb. 4.9. How then can thoſe ever think to come to Heaven, and to keep an everlaſting Sabbath in praiſing and adoring God, to whom the celebration of a weekly Sabbath is ſo tedious and irkſom here?

p. 3153. Every true Chriſtian is to take care not on…y to ſanctifie the Lords day himſelf, but that thoſe under his charge do the like. Every Governour of a Family ſhould reſolve with pious Joſhuah, Joſh 24.15. But as for me and my houſe we will ſerve the Lord. Obſerve it, True Religion and the power of Godlineſs hath there uſually moſt flouriſhed, where the Lords day hath been moſt conſcientiouſly obſerved. And many direful judgments have befallen the violators and prophaners of it.

Gen. 2.2. And on the ſeventh day God ended his work which he had made, and he reſted on the ſeventh day from all the work which he had made.

V. 3. And God bleſſed the ſeventh day, and ſanctified it: becauſe that in it he had reſted from all his work which God created and made.

Lev. 23.3. Six daies ſhall thy work be done, but the ſeventh day is the Sabbath of reſt, an holy convocation, ye ſhall do no work therein: it is the Sabbath of the Lord in all your dwellings.

Nehem. 13.19. And it came to paſſe, that when the gates of Jeruſalem began to be dark before the Sabbath, I commanded that the gates ſhould be ſhut, and charged that they ſhould not be opened till after the Sabbath, and ſome of my ſervants ſet I at the gates, that there ſhould no burden be p. 316brought in on the Sabbath day.

Iſa. 58.13. If thou turn away thy feet from the Sabbath, from doing thy pleaſure on my holy day, and call the Sabbath a delight, the holy of the Lord, honourable, and ſhalt honour him, not doing thine own waies, nor finding thine own pleaſure, nor ſpeaking thine own words.

Luke 23.54. And that day was the preparation, and the Sabbath drew on,

V. 56. And they returned, and prepared ſpices, and ointments, and reſted the Sabbath day, according to the Commandement.

Exod. 23.12. Six daies ſhalt thou do thy work, and on the ſeventh day thou ſhalt reſt, that thine Oxe and thine Aſſe may reſt, and the ſon of thine hand-maid and the ſtranger ſhall be refreſhed.

Ezek. 22.26. Her Prieſts have violated my Law, and have prophaned mine holy things, they have put no difference between the holy and prophane, neither have they ſhewed difference between the unclean and the clean, and have hid their eies from my Sabbaths, and I am prophaned among them.

Ezek. 23.38. Moreover this they have done unme, they have defiled my Sanctuary in the ſame day, and have prophaned my Sabbaths.

Amos 8.4. Saying, when will the New Moon be gone, that we may ſell corn? and the Sabbath that we may ſet forth wheat, &c.

Lam. 1.7. Jeruſalem remembred in the daies of p. 317her affliction and of her miſeries all her pleaſant things that ſhe had in the daies of old, when her people fell into the hand of the enemy, and none did help her, the adverſaries ſaw her, and did mock at her Sabbaths.

Ezek. 20.20. Hallow my Sabbaths, and they ſhall be a ſign between me and you, that ye may know that I am the Lord your God.

Iſa. 56.2. Bleſſed is the man that doth this, and the ſon of man that layeth hold on it, that keepeth the Sabbath from polluting it, and keepeth his hand from doing evil.

V. 4. For thus ſaith the Lord unto the Eunuches that keep my Sabbaths, and chuſe the things that pleaſe me, and take hold of my Covenant.

V. 6. Alſo the ſons of the ſtranger that joyn themſelves to the Lord, to ſerve him, and to love the Name of the Lord, to be his ſervants, every one that keepeth the Sabbath from polluting it, and taketh hold of my Covenant.

V. 7. Even them will I bring to my holy Mountain, and make them joyful in my houſe of prayer: their burnt Offerings and their Sacrifices ſhall be accepted upon mine Altar: for mine houſe ſhall be called an houſe of prayer for all people.

Mark 2.27. And he ſaid unto them, the Sabbath was made for man, and not man for the Sabbath.

p. 318V. 28. Therefore the Son of man is Lord alſo of the Sabbath.

Pſal. 92. Title. A Pſalm or Song for the Sabbath day.

Mat. 5.17. Think not that I am come to deſtroy the Law or the Prophets, I am not come to deſtroy, but to fulfill.

Luke 4.16. And he came to Nazareth, where he had been brought up, and as his cuſtome was, he went into the Synagogue on the Sabbath day, and ſtood up for to read.

Acts 20.7. And upon the firſt day of the week, when the Diſciples came together to break bread, Paul preached unto them, ready to depart on the morrow, and continued his ſpeech untill midnight.

1 Cor. 16.1. Now concerning the Collection for the Saints, as I have given order to the Churches of Galatia, even ſo do ye.

V. 2. Upon the firſt day of the week, let every one of you lay up in ſtore as God hath proſpered him, that there be no gatherings when I come.

Rev. 1.10. I was in the Spirit on the Lords day.

Pſal. 118.24. This is the day which the Lord hath made, we will rejoyce and be glad in it.

2. Hearing the Word.

We live in an age wherein (through the rich p. 319mercy of God) there is much good preaching; but 'tis a general complaint there is ſo little profiting. We ſee not thoſe gracious effects of the Word, that were to be deſired and wiſhed. And certainly one main reaſon of it, is, few take care to hear in a right manner, as they ought to do. That therefore thou maiſt ſo hear, as to profit I ſhall ſhew thee,

1. What thou art to do before thou heareſt, by way of preparation.

2. What thou art to do in time of Hearing.

3. What after thou haſt Heard.

For the Firſt: Thou muſt prepare thy heart before thou comeſt to hear. Raſh entring on duties, is ſeldom ſucceſſeful: If the ground be not prepared, the ſeed is loſt that is ſown therein. Plow up the fallow ground of your hearts, ſaies the Prophet, Jer. 4.3. and ſow not among thorns. In a fallow piece of ground (you know) thorns and briers, weeds and thiſtles uſe to grow. And ſuch a thing is mans heart naturally, which if let alone, and no paines taken with it, will quickly be overgrown with hurtful cares, ſtinking luſts, and diſtempered affections. And therefore St. James adviſeth, Jam. 1.21. That before we go to hear the Word, we ſhould lay apart all filthineſſe, and ſuperfluity of naughtineſſe, i. e. all evil frames of heart. And how hard a matter that is, I appeal to the experience of every true and ſincere Chriſtian. That holy man Gerſon profeſſes he many p. 320times ſpent ſome hours before he could get his heart in tune for ſolemn duties. Gods children have entred comfortably on duties, …hen they have been ſerious and careful in their preparations for them.

To help thee therefore to prepare thy heart for the Word, take theſe Directions.

