Offering Violence to Ourselves
He must offer violence, 1. To Himself, 2. To the World, 3. To Satan, 4. To Heaven.
Offering Violence to Ourselves 1. He must offer violence to himself.—this self-violence consists in two things:
1. Mortification of sin.
2. Provocation to duty.
I. Offering violence to one's self in a spiritual sense, consists in mortification of sin: Self is the flesh, this we must offer violence to.
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 God's spirit. The flesh choaks and stifles holy motions: the flesh sides with Satan, and is true to his interest. There is a party within that will not pray, that will not believe. The flesh inclines us more to believe 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, conqueror 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.
'Mortify therefore your members which are upon the earth.' The mortifying and killing sin at the root, is when we not only forbear the acts of sin, but hate the inbeing. 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. The Apostle persuades the believing Romans to 'mortify the deeds of the flesh,'
Rom. 8:13. In the best of saints there is something needs mortifying; much pride, envy, passion; therefore mortification is called crucifixion, Gal. 5:24 which is not done suddenly: every day some limb of the 'body of death' must drop off. Nothing harder than a rock
(saith Cyrill) 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 did 'beat down his body,' by prayer, watching, fasting, 1 Cor. 9:27.
But, is it not said, Ephes. 5:29 'no man ever hated his own flesh?'
As flesh is taken physically for the bodily 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 Peter 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 himself in mortifying the flesh?
1. Withdraw the fuel that may make lust burn. Avoid all temptations.
Take heed 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 combat with sin, is, upon our knees. Run to the promise, Rom. 6:14. 'Sin shall not have dominion over you:' or as the Greek word is, it shall not lord it. Beg strength of Christ, Phil. 4:13.
Sampson's strength lay in his hair, ours lies in our head, Christ. This is one way of offering violence to one's self by mortification. This is a mystery to the major part of the world, who do rather gratify the flesh than mortify it.
2. The second thing wherein offering violence to a man's self consists, is, in provocation to duty. Then we offer holy violence to ourselves, when we excite and provoke ourselves to that which is good. This is called in Scripture, a 'stirring up ourselves to take hold of God,' Isa. 64:7. Consider, 1. What absolute need there is to stir up ourselves to holy duties.
In respect of the sluggishness of our hearts to that which is spiritual; blunt tools need whetting; a dull creature needs spurs. 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 ourselves to duty? If our hearts are so unstrung in religion, we had need prepare and put them in tune.
The exercises of God's worship are contrary to nature; therefore there must be a provoking of ourselves 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 mill-stone into the air, is done by violence, 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 ourselves to duty.
1. It is to awaken ourselves and shake off spiritual sloth. Holy David awakens his tongue and heart when he went about God's service,
Psalm 57:9. 'Awake up my glory, I myself will awaken early.' He found a somnolency and dulness in his soul, therefore did provoke himself to duty. 'I myself will awake early.' Christians, though they are raised from the death of sin, yet often they fall asleep.
2. Provoking ourselves to duty, implies an uniting, and rallying together all the powers of our soul, and setting 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.
3. The third thing is to shew the several duties of Christianity, wherein we must provoke and offer violence to ourselves; I shall name seven.
1. We must provoke ourselves to reading of the word. What an infinite 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,' Psalm 19:10. Our Saviour bids us 'search the Scriptures,' John 5:39. We must not read these holy lines carelessly, as if they did not concern us, or run them over hastily, as Israel eat the passover in haste; but peruse them with reverence and seriousness. The noble Bereans did 'search the Scriptures daily,' Acts 17:11. The Scripture is the Pandect of divine knowledge; it is the rule and touchstone of truth; 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 God himself. It is given 'by divine inspiration,' 2 Tim. 3:16. It is the library of the Holy Ghost. The prophets and apostles were but God's amanuensis or notaries to write the law at his mouth. The word is of divine original, and reveals the deep things of God to us. That there is a numen or deity is engraven in man's heart, and is to be read in the book of the creatures; quælibet 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 indicted by the Holy Ghost.
Read the word as a perfect rule of faith; it contains all things essential to salvation. '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 here 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 his: what are all the world's 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.—How carefully doth one read over his evidences? Would you know whether God be your God? search the records of Scripture, 1 John 3:24. 'Hereby we know he abides in us by his spirit he bath given us.' Would you know whether you are heirs 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 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 lift up itself, the sword of the Spirit destroys this sin, 1 Peter 5:5. 'God resists the proud.' When passion vents itself, the word of God, like Herculus' 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 fight against Satan. The word fenceth off temptation. When the devil tempted Christ, he three times wounded the old serpent with the sword of the Spirit. 'Tis written, Matt. 4:7. Satan never sooner foils a Christian than when he is unarmed, and without Scripture weapons.
