under his burden and wouldest forbear to help him thou shalt surely help with him Doth God take care for Oxen for mans sake doubtless this is written and so it appears plainly in the text Thou shalt surely help with him thou shalt bring it back again to him it was to be done not only in mercy to the beast but in love to the man Besides how can we think that God would require us to bring back a straying Ox and to relieve an Asse oppressed with his burden and lay no duty on us to a Man in such a condition doubtless if we are bound to bring back an Ox that goeth astray we are much more obliged to bring back a Man when we find him going astray from God and if we are to help an Asse that lyeth under his burden much more a Man when we see him oppressed with His. We see then whom we are to account our Neighbour any man whomsoever Friend or Enemy that lives nigh to us or at a greater distance from us 2. We come now to speak of the second thing propounded and that is the lawfulness of a mans loving himself Every man may yea it is a Duty lying on every man to love himself This may seem strange when we see self-love every where branded in the Scripture so that there is hardly any sin described in so black a character as this It is a sin indeed that includes many others in the bowels of it we may say of it James 3.6.8 as the Apostle James doth of the tongue It is a fire a world of iniquity it is an unruly evil full of deadly poison Unbelief and self-love are the immediate parents of all the mischiefs and abominations that are in the world and therefore we have this set in the front of all the evils that make the last times perillous 2 Tim. 3.1.2.3 In the last days perillous times shall come for men shall be lovers of their own selves covetous boasters proud blasphemers disobedient to parents unthankful unholy without natural affection truce-breakers false-accusers incontinent fierce despisers of those that are good traitors heady high-minded lovers of pleasures more than lovers of God c. And if you can find a larger catalogue of abominations than you have here set down to your hand self-love is the mother of them all it is this that makes all the stir that is in the world It is this that disturbs Families Churches Cities Kingdoms in a word this is the grand Idol that is set up to be worshipped all the world over greater by far than Diana of the Ephesians Act. 19.27 whom yet all Asia and the world were said to worship It is that Idol which every man must endeavour to take down for until that be done we shall find little peace within our selves or quietness among men Notwithstanding this we must say that it is lawful and a duty incumbent on every man to love himself There is a two-fold self 1. A natural Self 2. A sinful Self This is to be hated the other loved We cannot hate sinful self too much though it be to the destruction of it this is that which we are bound to kill mortifie and utterly destroy Christ came into the world purposely to help and assist us in the destruction of it 1 John 3.8 For this purpose the Son of God was manifested that he might destroy the works of the devil But we may lawfully love natural self soul and body because these are the works of God and therefore good He that came to destroy the works of the Devil came to save the soul and body Luke 19.10 the works of God The Son of man is come to seek and to save that which was lost 1. A man may love his own body and is bound to preserve the life of it no man ever yet hated his own flesh Eph. 5.29 Mark 5.5 1 Kings 18.28 We read indeed of one out of the tombs who was day and night in the Mountains and in the tombs crying and cutting himself with stones and of the Idolatrous Baalites who sacrificed to the Devil and not to God that they cut themselves after their manner with knives and launcers till the blood gushed out upon them but who in his right wits ever did such a thing or where did God require it at any mans hands The Lord forbids the Israelites to make such barbarous cuttings and manglings of their flesh after the manner of the heathen because they were his servants Lev. 19.28 A man may sin against his own body many ways as by excessive labour neglecting to take necessary food or physick intemperance and the like He that committeth fornication sinneth against his own body 2. A man may and ought chiefly to love his own Soul Every mans care should be that it may be well with his better part both here and hereafter And to this purpose it is every ones great concern 1 To get into Christ who is that ark in which only Souls can be safe They who after all the calls invitations and beseechings of God in the Gospel will persist and go on in impenitency and unbelief are murderers of their own Souls and their blood will be upon their own heads He that sinneth against me wrongeth his own soul Prov. 8.36 all they that hate me love death 2. John 15.4 Prov. 19.8 He that hath closed with Christ must endeavour to abide in him by putting forth fresh and renewed acts of Faith He must feed daily on the promises which are the food of his Soul and look to it that he keep alive the grace which is wrought in his heart The new nature or spiritual self is the best self we have and should be most of all loved by us They that have the charge of others Soules are a Part of their own charge Take heed to your selves and to all the flock Act. 20.28 They who are under the inspection of others must look to themselves also so John chargeth that Elect Lady and her Children Rom. 14.12 to whom he wrote his second epistle ver 8. look to your selves As Pastors must give an account of their flock so every sheep of the flock must give an account of himself Every one of us shall give an account of himself to God Quest If love to our selves be not only lawful but a duty why is there no direct and express command for it it in the Scripture 1. Answ (f) Nunquid est ullus hominum qui non omnia quae facit vel salutis suae vel certe militatis gratiaÌ„ facâ—at Omnes enim ad affectum a que apperitum utilitatis suae naturae ipsius magisterio atque impulsione ducuntur Sâ—lviâ—nus contra Avar. lib. 2. Prov. 22.3 Heb. 11.7 Mar. 3.6.7 Joh. 8.59 There is no such need of an express command for this Though the Law of Nature since the fall be very much defaced and obscured that much