1. Lay aſide (as much as poſſibly thou canſt) all worldly thoughts, cares and buſineſſes, that thy mind may be free for God, and the impreſſions of his Word and holy Spirit,

On Saturday night, ſhut up the gates of thy heart againſt the world, as Nehemiah, Chap. 13. v. 19.20. did the gates of Jeruſalem, on the evening of their Sabbath. If any Merchants come, any worldly thoughts or buſineſſes, let them ſtay without till the Sabbath be over: The work of mens Callings, is not only in their hands, but in their minds and heads. A Miniſter may have a great Congregation, & yet but a few hearers, if their minds be ſtuft with the world before they come: if they bring their trades, their bargaines, their plow, their worldly buſineſſe along with them. As therefore we read of Abraham, in Gen. 22.5. That when he went up to the Mount to offer Sacrifice, he left his ſervants and the Aſſe in the valley behind him; ſo ſhould we our worldly cares and buſineſſes, when we go to worſhip God, and to hear his Word.

2. Conſider and meditate on the great concernment and importance of the Word. 'Tis the p. 321ordinary means God hath appointed for the working that great work of converſion (without which no ſalvation) and for the edifying and building up thoſe that are already ſavingly wrought upon, Jam. 1.18. Of his own Will begat he us by the Word of Truth. 1 Cor. 4.15. I have begotten you in Chriſt Jeſus (ſaith Paul) through the Goſpel. Rom. 10 17. Faith cometh by hearing. Indeed ſin and conſequently death came by hearing at the firſt, by our firſt Parents liſtening to, and believing a tempting Spirit. But now Faith, and conſequently life comes by Hearing, through the operation of the bleſſed Spirit of God in the Word, Rom. 1.16. The Goſpel 'tis the power of God unto ſalvation.

Labour therefore to have an high value and eſteem of the preaching of the Goſpel. God hath appointed his Ordinances, not in Soveraignty only, but in Mercy to us. As our Saviour ſaid of the Sabhath, Mark 2.27. The Sabbath was made for man, & not man for the Sabbath: So may I ſay of all the Ordinances of God, they were ordained for man, for mans benefit, and not man made for them. And therefore the great benefit, that (with Gods bleſſing) may be expected from them (if we duly attend upon them) ſhould make us highly value them.

Indeed it is one of the devils ſtratagems in this age, to urge the efficacy of the Spirit, as a plea for the neglect of means. Whereas Gods Spirit p. 322does uſually work in and by the means, and rarely (if ever) when the ordinary means are ſlighted. 'Tis true, God himſelf is not tyed to means, nor to any of his own Ordinances, yet he ties us to make uſe of them, when we may have them. That ſoul cannot expect to be inſtructed by Gods Spirit, who is a ſlighter and neglecter of Gods ordinary means.

Further conſider, the intent of the Word is not only to regenerate, but to nouriſh, increaſe and perfect the Graces of the Saints, Eph. 4.11, 12. Our knowledge is imperfect. Thoſe that know moſt, may learn more: We need new inforcements of duty: Our affections are dull, and need a new excitement. None ſo wiſe, ſo knowing a Chriſtian, but he may receive ſome benefit from a different handling of what he himſelf knew before.

Therefore ſeeing the preaching of the Word was ordained for ſo great and ſignal benefits to mankind, 'tis juſt with God, that they that have ſlight thoughts of it, ſhould be barren under it.

3. When thou art going to hear, conſider whither thou art going. Thou art going to meet the great God of Heaven and Earth: A God that is not to be dallied with, Levit. 10.3. I will be ſanctified in them that come nigh me. When the people went to hear the Law, Exod. 19.10. The Lord ſaid to Moſes, Sanctifie the people, and let them waſh their clothes. What does this p. 323ſpeak to us? that Chriſtians ſhould only waſh their hands and faces, and put on their beſt apparrel, when they come to hear the Word? No, the Apoſtle James, Jam. 1.21. tels us; Lay apart all filthineſs, and ſuperfluity of naughtineſs, and receive with meekneſſe the ingrafted Word, that is able to ſave your ſouls. If thou findeſt thy Spirit ſlight and wandring, to fix it and make it ſerious, think with thy ſelf, and imagine how it was with the Iſraelites going to receive the Law of God: When the Mount was all on a flame of fire, the trumpet ſounding louder and louder, the people trembling and ſore afraid. This is to beat the Devil with his own weapon; for he often prevailes upon us, by caſting in ſinful Imaginations. Conſider therefore how the Lord is preſent in an eſpecial manner where his Word is preached. Surely the Lord is in this place, as Jacob ſaid of Bethel, Gen. 28.16. The apprehenſion of Gods preſence in the aſſemblies of his people, will preſerve in thee an awful and reverent diſpoſition of ſoul.

4. Before thou goeſt, fail not to poure forth earneſt and fervent prayers unto the Lord, and that in behalf,

1. Of the Miniſter.

2. Of thy ſelf.

I. In behalf of the Miniſter, that the Lord would teach him what he ſhould teach the people, and direct and enable him to declare the mind of God, p. 324and to preach ſuch truths as may tend to the benefit, and ſalvation of thine and others ſoules. Certainly if people did more ſeriouſly and more frequently pray for their Miniſter, that the Lord would bleſs and proſper his labours, and direct him to divide the Word aright, to give to every one their portion, to feed the people with knowledge and underſtanding; he might expect a greater bleſſing and aſſiſtance in his ſtudies, and they more benefit by his endeavours. How earneſtly does Paul beg prayers, Rom. 15 30? Now I beſeech you (brethren) for the Lord Jeſus Chriſts ſake, and for the love of the Spirit, that ye ſtrive together with me, in your prayers to God for me. v. 31.—That my ſervice which I have for Jeruſalem, may be accepted of the Saints. And Eph 6.18. Praying alwaies with all prayer, and ſupplication in the Spirit for all Saints. v. 19. And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the myſtery of the Goſpel. v. 20. —That therein I may ſpeak boldly as I ought to ſpeak. Col. 4.3. Withal praying for us, that God would open to us a door of utterance to ſpeak the myſtery of Chriſt, for which I am alſo in bonds. v. 4. That I may make it manifeſt as I ought to ſpeak.

II. In behalf of thy ſelf.

1. That the Lord would fix thy mind, and make it ſerious. When the mind is ſerious, truths are apt to make impreſſion.

p. 3252. That he would enlighten thy mind, and open thy heart, as he did the heart of Lydia, Acts 16.14. that thou maiſt have a clear and right underſtanding of thoſe truths that concern thy ſalvation.

3. That he would give thee a heart to believe, and embrace the truth, in the love of it; that truth may not only float in thy phantaſie, but ſink down into thy heart, Rom. 10.10. With the heart man believeth unto righteouſneſſe. There is a Faith of the head, and a Faith of the heart: Devils, and wicked men have the Faith of the head; but they have no ſuch belief, as affects the heart, and makes it cloſe with truth, and love it and embrace it.

4. That the Spirit of God would ſet in with the preaching of the Word, and make it effectual for the beating down of thy corruptions. 'Tis a remarkeable expreſſion, that in Iſa. 8.11. The Lord ſpake to me with a ſtrong hand; not with a meer voice, but a ſtrong hand. Pray therefore thus, Lord ſpeak to my luſts and corruptions this day with a ſtrong hand; let them feel thy power, and the ſtrength of thine arm, that ſo they may be effectually deſtroyed in me.