Look upon the word as a spiritual glass to dress yourselves by: It is a looking-glass for the blind, Psalm 19:8. In other glasses you may see your faces; in this glass you may see your hearts, Psalm 119:104.
'Through thy precepts I get understanding.' This looking-glass of the word clearly represents Christ: it sets him forth in his person, nature, offices, as most precious and eligible, Cant. 5:16. He is altogether lovely; he is a wonder of beauty, a paradise of delight. Christ who was veiled over in types, is clearly revealed in the glass of the Scriptures.
Look upon the word as a book of spiritual receipts. Basil compares the word to an apothecaries shop, which hath all kind of medicines and antidotes. If you find yourselves dead in duty, here is a receipt,
Psalm 119:50. 'Thy word hath quickened me.' If you find your hearts hard, the word doth liquify and melt them; therefore is compared to fire for its mollifying power, Jer. 23:29. If you are poisoned with sin, here is an herb to expel it.
Look upon the word as a sovereign elixer 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 feeding on a promise as Samson on the honeycomb, Judges 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 Will and 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 Christ's blood. With what seriousness doth a child read over the will and testament of his father, that he may see what is left him.
Read it as a book by which you must 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 wherein we must provoke ourselves, is, in hearing of the word. We may bring our bodies to the word with ease, but not our hearts without offering violence to ourselves. When
we come to the word preached, we come about a business of the highest importance, therefore should stir up ourselves and hear with the greatest devotion. Constantine the emperor was noted for his reverend attention to the word, Luke 19:48. 'All the people were attentive to hear him.' In the Greek it is 'they hanged upon his lip.'—
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.
1. How far are they from offering violence 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,
Ezekiel 33:31. 'They come to thee as the people cometh, and they sit before thee as my people, and hear thy words, 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 violence to themselves in hearing, who come to the word in a dull, drowsey 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 may say, sleep on. He may suffer them to be so stupified, that no ordinance shall awaken them, Matt. 13:25. 'While men slept, the enemy came and sowed tares.' The Devil is never asleep, but sows the tares of sin in a drowsy hearer.
That we may when we come to the word, offer violence to ourselves, and stir up ourselves 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 ourselves, 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 ambassador. 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 the matters delivered to us. As Moses said to Israel, Deut. 30:19. 'I call Heaven and Earth to record this day, that I have set before you life and death.' We preach to men of Christ, and the eternal recompenses; here are the magnalia legis the weighty matters of the aw; 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 remembered. 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, Matt. 13:4. 'The fowls of the air came and devoured the seed.' The Devil is no recusant, he comes to church, but it is not for any good intent, he gets away the word from men. How many have been robbed 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 judging. Did people think thus when they come into the house of 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 parent's 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 Aaron's bell, shall
sound in our ears, and before another day, we shall be in another world.
3. The third duty wherein we are to offer violence to ourselves, is in prayer. Prayer is a duty which keeps the trade of religion agoing.
When we either join in prayer with others, or pray alone, we must use holy violence; not eloquence in prayer, but violence carries it.
Theodorus speaking of Luther, 'once (says he) I overheard 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 musician first tunes his instrument before he plays.
2. There must be a stirring up of the heart in prayer. Prayer is a lifting up of the mind and soul to God, which cannot be done aright without offering violence to oneself. The names given to prayer import violence. It is called wrestling, 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, 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, God would not have the blind offered, Mal. 1:8 as good offer the blind as the dead. Some are half asleep when they pray; and will a sleepy prayer ever awaken
God? 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. How can he shoot right whose eye is quite off the mark? Ezek.
33:31. 'Their heart goes after their covetousness.' Many are casting up their accounts in prayer, as Hieram once complained of himself.
How can God be pleased with this? Will 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 errand to Heaven, how often do they loiter and play by the way? This is matter of blushing; that we may offer violence to ourselves, and by fervency feather the wing of prayer: let these things be duly weighed.
1. The majesty of God with whom we 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,' Matt. 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 God's anger wax hot than a cold prayer.
2. Prayer without fervency and violence, is no prayer; it is speaking not praying.—Lifeless 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 Lord's Prayer. St. Ambrose saith well, 'It is the life and affection in a duty that baptizeth it, and gives it a name.' 'Tis the violence and wrestling of the affections that make 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 God's 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 Peter 2:5.