(k) Not the putting away of the filth of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applied to filthy garments Zach. 3.3 (l) And Joshua was clothed with filthy garments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it may be taken Jam. 2.2 (m) A poor man in vile rayment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence we learn that sin is a filthy thing sin is called filthiness Prov. 30.12 (n) There is a generation that are pure in their own eyes and yet is not washed from their filthiness and therefore when God calls us from sin he bids us wash our selves Isai 1.16 (o) Wash ye make you clean 2 Cor. 7.1 (p) Having therefore these promises dearly beloved Let us cleanse our selves from all filthiness of flesh and spirit and we read of this as that they are ashamed of their sins and loath themselves for them and abhor themselves because of sin and cast them away as a polluted and menstruous cloth all these expositions denote the filthiness of sin And superfluity of naughtiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often taken in the Scripture for malice 1 Cor. 5.8 (q) Therefore let us keep the truth not with old leaven not with leaven of malice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but because it hath here no article and because it often signifies all manner of sin I 'le give it rope without any limitation The Apostle then by superfluity of naughtiness means the redundancy and overflowing of sin amongst those professors There is a Chaos of sin in all of us but it was very spreading and luxuriant in these professors and no marvel for they loved money which is the root of all evil Laying apart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or laying down Acts 7.58 (r) The witnesses laid down their clothes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies the rejection Casting off or Putting away of sin put ye off all these things saith Paul and again put off the old man and so Peter 1 Pet. 2.1 (s) Wherefore laying aside all malice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Receive with meekness receive that is hear it entertain it give it entrance and admission With meekness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the moderation or rebatement of sinful Anger for then when the Apostle saith Receive the word with meekness his meaning is do not shut out the word by a peevish froward stormy and Angry spirit but take it in with calmness mildness and submission The engrafted word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word used for engrafting Rom. 11. yet since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies graftings and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to graft the translation is warrantable but yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may respect the planting or the sowing of the word and may be read the word planted or the word sown that is sown in your hearts by the hand of Christs Ministers see Mark 4.15 (t) But when they have heard Satan cometh immediately and taketh away the word that was sown in their hearts Which is able to save your souls that is from hell and damnation there is this power in the word but it is mutuatitious extrinsecal and borrow'd it is the power of God to salvation Rom. 1.16 (u) I am not ashamed of the Gospel of Christ for it is the power of God to salvation the word of it self saves not but God by the word 1 Cor. 1.21 (x) It pleased God by the foolishness of preaching to save them that believe The words thus open'd the Case I am to speak to is this How we may hear the Word so as to profit by it For the resolution of this question I shall first tell you what we mean by the word Secondly what by profiting And thirdly how we shall profit by the hearing of it 1. By the Word I understand the Word of God which Word of God may be considered either as it is written in the Scripture or as it is preach't that is expounded and applied by the Ministers of Christ The question is concerning the word preach't How we may hear it so as to profit by it Ministers are to preach the word 2 Tim. 4.2 (y) Preach the word preach the word what is that that is open and unfold the Scripture with a suitable application of them to the estate and the condition of the hearers Reprove from them Rebuke from them Exhort from them This was Christs preaching Luk. 4.17 (z) He found the place where it was written the Spirit of the Lord is upon me c. and then be expounds it v. 21. This day is this Scripture fulfilled in your ears Luk. 24.27 this was Peters Preaching Act. 2.2 (a) And beginning at Moses and all the Prophets be expounded to them in all the Scriptures the things concerning himself in this Sermon he chiefly insists upon two Scriptures and expounds them both and then applies all to their Consciences v. 36. (b) Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye crucified both Lord and Christ and this was Pauls Preaching Act. 28.23 (c) There came many to his Lodging to whom be expounded and testified the kingdom of God perswading them concerning Jesus both out of the Law of Moses and the Prophets from morning till evening and for the Levites before Christ who taught the People the good knowledge of the Law they Preacht after this manner Nehem. 