5. Labour to come with a teacheable and tractable frame of Spirit. Receive with meekneſſe the ingrafted Word, James 1. Christ was anointed to preach glad tidings to the meek, Iſaiah 61.1.

p. 326There are three ſorts of Spirits far from this temper.

1. The cavilling Spirit, that is forward to cavil at the Word, and to frame Objections againſt it.

2. The wrathful Spirit, that is fierce and ready to riſe up in armes againſt the juſt reproofs of the Word. When ſuch are admoniſhed or warned, they revile: Conviction, that ſhould humble, provokes them. There is a great deal of difference between thoſe two places, and expreſſions, Acts 2.37. Now when they heard this, they were pricked in their heart, and ſaid unto Peter and the reſt of the Apoſtles, Men and Brethren, what ſhall we do? And Acts 7.54. When they heard theſe things, they were cut to the heart, and they gnaſhed on him with their teeth. Here is a great deal of difference between being pricked at the heart, and feeling compunction for ſin in their Conſciences, as it was with the true converts in the former place, and being cut to the heart, and vexed, when they heard their ſins reproved, as it was with the malicious and obſtinate Jewes in the latter.

A guilty Conſcience thinks the Miniſter aims at him in particular, and intends to diſgrace him; he thinks he commits a treſpaſſe by treading upon his ground, and coming ſo cloſe to his Conſcience. It ſtuck in Herods ſtomack when John touched him about his Herodias: But (obſerve p. 327it) thoſe that moſt ſtorm at a reproof, are uſually thoſe that moſt deſerve it.

3. The earthy obdurate ſpirit. Let the Miniſter ſay what he will, he is Sermon-proof: He is reſolved to hold his own: Indeed his ſins may well be call'd his own. 'Tis a ſad word that is ſpoken of the Phariſees and Lawyers, Luke 7.30. They rejected the counſel of God against themſelves. And that of the Jewes, Acts 13.46. Ye put it from you (namely the Word of God) and judge your ſelves unworthy of eternal life; Lo we turn to the Gentiles.

But now a meek ſpirit is a teacheable and tractable ſpirit: A tender heart is apt to receive impreſſions, as you may obſerve in perſons whoſe hearts are ſoftned by afflictions; How do Sermons work on ſuch? Labour therefore to come with ſuch a frame of ſpirit to hear the Word, as thoſe did in Acts 10.33. Wee are all here preſent before the Lord to hear the things that are commanded thee of God.

6. Come with an appetite, with a longing deſire to the Word. Nothing makes wholſome food more ſavoury and ſweet, than appetite. Some people come to Church, as ſickly people do to a Feaſt; they ſit down for company, though they have no ſtomack: 'Tis in vain to come to a Sermon, without a ſpiritual appetite. Bleſſed are they that hunger and thirſt after righteouſneſs, for they ſhall be ſatisfied: 'Tis our Saviours own p. 328promiſe, Mat. 5.6. O that people were ſuch to their Miniſters, as thoſe Job ſpeaks of, C. 29.23. Who waited for him, as for rain; gaſping after the Word, as the chapt earth for ſhowers! O that there were ſome ſuch Divine affections in us, as were in holy David! that we could truly ſay, My ſoul is athirſt for God, even for the living God: My ſoul pants after Chriſt, after his pardoning Mercy, and ſanctifying Grace, as the Hart panteth after the water brooks! We ſhould then ſee Sermons work other effects, than now we do: But when people come either with no appetite, no deſire and love to the Word, (but ſit down in the Congregation meerly for faſhion or company ſake) or when they come with diſtempered pallats, with prejudices and prepoſſeſſions againſt the ſimplicity of the Goſpel; the moſt Evangelicall Truths are to them but as a banquet of ſweet meats unto ſwine; they had rather have husks. They can reliſh (may be) ſome witty jingling diſcourſe; but the preaching of Chriſt and him crucified, (which Paul thought ſo richly of) is too ſtale a Doctrine, and too flat a note for their eares.

7. Having ſought to the Lord, and taken pains to bring thy heart into right frame; come with expectation to profit. 'Tis often ſaid in the Goſpel, Be it unto thee according to thy Faith. And truly, uſually people profit by Sermons according to their expectations. But take here this Caution. p. 329Do not ground thy expectation on the parts or gifts of the Minister, but on Gods promiſe; looking for his bleſſing to accompany his own Ordinance. Uſually people ſpeed according to their aim and expectation. They that come to hear mans voice do hear it. 'Tis ſaid of Pauls companions, Acts 9.7. That they heard a voice. Acts 22.9. 'Tis ſaid, they that were with him, heard not the voice. They heard a ſound, but heard it not diſtinctly, as Chriſts voice. Some only hear an outward ſound, the voice of man, but not the voice of God in the Word.

Thus much of preparation before Hearing.

Secondly, I come now to give ſome Directions how thou ſhouldſt carry thy ſelf in time of Hearing.

I. Hear with the moſt fixed attention thou poſſibly canſt. Attend with reverence and ſeriouſneſs. Many weighty Truths are lost by negligent hearing. Though it cannot be expected, that we ſhould be totally free from wandring thoughts; yet we ought to be watchful, and not to allow our ſelves in them. And when we perceive our hearts gone, we ſhould ſpeedily recall them, David ſaies of Idols, they have eares, and hear not, Pſal. 115 6. We have too many ſuch Idols in our Congregations.

There are three ſorts of eares, that are not the hearing eares: I mean, that hear aright.

1. The dull ear. When people allow themſelves p. 330in drowſineſſe, and careleſſeneſs. What impreſſions, is it poſſible the Word ſhould make on a man that is aſleep? What knoweſt thou, O ſleeper, but whilſt thou haſt ſlept, thoſe truths have been delivered, which (hadſt thou duly minded) might have tended to thy everlaſting ſalvation? If ſuch a Judgment befel him that ſlept in the night, and that at an exceeding long Sermon, Acts 20.9, 10. What ſhall we ſay of thoſe that ſleep in the day at a Sermon of an hour long.

2. The ſtopp'd ear, Some are reſolved ſinners. They ſtop their eares like the Adder, againſt the voice of the Charmer, Charm he never ſo wiſely, Pſal. 58.4. We read of ſome Zach. 7.12. That made their heart as Adamant ſtone, that they might not hear. 'Tis a ſad complaint the Prophet makes (And yet many Miniſters may in theſe daies make the ſame) I have ſtretched out my hands all the day long to a diſobedient and gainſaying people, Iſa. 65.2. Rom. 10.21.

3. The itching ear, 2 Tim. 4.3, 4. The Apoſtle ſpeaks of ſome, who having itching eares, did turn away their eares from the Truth unto Fables. When men affect only new things, and another Goſpel, as Paul ſpeaks, Gal. 1. They are half gone into Hereſie: Plain Doctrines that tend to the conviction of ſin, that diſcover the neceſſity of converſion, that ſhew mans loſt and undone condition by nature, & his only remedy by Chriſt, the neceſſity of Holineſſe and new obedience: theſe p. 331ſerious truths are too ſtale for many curious eares. But remember, they were carnal people who complained, they had nothing but the old burden, Jer. 23.33, 34.