'Spiritual sacrifices acceptable to God.' Spirituality and fervency in duty, is like the spirits of wine, which are the more refined part of the wine. Bodily exercise profits nothing. 'Tis not the stretching of the
lungs, but the vehemency of the desire that makes music in God's ears.
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 Christ's blood; and if he wash us not, 'we have no part in him.'
These are such mercies, that if God deny us, we are forever 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 we ask, 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 in it a fiery 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 Christ's blood, but it is conveyed by prayer. All the promises are bonds made over to us, but prayer puts these bonds in suit. The Lord hath 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 breast of God's mercy is full, but prayer must draw the breast. Surely, if all other ways are blocked up, there's no good to be done without prayer; how should we ply this oar, and by an holy violence stir up ourselves to take hold of God.
7. 'Tis only violence and intenseness of spirit in prayer hath the promise of mercy affixed to it, Matt. 7:7. 'Knock and it shall be opened.' Knocking is a violent motion. The Ædiles among the Romans had their doors always standing open, that all who had petitions might have free access to them. God's heart is ever open to fervent prayer. Let us then be fired with zeal, and with Christ pray yet more earnestly. 'Tis violence in prayer makes Heaven-gates fly open, and fetcheth in whatever we mercies stand in need of.
8. The large returns God hath given to violent prayer. This dove sent to Heaven, hath often brought an olive-leaf in its mouth, Psalm 34:6.
'This poor man cried, and the Lord heard him.' Crying prayer prevails. Daniel in the den prayed and prevailed. Prayer did shut the lion's mouth, and open the lion's den. 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 of religion to be low, he betook himself to prayer; at length rising off his knees, he came out of his closet triumphantly, saying to his friends, Vicimus,
Vicimus, We have overcome, we have overcome. At which time it was observed, there came out a proclamation from Charles the Fifth, that none should be further molested for the profession of the gospel.
How may this encourage us, and make us hoist 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 beggar 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 God's countenance; the sense of want will quicken prayer. That man
can never pray fervently, that doth not pray feelingly. How earnest was Samson for water, when he was ready to die, Judges 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 wind, Acts 2:2. Then we are violent, when this blessed wind fills our sails, Jude, verse 20.
—Praying in the Holy Ghost. If any fire be in our sacrifice, it comes down from Heaven.
The fourth duty wherein we must offer violence to ourselves, is meditation; a duty wherein the very heart and life-blood of religion lies. St. Bernard calls meditation animæ viaticum, a bait by the way.
Meditation may be thus described; it is an holy exercise of the mind, whereby we bring the truths of God to remembrance, and do seriously ponder upon them, and apply them to ourselves. In meditation there are two things.
1. A Christian's retiring of himself, a locking himself up from the world. Meditation is a work which cannot be done in a crowd.
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 ourselves.
We are the more to provoke ourselves 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: 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 ourselves 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 ourselves in this duty? But methinks I hear some say, when they sit alone they know not what to meditate of; I shall therefore furnish them with matter of meditation.
1. Meditate seriously upon the corruption 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: like
Peter's sheet, wherein were 'wild beasts and creeping things,' Acts 10:12. This sin cleaves to us as a leprosy. 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 and passion of Christ. His soul was over-cast with a cloud of sorrow when he was conflicting with his
Father's wrath; and all this we should have suffered, Isaiah 53:5. 'He was wounded for our transgressions.' As David said, 'Lo I have sinned, but these sheep, what have they done?' 2 Sam. 24:17. So 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, be thy curse.' So said Christ, 'upon me, be thy curse,' that poor sinners may inherit the blessing.
3. Meditate on your evidences for Heaven. What have you to shew for Heaven, if you should die this night? 1. Was your heart ever thoroughly convinced of sin? Did you ever see yourself lost without Christ? Conviction is the first step to conversion, John 7:16. 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 be 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 bias of your heart doth naturally incline? Can you set those sins as Uriah in the forefront of the battle to be slain? Are you willing 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 indwellingpresence of the Spirit? If you have, what hath God's Spirit done in you? Hath it made you of another spirit? meek, merciful, humble? Is it a transforming Spirit? Hath it left 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.
Beware 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 all sublunary comforts. Creaturedelights have their flux, and reflux. How oft doth the sun of worldly pomp and grandeur go down at noon. Xerxes was forced 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 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 tropics.—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, Psalm 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, we should not be so often deluded. Have not we seen great disappointments, and where we have thought to suck honey, there we have drank 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 dropsy of covetousness: and make us fit 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 'anointing abides,' 1
John 2:27. Grace is a flower of eternity.