8.7 8. (d) So they read in the book of the law of God distinctly and gave the sense and caused them to understand the reading and that was the manner in the Synagogues after Christ Act. 13.15 (e) And after the reading of the Law and the Prophets the Rulers of the Synagogue sent unto them saying ye men and brethren if you have any word of exhortation for the people say on Moses was not only read but preacht Act. 15.21 (f) Moses of old time hath in every City them that preach him and Paul prescribes the way of Preaching to Timothy 1 Tim. 4.13 (g) Give attendance to Reading to Exhortation to Doctrine I understand it of publique reading the Scriptures in the Church with the application of them by way of Doctrine and Exhortation well then by the word we understand the word Preacht which is the opening and unfolding the Scriptures by the Ministers of Christ 2. What is meant by profiting or what is it to profit by the word I answer we profit by the word when we get that good and spiritual Advantage from it for which it was appointed and designed by God Now God hath appointed his word I. For Learning and Instruction 1 Cor. 14.31 (h) For you may all Prophesie one by one that all may learn â—nd all may be comforted the Colossians
learned by the Ministery of the word (i) As you also learned of Epaphras Col. 1. 7. and the Philippians learned by Paul Phil. 4.9 (k) Those things which you have both learned and received and heard and seen in me do the things that are to be heard by the Ministry are matters of Faith and matters of Practice and if by hearing the Word we gâ—t a good understanding in things that are to be believed by us and the things that are to be done by us then we profit by it But if we remain ignorant as to these things after mercy received then we hear the Word without profit II. For Conversion God hath appointed his Word Act. 26.18 (l) To open their eyes and to turn them from darkness to ligâ—t and the Angel speaking of John Baptists ministry saith Luke 1.16 (m) And many of the Children of Israel shall he turn to the Lord their God now the Word turns man unto God 1. As it discovers sin If the Scripture be dextrously handled they will search into the very secrets of mens hearts 1 Cor. 14.24 25. (n) And thus are the secrets of his heart made manifest the Baptists preaching discovered to the Jews their carnal security in trusting to Abram Mat. 3.9 (o) And thiâ—k not to say within your sâ—lves we have Abraham to our Father their want of charity their covetous and humorous disposition Luk. 3.11 (p) He that hath two Coats Let him imâ—art to him that hath none and he that hath meat let him do likewise it discovered the Publicans exactings v. 13. (q) And he saith to them exact no more than that which is appointed you and the souldiers violence v. 14. (r) And he said unto them do violence to no man 2. As it brings people to the confession of sins the Baptists Preaching brought his hearers to confess their sins Math. 3.6 and so did Pauls Act. 19.18 (t) And many that believed came and confessed and shewed their deeds 3. As it works a kindly mourning and sorrow for sin Upon Peters sermon the Jews were pricked at the heart (s) And they were baptized of him in Jordan confessing their sins Act. 2.37 the people wept when they heard the word of the Lord. Nehem. 8.9 After the children of Israel had heard these words they wept for the perverseness of their nature Jer. 3.21 the word which they heard was v. 20. surely as a wife treacherously departeth from her Husband so have you dealt treacherously with me O house of Israel saith the Lord. 4. As it works amendment and reformation the Word turns people from their sins 1 Thess 1.9 (u) They themselves shew of us what manner of entrance in we had unto you and how you turned to God from Idols to serve the living and the true God and makes them fruitful toward God Col. 1.5 6. (w) Which is come unto you as it is in all the world and bringeth forth fruit now then if the Word converts you to God if it discovers your sins if it causes you to confess them to mourn for them and to leave them then you profit by the word But if under Hearing you do not see the sins that reign in you as pride covetousness passion if you do not confess them heartily before God if you do not mourn kindly for them nor leave them you hear without profit III. God hath appointed his Word for the building up of those that are called converted and sanctified Act. 20.32 (x) I commend you to God and the word of his Grace which is able to build you up Apollos by his Preaching helped them that had believed through grace Act. 18.17 (y) And he went over all the Country of Galatia and Phrygia strengthening the Disciples the Word doth not only serve for the implantation of grace but it excites strengthens and draws out the graces of Petitioners Pauls Preaching strengthned the Disciples Act. 18.23 Gods Word is compared to meat Luke 