II. Apply what thou heareſt to thy ſelf, Job 5. ult. Hear thou this, and know it for thy ſelf. Do not ward off the blowes of the Word from thy ſelf: Do not ſay within thy ſelf, this reproof concerns ſuch an one, &c. The Jewes being pricked in their hearts, Acts 2.23. ſaid, What ſhall we do? not what ſhall others do to be ſaved. No plaiſter can do us good, except it be applyed.

III. Lift up thy heart in frequent, mental, ejaculatory prayers unto the Lord, to ſet the truths thou heareſt, home upon thy ſoul: Lord help me to remember and practiſe this leſſon. Lord help me to forſake this ſin; Lord ſtrengthen my Faith in the belief of this Truth. As the Diſciples, when Chriſt told them how oft they ſhould forgive an offending brother, Luke 17.5. they inſtantly pray, Lord increaſe our Faith.

IV. Mix Faith with the Word. Heb. 4.2. The Apoſtle tels of ſome that the Word profited not, bccauſe they did not mix it with Faith. O curſed infidelity! How many thouſand ſouls haſt thou deſtroyed? How many thouſand Sermons haſt thou made unſucceſſeful? St. James tels us The Devils believe and tremble. That is more than many a wicked man does.

Thus much of thy behaviour in time of hearing.

p. 332Thirdly, After hearing practiſe theſe Directions.

1. Labour to keep alive thoſe good motions, thoſe good inclinations, thoſe Heavenly affections, and ſtirrings of Spirit which thou foundeſt in time of hearing. Thou wilt quickly cool, when out of the Congregation, if thou take not heed.

2. When thou goeſt from the Congregation, be willing to ſpeak and confer of what thou haſt heard, labouring thereby to work thoſe truths on thy own heart, and on the hearts of others: O how ſad is it that people as ſoon as ever they are out of the Congregation, fall a talking of any thing rather than the Sermon they have heard! They are free to talk of bargains, or news, or any thing elſe: But they are aſhamed of ſuch preciſe diſcourſe, as to ſpeak of the truths they have heard, though they concern them never ſo much.

3. Let ſuch as are governours of Families revive the truths they have heard in publick, by repetition in their Families: Our memories are weak, and Commands had need be repeated to forgetful ſervants. At first hearing many truths may be loſt through diſtraction and wandring. Paul in his Epiſtles does often repeat the ſame paſſages; and renew the ſame exhortations. And he tels the Philippians, C. 3. v. 1. To write the ſame things to them, was not to him grievous, but for them ſafe.

4. Retire thy ſelf, and meditate on the truths p. 333thou haſt heard, and labour to faſten them by prayer in thy heart. Let thy Conſcience in ſecret preach them over to thee again, Luke 2.19. 'Tis ſaid, Mary pondered thoſe ſayings in her heart. O how few will ſpend a ſecret hour on the Lords day to conſider and meditate on what they have heard. One main reaſon Sermons do no more good is becauſe people ſo ſoon forget them. And why do they forget them ſo ſoon? But becauſe they do not conſider and meditate on them, when they have heard them, Heb. 2.1. Therefore ſaies the Apoſtle, we ought to give the more earneſt heed to the things which we have heard, leſt at any time we ſhould let them ſlip. And 1 Tim. 4.15. Meditate upon theſe things, give thy ſelf wholly to them, that thy profiting may appear unto all.

5. Be not a bare hearer, but a doer of the Word. Speedily ſet upon the practiſe of what thou haſt learned to be thy duty. Be ye doers of the Word, and not hearers only, deceiving your own ſoules. Jam. 1.22. Some do not care to hear, becauſe they have no mind to practiſe. Some hear, and reſt in it. 'Tis practiſe that proclaims the ſincerity of our profeſſion. In hearing we may look like Saints, but in doing we live like Saints. Practiſe is the beſt commendation of a Sermon.

Having thus ſhewed thee what thou muſt do.

1. Before hearing the Word.

2. In hearing the Word.

p. 3343. After hearing the Word.

I come now to give thee ſome Motives to quicken thee to the practiſe of theſe Directions.

1. Conſider, ſuch as wilfully neglect to prepare their hearts, before they come to hear, do tempt God to withdraw the aſſiſtance and bleſſing of his holy Spirit from them when they are come. Preſume not on Gods aſſiſtance in an Ordinance, if you neglect to prepare for it. If the ground be not well prepared, we do not expect a crop.

2. Conſider and remember, the Devils care is, not only to diſturb thee at the Ordinance, but to indiſpoſe thee for it, before thou comeſt. The Devil is ſtirring early on the Lords day morning. He is at work betimes: Be ſure, he hath a mornings draught for thee; he will be preſenting and ſuggeſting ſomething to thee, to unfit and indiſpoſe thee for the duties of the day.

3. Conſider, as thou art more or leſs careful to prepare, ſo wilt thou ordinarily more or leſſe taſt the ſweetneſſe of the Ordinance. Preparation is like exerciſe before a meal: It will make thee come with the better appetite to the Word, and reliſh it the better.

4. Conſider, preparation is not only advantageous in order to the Ordinance, but it brings advantage to us, conſidered in it ſelf. By preparation we have communion with God: We come to u…derſtand our ſelves, and the caſe of our own ſouls. Whilſt thou art preparing, thy Graces are increaſing; p. 335the work of Heaven goes on.

5. Conſider, If thou makeſt Conſcience thus to behave thy ſelf before, in, and after hearing of the Word (as thou haſt been directed) thou wilt find it a great evidence of the ſincerity and uprightneſſe of thy heart. Outward reſpects may make people come to Church, but to take pains thus with their hearts beforehand, argues a true deſire after communion with God, and a real willingneſſe to profit by the Word, and to grow in Grace.

6. Conſider what a choice mercy it is to enjoy the Goſpel. 'Tis not a diſh that is ſet on every table. God hath not done ſo for every Nation, as for this. No Iſland ſo far from Jeruſalem, had the light of the Goſpel ſo ſoon as this. And I know not any particular promiſe whereby the Goſpel is entailed on this, or any other Nation. If we ſlight the Goſpel, for ought I know, we may quickly forfeit it; and provoke God to take it from us. When the Iſraelites deſpiſed Manna, God quickly ſent ſerpents among them. If we deſpiſe the Manna of his Word, and count it light food; God may juſtly ſend Serpents among us; I mean, ſuch deceivers as with their pernicious Doctrines may poiſon many ſouls to their everlaſting deſtruction.