Non fertur 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 no more lose it than the angels can which are fixed stars in glory.
5. Meditate of God's severity against sin. Every arrow in God's quiver is shot against it. Sin burned Sodom, drowned the old world. Sin kindles hell. If when a spark of God's wrath flies into a man's conscience, it is so terrible, what is it then when God 'stirs up all his wrath'? Psalm 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! Psalm 90:11. 'Who knoweth the power
of his wrath?' All fire, compared with the fire of God's wrath, is painted and imaginary. O that every time we meddle with sin, we would think with ourselves 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 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 we shall 'hunger no more,' Rev.
7:16. There is the marriage supper of the Lamb, which will not only satisfy hunger, but prevent it. That blessed life to come doth not consist in sensual delights, meat and drink, and music; 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 enameld with glory: they shall be made like Christ's 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 to be revealed to them, but in them, 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.
1. 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, Psalm 103:15 a vapour, James 4:14. Job sets forth fragile life very elegantly in three of the elements 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 hastning to the grave. When our years do encrease, our life doth decrease.—
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 to 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 expatiate 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 how they do. We are not like the saints in former ages. David did meditate in God's Precepts, Psalm
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 Astræa 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 persuasion, entreating Christians to offer violence to themselves in this so necessary duty of meditation. Pythagoras sequestered 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 ourselves at least once a day, that we may meditate upon glory.
1. Meditation makes the Word preached to profit; it works it upon the consciences. 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 in a sieve runs out. Many truth's are lost, because Ministers pour their 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, Psalm 119:97. 'O how love I thy Law! it is my meditation all the day.' The reason our affections are so cold to heavenly 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 power 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 cattle 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, Psa. 119:59. 'I thought on my ways, 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 new creatures. Let all this persuade 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 and through the blessing of God, might prove the beginning of an happy conversion.
But how shall we do to meditate?
Get a love to spiritual things. We usually meditate on those things which we love.—The voluptuous man can muse on his pleasures: the covetuous 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 offer violence to ourselves, is selfexamination; a duty of great importance: it is a parleying with one's own heart, Psalm 77:7. 'I commune with my own heart.' David did put interrogatories to himself. Self-examination is the setting up a court in conscience, and keeping a register there, that by strict scrutiny a man may know how things stand between God and his own soul. Self-examination is a spiritual inquisition; a bringing one's self to trial. A good Christian doth as it were begin the day of Judgment here in his own soul. Self-searching is an heart-anatomy.
As a Chirurgeon, 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 is grace, Psalm 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 cnadle 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. Fancy and opinion are false rules to go by. We must judge of our spiritual condition by the cannon of Scripture. This David calls a 'lamp unto his feet,' Psalm
119:105. Let the word be the umpire to to decide the controversy whether we have grace or no. We judge of colours by the sun. So we must judge of the estate of souls by the light of Scripture.
Self-examination is a great duty incumbent; it requires selfexcitation: it cannot possibly be done without offering violence to
ourselves.
1. Because the duty in itself is difficult: 1. It is actus reflxivus, a work of self-reflection; it lies most with the heart. 'Tis hard to look inward.
External acts of religion are facile; to lift up the eye to Heaven, to bow the knee, to read a prayer; this requires no more labour than for a Catholic to tell over his beads; but to examine a man's 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 easy.—Reflective acts are hardest.
The eye can see every thing but itself. It is easy to spy the faults of others, but hard to find out our own. 2. Examination of a man's 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 to our neighbour, is most true of self-love; it 'hides a multitude of evil,' Prov. 10:12. A man looking upon himself in Philautæ speculo, in the glass of self-love, his virtues appear greater than they are, and his sins lesser. Self-love makes one rather excuse what is amiss, than examine it.
2. As examination is in itself difficult, so it is a work which we are very hardly brought to. That which causeth a backwardness to selfexamination, 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 tradesmen 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 heart, 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 duty, because of foolish presumptuous hopes: they fancy their estate to be good, and while they weigh themselves in the balance of presumption, they pass for
current. Many take their salvation on trust. The foolish virgins thought they had oil in their lamps, as well as the wise, Matt. 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 this 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 top of a river, but vermin may lay 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 man's heart. The heart is the greatest impostor; it will be ready to put one off with seeming grace, instead of saving. The heart will persuade 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 selfreflection, should cause us to offer the more violence to ourselves in making a thorough disquisition and search of our hearts.