12.42 (z) Who then is that faithful and wise steward whom his Lord shall make ruler over his Houshold to give them their portion of meat in due season and meat strengthens and nourishes the body and so the Word of God 1 Tim. 4.6 Well then if by the hearing of the Word you are built up and grown by it (a) Thou shalt be a Good Minister nourished up in the words of Faith and good Doctrine if your Faith grow exceedingly if your Love abound if you bring forth much fruit then you profit by it but if your sins grow not vveaker and your graces stronger then you hear it without profit 4. And lastly to name no more the Word was appointed for Consolation 1 Cor. 14.31 (b) You may all prophesie one by one that all may learn and all be comforted the Samaritans rejoiced at Philips Preaching Act. 8 5.8 (c) Then Philip went down to the City of Samaria and preacht Christ to them and there was great joy in that City and so did the Eunuch v. 29. and so did the Jaylor at Pauls preaching Act. 16.34 (d) And they spake unto him the word of the Lord and he rejoyced believing in God with all his house now the Word comforts as it opens Gods Attributes such as his Mercy Wisdom Faithfulness and Power Secondly As it discovers Christ the Promises and Priviledges of the Saints Thirdly As it discovers and reveals the marks and Characters of Gods Children Fourthly As it answers the doubts and fears of Saints well then if in hearing the Word you find that it supports strengthens and revives your hearts like a Cordial then you profit by it But if you find nothing sweet nor refreshing in it you hear it without profit I come now to the third thing how we shall profit by hearing of the Word that is how shall we attain the benefit from the Word of God for which it was appointed It was appointed for instruction conversion edification consolation How may we hear it so that we may obtain these things by it I shall give you four directions and conclude 1. First Hear it attentively Christ in the beginning of his Sermons calls upon his auditors to hearken Mark 4.3 (e) And he said unto them in his doctrine hearken and so doth Paul Acts 13.16 (f) Men of Israel and ye that fear God give audience and Rev. 2.7 (g) He that hâ—th an ear let him hear what the spirit saith to the Churches and you read Luke 19.48 all the people were very attentive to hear him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they hung upon him hearing that is they hung their ears upon his mouth that they might receive every vvord and miss nothing This phrase is common in Greek Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Latine warrantis conjux pendet ab ore viri and Augustine speaking of his hearing Ambrose saith verbi ejus susâ—endebar intentus and one
and soul Is that man fit to govern another that can't rule himself Is he that hath drowned his reason capable of instructing one that which requires some vvisdom to understand and learn and more to teach Are not Sots that can't speak sense in a sweet frame to speak to God in Prayer or to read a Chapter What have such to do to take God's name into their mouths which hate to be reformed O that wicked Masters would consider that their wickedness doth not only hazzard the damnation of a single soul but even of all that are under their charge Is it not enough to have your own sins to be lay'd to your charge are all your oaths and lyes and wickedness too little to sink you but you must make your Servants sins yours Is one damnation too little but you must seek to double it Are those flames so cool and tolerable that you are busie in adding fuel to that terrible fire to make it burn seven times hotter What a hell must such a mans house be in which the Name of God is scarce heard except it be in an oath or a curse Is there a blessing like to be in the house on which God's curse rests Friends I believe you would be loth your children should have Cham's curse and be servants to a Tyrant and a Slave Prov. 3.33 Pythagoras a wicked man is both Masters if you would have your servants obey your commands you must not break God's If you would have them sober you must not be drunk if you would have them chast you must not be filthy if you would have them true you must not be false if you would have them good you must not be bad your selves Your example signifieth more to them than your precept do not undo that by your actions and life which you would build up by your words O! little do wicked Masters think what a plague they are to a City what a curse to a Family and what inevitable ruin they expose their own and other souls bodies and estates to except infinite power and mercy step in quickly to prevent it Secondly Take heed of idleness carelessness and trusting your Servants too much A master's negligence tempts the Servant to unfaithfulness When Masters are idle abroad usually the Servants are so at home It can't well be expected that when the Master is spending his time foolishly and unaccountably in the Coffee-houses Ale-houses or Taverns the Servant should spend his wisely in the Shop especially where he observes that the Master never minds which end goes foremost never examines his Books nor calls him to any account O this sin of idleness that Sodomitical soul-debasing body-weakning Ez. 16.49 estate-wasting sin Have we a mind to try whether God will rain such another storm of brimstone upon us as once he did upon them Seneca O how many persons are very prodigal of that commodity which will shortly be very precious