7. Laſtly, Conſider, though the Goſpel may continue to the Nation, yet thou or I may quickly be deprived of our perſonal opportunities of enjoying of it. I have heard of one lying on his deathbed, p. 336that cryed out, Call time back, Call time back. Thou maiſt ſhortly cry out call Sermons back; call Sabbaths back, and all in vain, if thou neglecteſt the preſent opportunity and ſeaſon of Grace. Conſider the Spirit of God will not alwaies ſtrive with the children of men. Conſider, this may be the laſt Sermon that ever thou maiſt hear; (Some one Sermon will be the laſt) And think thus with thy ſelf, ſuch a gale of the Spirit, as now I feel, may never be afforded me again. Shall I be ſo fooliſh then, as not to yeeld to theſe bleſſed motions? To day, while it is called to day, hear his voice, and harden not thy heart.

Luke 8.18. Take heed therefore how ye hear.

Eccleſ. 5.1. Keep thy foot when thou goeſt to the Houſe of God, and be more ready to hear, than to give the ſacrifice of fools; for they conſider not that they do evil.

Rom. 10.14. How then ſhall they call on him, in whom they have not believed? and how ſhall they believe in him, of whom they have not heard? and how ſhall they hear without a preacher?

V. 15. And how ſhall they preach, except they be ſent? as it is written, How beautiful are the feet of them that preach the Goſpel of peace, and bring glad tidings of good things?

Jam. 1.18. Of his own will begat he us, with the Word of Truth, that we ſhould be a kind of p. 337firſt fruits of his Creatures.

1 Pet. 1.23. Being born again, not of corruptible ſeed, but of incorruptible, by the Word of God, which liveth and abideth for ever.

Jam. 1.21. Wherefore lay apart all filthineſſe, and ſuperfluity of naughtineſſe, and receive with meekneſs the ingrafted Word which is able to ſave your ſouls.

V. 22. But be ye doers of the Word, and not hearers only, deceiving your own ſelves.

V. 23. For if any man be a hearer of the Word, and not a doer, he is like unto a man beholding his natural face in a glaſſe,

V. 24. For he beholdeth himſelf, and goeth his way, and ſtraightway forgetteth what manner of man he was.

V. 25. But whoſo looketh into the perfect Law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man ſhall be bleſſed in his deed.

1 Pet. 2.1. Wherefore laying aſide all malice, and all guile, and hypocriſie, and envies, and evil ſpeakings.

V. 2. As new born babes, deſire the ſincere milk of the Word, that ye may grow thereby.

John 8.47. He that is of God, heareth Gods Words, ye therefore hear them not, becauſe ye are not of God.

1 Cor. 2.14. But the natural man receiveth not the things of the Spirit of God, for they are p. 338fooliſhneſſe to him, neither can he know them, becauſe they are ſpiritually diſcerned.

Rev. 3.20. Behold I ſtand at the door and knock, if any man hear my voice, and open the door, I will come in to him, and ſup with him, and he with me.

Prov. 2.3. Yea, if thou crieſt after knowledge, and lifteſt up thy voice for underſtanding.

V. 5. Then ſhalt thou underſtand the fear of the Lord, and find the knowledge of God.

Mat. 13.3. The parable of the ſower, and the four ſorts of ground.

Luke 8.5. The parable of the ſower, and the four ſorts of ground.

Mat. 13.14. And in them is fulfilled the Propheſie of Eſaias, which ſaith, by hearing, ye ſhall hear, and ſhall not underſtand; and ſeeing, ye ſhall ſee, and ſhall not perceive.

V. 15. For this peoples heart is waxed groſſe, and their ears are dull of hearing, and their eies they have cloſed, leſt at any time they ſhould ſee with their eies, and hear with their ears, and ſhould underſtand with their heart, and ſhould be converted, and I ſhould heal them.

V. 16. But bleſſed are your eies, for they ſee, and your ears, for they hear.

1. Theſ. 2.13. For this cauſe alſo thank we God without ceaſing, becauſe when ye received the Word of God, which ye heard of us, ye recieved it not as the Word of men, but (as it is in truth) the Word of God, which effectually worketh alſo in you that believe.

p. 339Luke 10.16. He that heareth you, heareth me; and he that deſpiſeth you, deſpiſeth me, and he that deſpiſeth me, deſpiſeth him that ſent me.

1 Sam. 8.7. And the Lord ſaid unto Samuel, they have not rejected thee, but they have rejected me, that I ſhould not reign over them.

1 Theſ. 4.8. He therefore that deſpiſeth, deſpiſeth not man, but God; who hath alſo given unto us his holy Spirit.

Luke 24.32. And they ſaid one to another, did not our hearts burn within us, while he talked with us by the way, and while he opened to us the Scriptures.

Pſal. 119.162. I rejoyce at thy Word, as one that findeth great ſpoil.

Jer. 6.10. To whom ſhall I ſpeak and give warnning, that they may hear? behold, their ear is uncircumciſed, and they cannot hearken; behold, the Word of the Lord is to them a reproach, they have no delight in it.

Heb. 2.1. Therefore we ought to give the more earneſt heed to the things which we have heard, leſt at any time we ſhould let them ſlip.

Prov. 4.4. He taught me alſo, and ſaid unto me, Let thine heart retain my words, keep my Commandements and live.

V. 21. Let them not depart from thine eies: keep them in the midſt of thine heart.

Deut. 11.18. Therefore ſhall ye lay up theſe my Words in your heart, and in your ſoul, &c.

p. 340Iſa. 48.17. Thus ſaith the Lord thy Redeemer, the holy One of Iſrael, I am the Lord thy God, which teacheth thee to profit, which leadeth thee by the way that thou ſhouldſt go.

3. Of Singing of Pſalmes.

Neglect not that excellent and Heavenly Ordinance of ſinging Pſalms, and lifting up the praiſes of the moſt high; ſinging with underſtanding, and making melodie to God in thy heart. Many people in this age not underſtanding the reaſons and grounds of the duties of Religion they perform; when they are queſtioned, are apt to lay them aſide. I ſhall therefore here do theſe four things.

1. Shew that Singing of Pſalms is a Goſpel-duty.

2. That it is lawful and warrantable to ſing Davids Pſalms.

3. Anſwer the Objections made againſt it.

4. Give ſome Rules and Directions how Chriſtians may practiſe this Ordinance to the Glory of God, and to their own great benefit and ſpiritual advantage.

For the Firſt; Singing of Pſalms was once an Ordinance of God in the Church, and a part of Divine Worſhip; and never repealed under the Goſpel. Pſal. 95.1, 2. O come, let us ſing unto the Lord, let us make a joyful noiſe to the Rock of p. 341our ſalvation. Let us come before his preſence with thankſgiving, and make a joyful noiſe to him with Pſalms. And 'tis ſorted with other duties that are of a perpetual obligation, as Prayer, Hearing the Word, &c. v. 6. 7. 'Twas practiſed by thoſe eminent Saints of God, Moſes, Deborah, Barak, David the ſweet Singer of Iſrael, Solomon, and others, whoſe Songs and Hymnes we have recorded in the old Teſtament.