O 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 not 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 touch-stone. Let us examine our sins, and finding out this leaven, 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 ourselves 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 die, and the gods know whether I shall be happy or miserable. That man who is ignorant of the state of his soul, must needs have the trembling at the heart, as Cain had a shaking in his flesh. By a serious scrutiny of our hearts, we come to know to what prince we belong, whether to the prince of peace, or the prince of the air.
2. If we will not try ourselves, God will try us. He will examine us as the chief captain did Paul, by scourging, Acts 22:24. He will ask that question as Christ, 'whose image and 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. There is in the heart (as Austin saith) hidden pollution. When Pharaoh's steward accused Joseph's brethren of having the cup, they durst have sworn they had not the cup in their sacks. Little doth a man know what atheism, pride, uncleanness is in his heart, till he searcheth.
4. The great advantage which will accrue to us: the benefit is great which waysoever things turn. If upon examination we find that we have not grace in 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 price?' He that upon search finds that he hath but the minimun 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 may go on the more successfully 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 veil; shew me my heart; let me not perish through mistake, or go to hell with hope of Heaven.
The sixth duty wherein we must offer violence to ourselves, is, the religious sanctifying of the Lord's 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, the Lord's day, Rev. 1:10 from Christ the author of it. Our Sabbath is altered by Christ's own appointment. 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 Lord's 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. This day was anciently 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 ancients, regina dierum, the queen of days.
And St. Hierom prefers this day above all solemn festivals. The primitive church 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 Lord's day. What great cause have we thankfully to remember this day! As the benefit of Israel's deliverance from 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 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,
Psalm 148:5 in the other the shedding of blood, Heb. 9:22. The creation was the work of God's fingers, Psalm 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 ourselves.
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 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 negociations. It is observable concerning Mary Magdalene, 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.
When this blessed day approacheth, we must lift up our heart in thankfulness to God, that he hath put another price into our hands for the gaining of heavenly wisdom. These are our spiritual harvestdays; now the wind of God's Spirit blows upon the sails of our affections, and we may be much furthered on in our heavenly voyage.
Christian, lift up thy heart to God in thankfulness, that he hath given thee another golden season, and be sure thou improve it; it may be
the last. Seasons of grace are not like the tide; if a man misseth one tide, he may have another.
This day approaching, we must in the morning dress and fit our souls for the receiving of the Word. The people of Israel must wash their garments before the law was delivered to them. Our hearts must be washed by prayer and repentance, the oracles of God being to be delivered to us.
And being met together, we must set ourselves as in the presence of God with seriousness and delight to hear God's sacred Word. Take heed of distractions which fly-blow our duties.
We must labour to be bettered by every Sabbath: where the Lord lays out cost, he looks for fruit. Fresh anointings of God are to be thirsted after; and new cubits to be added to our spiritual stature. We must not be like the Salamander, which lives in the fire, but is never the hotter. Christians should on these days aspire after communion with God, and endeavour to have the illapses of his Spirit, and clearer discoveries of his love in Christ. In short, we should do on a Sabbath as Moses; he ascended the Mount that he might have a sight of God.
We must dedicate the whole day to God. Under the law a single sacrifice was appointed for other days of the week; but two lambs were to be offered upon the Sabbath. All this day must be spent with God: he must have worship in the public; and when we come home, he must have family worship. Many leave all their religion at church,
(as I have seen some do their bibles) not hallowing God's name in their own houses, Mal. 3:8. 'Will a man rob God?' When men pretend to worship God in the temple, but cut him short of family and closet duties on a Sabbath; this is to rob God, and steal part of his day from him.
Good reason we should consecrate the whole Sabbath to God, and give him double devotion, for God doubles his blessings upon us this day. As the Manna did rain twice as much on the sixth day, as any of
the other days: so the Manna of spiritual blessings falls twice as much on the Sabbath day as any other.
We must rejoice in this day, as being a day wherein we enjoy much of God's presence, John 8:56. 'Abraham saw my day and rejoiced.' So when we see a Sabbath day coming, we should rejoice. The Protestants in France called their church Paradise, because there they met with God. The Jews called the Sabbath, desiderium dierum, the desire of days, Isaiah 58:13. 'Thou shalt call the Sabbath a delight.' This we should look upon as the best day, as the queen of days crowned with a blessing, Psalm 118:24. 'This is the day which the Lord hath made; we will rejoice and be glad in it.'—He hath made all the days, but hath sanctified this. We should look upon this day as a spiritual mart for our souls, wherein we have holy commerce and traffic with God. This day of rest is the beginning of an eternal rest.