2. The Propheſies in Scripture, that foretel the ſtate of the Church under the Goſpel, do ſpeak of Pſalms to be uſed as a part of Gods Worſhip and Service then. Compare Rom. 15.9. with Pſal. 18.49.

Rom. 15.9. And that the Gentiles might glorifie God for his mercy, as it is written, for this cauſe I will confeſſe to thee among the Gentiles, and ſing unto thy Name.

Pſal. 18.49. Therefore will I give thanks unto thee (O Lord) among the Heathen; and ſing praiſes unto thy Name.

3. We have ſeveral exhortations to it, in the New Teſtament.

Eph. 5.18. And be not drunk with wine wherein is exceſſe, but be filled with the Spirit.

V. 19. Speaking to your ſelves in Pſalms, and Hymnes, and Spiritual Songs, ſinging and p. 342making melody in your heart to the Lord.

Col. 3.16. Let the Word of Chriſt dwell in you richly, in all wiſdome, teaching and admoniſhing one another in Pſalms, and Hymns, and Spirituall Songs, ſinging with Grace in your hearts to the Lord.

Jam. 5.13. Is any among you afflicted? let him pray, is any merry? let him ſing Pſalms.

'Tis ſpoken generally: Is any merry? let him ſing, &c. not that it is unlawful to ſing at other times (for then it might be argued as well, that 'tis not lawful to pray, but when ſad) but as prayer is the beſt remedie for ſorrowes, ſo thanksgiving or ſinging to Gods praiſe, is the proper duty in the time of Mercies and Comforts. In Miſery, the proper duty is prayer; In Proſperity, giving thanks.

4. We have Directions and Rules given us how to ſing in a right manner. Namely, with Grace in our hearts unto the Lord: Which directions were needleſſe, if ſinging of Pſalms were not a duty under the Goſpel.

5. We find it practiſed by our bleſſed Saviour and his Diſciples, Mat. 26.30. And when they had ſung an Hymn, they went out into the Mount of Olives. And by Paul and Silas, Acts 16.25. And at midnight Paul and Silas prayed, and ſang praiſes unto God: and the priſoners heard them.

6. In the primitive times it was frequently p. 343practiſed; inſomuch that the Heathens took notice of this uſe and cuſtome among the Chriſtians. Pliny writing to Trajan the Emperor, tels him of the Chriſtians morning Hymns or Pſalms to Chriſt and God, as an uſual practiſe in their ſolemn Worſhip.

I come now to the Second thing; That 'tis lawful and warrantable to ſing Davids Pſalms.

1. Becauſe no compoſures can be equal to thoſe of Gods Spirit. If any Pſalms therefore are to be ſung, then ſurely ſuch as are given by Divine inſpiration, as Davids were. Thoſe excellent compoſures being part of the Word of God, and full of Heavenly matter tending to inſtruction and conſolation; and being conſigned to the uſe of the Church, ought to be preferr'd before the compoſures of private perſons, ordinarily gifted, and not infallibly aſſiſted: Obſerve that, 2 Chron. 29.30. Moreover Hezekiah the King, and the Princes commanded the Levites to ſing praiſe unto the Lord, with the words of David, and Aſaph the Seer, and they ſang praiſes with gladneſs. As for that extraordinary gift of compoſing Pſalms by the ſudden ſuggeſtion of the holy Ghoſt (which was given to ſome of the members of the Church of Corinth, 1 Cor. 14.) it is now ceaſed, with other extraordinary gifts, as that of Tongues, and Healing, &c.

2. The Apoſtle in thoſe two places before mentioned, Eph. 5.19. & Col. 3.16. by uſing thoſe p. 344three words, Pſalms, Hymns, and Spiritual Songs, does ſeem plainly to point at Davids Pſalms, for they anſwer exactly to thoſe three Hebrew words, Shirim, Tehillim, Mizmorim, whereby Davids Pſalms were called, divided, and diſtinguiſhed.

3. 'Twas the cuſtome of the Jewes to ſing ſome of Davids Pſalms in the night of the Paſſeover (as Scalliger, Buxtorfius, and others, skill'd in their cuſtomes, inform us) Thoſe Pſalmes were thoſe ſix from the 113^th to the 119^th. which were call'd the great Hallelujah. And 'tis more than probable, Chriſt with his Diſciples followed their cuſtome herein, becauſe in other things he obſerved their uſual Paſſeover Rites.

I come now to the Third thing; to anſwer the Objections uſually made againſt this duty.

Obj. 1. Some ſcruple to ſing in a mixt Congregation, where wicked men joyn, that praiſe not God in a right manner.

Anſ. To render praiſes is a duty all men owe to God. David cals on all creatures to ſing praiſes to God. Pſal. 145. And all the Kingdomes of the Earth are bidden to praiſe the Lord, Pſal. 68.32. Though therefore wicked men do not praiſe God as they ſhould, yet they ſin more in not doing it at all, then in not doing it in a right manner.

2. In Exod. 15. We find Moſes and the Children of Iſrael ſang praiſes to God together. p. 345And yet ſurely there were ſome wicked perſons among them. Paul in the ſhip, Acts 27.35 gave thanks to God before Infidels, and profeſſed Heathens. If the preſence of wicked men ſhould hinder the acceptation of thoſe that are ſincere, the people of God were in a most ſad condition, being never certain but ſome ſecret Hypocrite may be in the moſt pick'd Aſsembly. But the beſt is, God will accept us according to our integrity, not our company. God will hear the bleating of one ſheep, though in the midſt of a thouſand wolves. If the wicked take the Name of God in vain, ſin lies at their own doors. We warn them againſt it: If they do not their duties as they ſhould, muſt we therefore neglect ours?

Obj. 2. Why ſhould we ſing Pſalms? Cannot we read them for our inſtruction?

Anſ. Singing will affect, and raiſe, and quicken the heart to praiſe God, more than reading. The voice is a great matter to quicken our hearts both in prayer and ſinging. The people of God formerly did not think it enough to ſay what God had done for them, but they did ſing it, that their hearts might be more affected, warmed, raiſed, enlivened, and lifted up in the praiſes of God.

Obj. 3. Some are offended we ſing on daies of faſting and humiliation.

Anſ. All Pſalms are not fit for all occaſions. There ought to be a wiſe choice made: Many of the Pſalmes David penn'd, and ſung, when his p. 346mind was full of anguiſh and grief, and ſo he eaſed his heart, by lamenting his ſad condition before the Lord. Obſerve the Title of Pſalm 102: A prayer of the aflicted, when he is overwhelmed and poureth out his complaint before the Lord. Therefore our ſinging on faſting daies, is not to make us merry; but to affect and melt our hearts with a deep ſenſe of our ſins. Penitential Pſalms provoke to ſadneſſe, as Euchariſtical, to joy and rejoycing.

Obj. 4. Davids Pſalms do not ſuit our conditions. Is it not abſurd to give people Davids Conditions to ſing, and for them to tell God it is ſo with them, as it was with David, when poſſibly 'tis nothing ſo?

Anſ. 1. All Scripture is profitable for doctrine, reproof, correction, inſtruction, &c. 2 Tim. 3.16. And written for our learning and comfort, Rom. 15.4. And therefore the Pſalms alſo.