This day God sets open the pool of Bethseda, in which those waters flow that refresh the broken in heart. And shall not we call this day a delight? The Jews on the Sabbath laid aside their sackcloth and mourning.
This is in a right manner to sanctify a duty; and it is a duty wherein Christians must excite and offer violence to themselves.
Above all others, how well doth it become those into whose hands God hath put the power of magistracy to shew forth holy violence in causing the Lord's day to be strictly observed? What a rare pattern hath Nehemiah set all good magistrates, Neh. 13:15. 'In those days saw I in Judah some treading wine-presses on the Sabbath, and bringing in sheaves, and all manner of burdens which they brought into Jerusalem on the Sabbath day, and I testified against them in the day wherein they sold victuals,' verse 17. 'Then I contended with the nobles of Judea, and said unto them, what evil thing is this that ye do, and profane the Sabbath day?' How dare ye infringe the command, and make a false entry upon God's freehold? My lord, your proclamation for the pious observation of the Sabbath and your punative acts upon some offenders, have given a public testimony of
your zeal for this day. The keeping up the honour of the Sabbath, will much keep up your magisterial honour.
The seventh duty wherein we must offer violence to ourselves, is holy conference; and indeed we are backward enough to it, therefore had need herein provoke ourselves, Mal. 3:17. 'They that feared the Lord spake often one to another.' A gracious person hath not only religion in his heart, but in his tongue, Psalm 37:30. 'The law of God is in his heart, and his tongue talketh of judgment:' he drops holy words as pearls. 'Tis the fault of Christians, that they do not in company provoke themselves to set good discourse on foot: it is a sinful modesty: there is much visiting, but they do not give one another's souls a visit. In worldly things their tongue is as the pen of a ready writer; but in matters of religion, they are as if their tongue did cleave to the roof of their mouth. As we must answer to God for idle words; so for sinful silence.
Oh let us offer violence to ourselves on this, in setting abroach good discourse!—What should our words dilate and expatiate upon but Heaven? The world is a great Inn; we are guests in this Inn.
Travellers, when they are met in their Inn, do not spend all their time in speaking about their Inn; they are to lodge there but a few hours, and they are gone; but they are speaking of their home, and the country whether they are travelling. So when we meet together, we should not be talking only about the world; we are to leave this presently; but we should talk of our heavenly country, Heb. 11:16.
That we may provoke ourselves to good discourse (for it will not be done without some kind of violence) let these considerations be duly weighed.
The discourse demonstrates what the heart is. As the glass shews what the face is, whether it be fair or foul; so the words shew what the heart is. Vain speeches discover a light feathery heart; gracious speeches are the birth of a gracious heart. The water of the conduit shews what the spring is.
Holy conference is very edifying. The apostle bids us 'edify one another,' Ephes. 4:29. And how more than this way?—Good conference enlightens the mind when it is ignorant; settles it when it is wavering. A good life adorns religion; good discourse propagates it.
Gracious discourse makes us resemble Christ. His words were perfumed with holiness: 'grace was poured into his lips,' Psalm 45:2.
He spake to the admiration of all: his hands wrought miracles, and his tongue spake oracles, Luke 4:22. 'All bare him witness, and wondered at the gracious words which proceeded out of his mouth.'
Christ never came into any company, but he set good discourse on foot. Levi made him a feast, Luke 5:29 and Christ feasted him with holy discourse. When he came to Jacob's well, he presently speaks of the 'water of life,' John 4. The more holy our speeches are, the more we are like Christ. Should not the members be like the head?
God takes special notice of every good word we speak when we meet, Mal. 3:16. 'They that feared the Lord spake often one to another; and the Lord hearkened and heard, and a book of remembrance was written before him:' Tamerlain, that Scythian captain, had always a book by him of the names and good deserts of his servants which he bountifully rewarded. As God hath a bottle for the tears of his people:
—so he hath a book in which he writes down all their good speeches, and will make honourable mention of them at the last day.
Holy discourse will be a means to bring Christ into our company. The two disciples were communing of the death and sufferings of Christ; and while they were speaking, Jesus Christ came among them, Luke
24:15. 'While they communed together, Jesus himself drew near, and went with them.'—When men entertain bad discourse, Satan draws near, and he makes one of the company; but when they have holy and gracious conference, Jesus Christ draws near, and wherever he comes, he brings a blessing along with him. So much for the first, the offering violence to ourselves.