2. The Pſams ſeem principally written for a threefold uſe.

1. For Inſtruction and admonition.

2. For Conſolation.

3. For Praiſe and Thanksgiving.

Now what paſsage is there in Davids Pſalms, but thou maiſt accomodate to thy ſelf one of theſe waies? Suppoſe David ſaid, I am not puft in mind, Pſal. 131. And thou findeſt thy heart prone to pride; here is a word of admonition to thee. So that whilſt thou art reciting and declaring p. 347Davids humble frame and condition, thou oughteſt to lift up thy heart to God, that he would work the like frame in thee. Lord, thy Servant David could truly ſay, I am not puft in mind: Good Lord grant me this Grace alſo. Suppoſe thou canſt not find in thy ſelf ſuch a love to Gods Law, as was in David, Pſal. 119. Then there is a word of Inſtruction to thee, teaching thee what thou ſhouldſt do. Thou oughteſt to pray, to have ſuch a Divine Affection to the Law of God kindled in thee. So that we ſing Pſalms as we read them, for the benefit and good uſe we may make of them. 'Tis therefore no more a lie to ſing them, than to read them. By ſinging, as by reading them, we recite and repeat what God has revealed in his Word for our admonition and inſtruction. And though we cannot make ſome paſsages our own, by uſing them for our ſelves, and in our own name (as David did) yet we may make them our own by a ſweet meditation on them, for our benefit and edification.

I come to the Fourth thing, to give ſome Rules and Directions how Chriſtians ſhould practiſe this duty aright.

I. Sing with underſtanding and attention of mind to the matter ſung. Labour to underſtand the mind and meaning of the holy Ghoſt, in the Pſalm you ſing, Pſal. 47.7. Sing ye praiſes with underſtanding.

II. Labour to ſing with Grace in …he heart, i. e. p. 348with a gracious frame of ſpirit. Our ſinging muſt not be a lip labour, an outward bodily exerciſe only, pleaſing our ſelves or others with the tune of a Pſalm: But we ſhould look to it that our hearts be well tuned, as Maries was, Luke 1.46. My ſoul doth magnifie the Lord, &c.

III. Labour to exerciſe and act thoſe peculiar Graces, which the matter ſung requires and gives occaſion to. God looks at the heart, and how a man is affected within.

1. Some Pſalms are laudatory, and ſet forth the high praiſes of God, from the conſideration of his glorious Nature, Attributes, and Works. In ſinging theſe, we ſhould ſtir up our hearts to love God, to fear him, to truſt in him, and our hearts ſhould prompt our tongues to ſound forth his praiſes.

2. Some are petitionary, containing ſupplications for ſpirituall bleſſings, ſuch as pardon, Grace, the favour of God; or temporall, ſuch as direction, protection, proviſion, &c. Here we ſhould look up to God, as the only author of theſe mercies, and humbly pray to him for them.

3. Some are Euchariſtical, containing thankſgivings to God for mercies received, private or publick, ſpiritual or temporal.

4. Some contain precepts and inſtructions, to fear God, to love him, to walk in his waies, being backed with promiſes to encourage us thereunto. Some declare the evil waies of ſinners, p. 349and the judgments of God that attend them, to deter us there-from.

5. Some contain imprecations and prayers for judgments on enemies. Here we are not to pray for, or wiſh the ſame judgments on our private enemies. But,

1. We may meditate on the fearful judgments of God that hang over the heads of all wicked and impenitent tranſgreſſours; that ſo we may fear to be like them.

2. We may pray for the like judgments on all the implacable and incurable enemies of Christ, and his Kingdome.

6. Some contain the ſad complaints of the Church, under afflictions. Here thou maiſt meditate on the ſufferings of the Saints, and lift up thy heart to God to give thee alſo ſuffering Graces.

IV. Let there be a wiſe choice made of Pſalms to be ſung according as our preſent neceſſities and occaſions do require.

V. Let thy end in ſinging be, that God may be honoured, thy ſelf and others edified; that the Graces of Gods Spirit may be excited and exerciſed in thy ſelf and others.

4. Religious Conference.

'Tis the duty of all true and ſincere Chriſtians to labour to further one another Heaven-ward. p. 350And ſurely religious conference rightly mannaged is a great means of increaſing knowledge and Grace among Chriſtians. Communion of Saints is an Article of our Faith. The Apoſtle tels us, Rom. 12.5. We being many, are one body in Chriſt, and every one members one of another. Such a body true believers are by their union with Chriſt, and ought to be by communion and fellowſhip one with another, for their mutual edification. There ought to be a mutual ſerviceableneſſe among Chriſtians, and helping one another on in gracious courſes.

I ſhall therefore,

1. Give ſome Arguments, to perſwade to it.

2. Some Directions about it.

1. We have many exhortations to it in the Scriptures, 1 Theſ. 5.11. Wherefore comfort your ſelves together, and edifie one another, even as alſo ye do, Heb. 10.24. And let us conſider one another, to provoke unto love, and to good works. v. 25. Not forſaking the aſſembling of our ſelves together, as the manner of ſome is, but exhorting one another, and ſo much the more, as ye ſee the day approaching. Heb, 3.13. But exhort one another daily, while it is called to day, leſt any of you be hardened through the deceitfulneſſe of ſin.

2. We find this practiſed by the primitive Saints, Acts 2.42. And they continued ſtedfaſtly in the Apoſtles doctrine and fellowſhip, and breaking bread, and in prayers.

p. 3513. To this end God hath given ſeveral Gifts and Graces to his people, 1 Pet. 4.10. As every man hath received the gift, even ſo miniſter the ſame one to another, as good ſtewards of the manifold Grace of God. 1 Cor. 12.7. But the manifeſtation of the Spirit is given to every man to profit withal.

4. Where Chriſtians are moſt frequent, and moſt faithful in this duty, there uſually they are in a moſt thriving condition, both as to knowledge and holineſſe: As Countreys that maintain a trade and commerce together, do inrich each other.

5. 'Tis a good way to prevent ſeduction into errour. Chriſtians are better able to reſiſt errours by their united forces, and mutual counſels, than ſingly and alone. The Church is ſaid, Cant. 6.10. to be terrible as an Army with banners. But ſtraglers, and ſuch as go alone are often ſnatcht up. How eaſie is it to pervert and draw one ſingle perſon into any dangerous errour, who neglects the benefit of other Chriſtians advice and counſel?

6. It will be a good means to increaſe love in the hearts of Chriſtians one towards another; And Love is Chriſt's Livery, John 13.35. By this ſhall all men know that ye are my Diſciples, if ye have love one to another.

Thus much of the Arguments to perſwde to this duty: The Directions follow.

I. Let Chriſtians in their Religious Conferences have this principally in their aim, to edifie p. 352one another, to further one another Heaven-ward, to do good to one another ſoules.

II. Let them labour for thoſe Graces that are requiſite for this duty. Such as theſe,

1. Sobriety of judgment.

2. Humility and lowlineſſe of mind.

3. Ingenuity, acknowledging and prizing the Gifts and Graces they ſee in each other.

4. Self-denial, condeſcending to them of low parts, going a ſlow pace, rather than outgoing the young and tender lambs.

5. Love, affability, encouraging weak beginners.

6. Inoffenſiveneſſe.

7. Sincerity and plain heartedneſs.

III. Let them avoid cenſuring or judging the Spiritual ſtate of others. Such perſons meet together for the worſe, and not for the better.

IV. Let them decline controverted points, (ſuch things uſually gendring ſtrife and variance) and apply themſelves to ſpeak of things that are practical; As of God, and his Goodneſſe. Of Chriſt, his Perſon, Offices and Merits: Of the Covenant of Grace: Of the Doctrine of juſtification: Of the patience and ſelf-denial of thoſe that are gone before us: Of Heaven, and the Glory of that Kingdom. How did the Martyrs in priſon (by ſuch raviſhing diſcourſes) ſet one another at liberty from the fears of death? How did holy Bradford's ſweet and cheerful company make the p. 353very dungeons lightſom, and palace-like to his fellow-priſoners, as themſelves confeſſed? Theſe, and ſuch like practical matters will be the fitteſt ſubjects for Chriſtians to diſcourſe of, when they meet together.

V. Let them impart their experiences and the methods of Gods dealings with themſelves or others: How they got rid of ſuch a corruption, vanquiſhed ſuch a temptation, attain'd to a facility in ſuch a duty. Let them impart what may tend to the advancement of Holineſſe.

VI. Let them provoke, and ſtir up one another to Holineſſe, to Love, and to good works, admoniſhing and exhorting one another to watch, and take heed to their waies, ſeeing ſo many watch for their haltings, like thoſe the Prophet ſpeaks of, Jer. 20.10. All my familiars watched for my halting, &c.

VII. If any fallings out or jars ſhall happen among them at any time, let them be prudently and ſeaſonably healed and made up. And in this caſe, praying together, and for one another, is of ſingular uſe. Let them (as the Apoſtle ſpeaks in another caſe, Jam. 5.16.) Confeſſe their faults one to another, and pray one for another, that they may be healed; if their minds have been diſtempered, and ill-affected one towards another.

p. 3545. Retired holy Meditation.

Holy Meditation is the acting of the mind upon ſome Divine Object, in order to the working upon the affections, and raiſing fome fit reſolutions in the ſoul therefrom; tending to Gods Glory, and the furtherance of Holineſſe. How many Chriſtians are there, that live in a conſtant neglect of this ſo exceeding uſeful duty, by which all other duties are improved, and by which the ſoul digeſteth truths, and draweth forth their ſtrength for its nouriſhment and refreſhing? Certainly, Meditation rightly mannaged, doth exceedingly tend to the advancement of Piety. I ſhall therefore,

1. Give ſome Reaſons why we ſhould practiſe it.

2. Give ſome Directions as to the manner how we ſhould perform it.

I. Conſider, this was the practiſe of many of the eminent Saints of God recorded in the Scriptures. Iſaac and David were much in this Duty.

II. Conſider the great benefit of it duly performed.

Tis an excellent means,

1. To encreaſe knowledge, and to make the mind ſerious and ſolid: None are more knowing, ſetled, eſtabliſhed Chriſtians, than ſuch as are much in Meditation.

p. 3552. To ſtir up and awaken the Graces of Gods Spirit in us. Hereby we awaken our Faith, inflame our love, ſtrengthen our hope, enliven our deſires, encreaſe our joyes in God, we looſen our affections from the world, and fore-acquaint our ſelves with the Glory that is to come.

3. To make the Word profitable. Meditation is the digeſtion of the ſoul. 'Tis not the taking in of food, but the ſtomacks concocting of it, that makes it turn to blood and Spirits. For want of this, How many Sermons are loſt and do no good? The Word will not profit us, except we take time to think upon it.

4. To prepare the heart for prayer and other holy duties. Meditation tunes and prepares and fits the heart for ſolemn Worſhip.

5. To antidote and fortifie the ſoul against ſin and temptation. If men would but often conſider of the evil and danger of ſin, it would be a great means to deter them from the practiſe of it.

6. 'Tis an excellent help and means of Communion with God. 'Tis the ſouls perſpective, whereby it ſees ſomething of the Glory and happineſſe of that Kingdom that is above.

Thus much of the Arguments for it.

I come now to give ſome Directions how it ſhould be managed.

I. Pitch upon ſome convenient time of the day for this duty. A Chriſtians timing his duty aright, is a great help to him in the right performance p. 356of it. Some have choſen the morning for this duty, and ſome the evening: We have examples of both in Scripture. Of our Saviour, we read, Mark 1.35. And in the morning, riſing up a great while before day, he went out, and departed into a ſolitary place, and there prayed. Gen. 24.63. And Iſaac went out to meditate in the field at the even-tide.

II. Pitch upon ſome convenient retired place. The wiſe man tels us, Prov. 18.1. Through deſire a man having ſeparated himſelf, ſeeketh and intermedleth with all wiſdome. Firſt he ſeparates himſelf, & then intermedleth with wiſdom. There is nothing the Devil more ſpights than this, that a man ſhould often retire and ſeparate himſelf from the world, to meditate on his everlaſting concernments. The Devil cannot endure a man ſhould conſider whether he be journeying towards Heaven or Hell.

III. Get a good ſtock of profitable materials to meditate on: as the Attributes of God: His promiſes of remiſſion, ſanctification, reward. The love of Chriſt; The evil and danger of ſin; The vanity of the Creature; The neceſſity of regeneration, The ſtate of thy own ſoul to God ward; The excellency of a gracious ſtate; The preciouſneſs of time; of Eternity: And the four laſt things, Death, Judgment, Heaven, Hell. Theſe and ſuch like ſubjects will be fit matters to employ thy thoughts about.

p. 357IV. Labour to get thy heart into a right frame and temper. The work is ſerious, and thou hadſt need rally together all the powers of thy ſoul, that thy thoughts may be intent and fixed when thou ſetteſt on this duty.

V. Begin with prayer, begging the aſſiſtance and help of God, to order thy meditations aright. Prayer ſanctifies every thing.

VI. Confine thy thoughts to one Subject only at a time. One truth driven home by meditation will kindly affect the heart.

VII. For the Method.

1. Let thy mind conſider and dwell on the thing thou propoundeſt to meditate on, ſo long, till thou haſt ſetled ſome perſwaſions in thy ſelf concerning it.

2. Labour to ſtir up and awaken ſuch affections in thy heart, as the Subject meditated on requires.

3. Draw ſome fit and proper reſolutions tending to Gods Glory, and the furthering thee in a gracious courſe, from thy meditations.

VIII. For the manner.

1. Do it ſincerely. Take heed of formality and ſuperficialneſſe, the bane of moſt religious performances.

2. Shut up all with prayer.

3. Reduce thy meditations into practiſe.