Sirs do you never take a Bible in your hands do you never read how much God is displeased with sloth how oft he forbids it Rom. 12.11 Prov. 18.19 Can you call your spending three or four hours together in an idle house in insignificant chat redeeming the time Is neglecting your Servants the way to make them faithful O think of these things before it is too late I know men have their excuses and can easily evade what I say But believe it it is one thing to deal with a poor Minister and another thing to deal with God and a thousand of your pleas when they are cast into his ballance at the Day of Judgment will be found light If men must be judged for idle words I believe they will scarce be acquitted for idle actions I wish we that are Masters could oft speak to our selves in that brave Emperor's language Antoninus l. 5. n. 1. In the morning when thou findest thy self unwilling to rise consider with thy self presently it is to go about a man's work that I am stirred up am I unwilling to do that for which I was born and brought into this world was I made for this to lay me down and make much of my self in a warm bed O but this is pleasing And was it for this that thou wert born that thou mightest take thy pleasure Was it not in truth that thou shouldest alwayes be busie and in action Seest thou not how every thing is busie in its kind to perform what belongs to it in its place c. and you use to say If you keep the shop the shop will keep you If you keep not your eye upon your servant when you hope to find an honest man you may meet a thief Thirdly Take heed who you admit into your Family One that is born of wicked debauched Parents and hath had nothing but bad examples and seldom good precepts that hath been accustomed to lying and baseness from the Cradle that hath not been taught to read and knows neither his duty to God nor man that is ignorant of God Christ Soul Heaven Hell and consequently is not capable of lying under the force of the most powerful motives to faithfulness Psal 101 3. David was huge cautious in this point a lyer should not dwell in his house As good servants bring a blessing along with them into the Families where they come Gen. 39 5. so sometimes wicked servants bring a curse with them into the house where they come Little do Masters think how much dammage a neglect in this may bring upon them their estate may insensibly be wasted their other Servants infected their Children be corrupted and provisions laid in to feed their sorrows all their days Never talk of what thou shalt have with them how responsable their Parents be will this ballance the hazard of your Childrens Souls Sooner take a toad into your bosome then a wicked servant into your Family Fourthly Take heed of putting your Servants upon too much work It 's the way to alienate their affections to make them almost uncapable of doing their duty as they should to God it puts them upon cryes and groans to him Exod. 2.24 that hath ever an ear open to the complaints of the oppessed by this you make them more blockish and less ingenuous and consequently not so fit to carry on your business so much for your interest as else they might do remember how contrary this is to humanity How would you like this in others Were the Egyptians to be justified for their great burdens wherewith they loaded the Israelites and the Turks to be commended for the hard vassalage they put poor Christians to I know you readily censure both these and how can you condemn either when you imitate both Is your sin less because against greater light except you desire the curse of God and man too take heed of this sin You may learn more mercy from an Heathen than you ever practised For he tells you Seneca
unto you at the revelation of Jesus Christ for we are dead and our life is hid with Christ in God and when Christ who is our Life shall appear then shall we appear in Glory with him Mortifie therefore your earthly Members Fornication Vncleanness inordinate Affections evil Concupiscence and Covetousness which is Idolatry You must not only deny all visible gross ungodliness which even the very Sons of Morality will decline and decay but also all worldly lusts and their secret operations living soberly righteously and godly in this present world looking for that blessed hope and glorious appearance of the great God and our Saviour Jesus Christ Take heed of slumbring in these secret lusts for ye are children of the light and of the day and therefore take heed that you sleep not as others do but watch and be sober for they that sleep sleep in the night and they that are drunk are drunk in the night but let us who are of the day be sober putting on the Breast plate of Faith and Love and for an Helmet the hope of salvation watching and praying always that ye may be accounted worthy to escape those things which shall befall the foolish Virgins and that ye may stand before the Son of man who is coming with ten thousand of his Saints to execute Judgment upon all and therefore be sober and watch unto Prayer seeing the end of all things is at hand and look well to your Lamps which are your Watch-lights that they burn brightly in this World's Midnight and pray particularly for daily supplies of Oil and sincerity in all your Actions and Duties both to God and man never omitting to beg for Death-bed-Grace that so you may live and die to the honour of your Bridegroom And as for this present World use it as if you used it not and have no more to do with it than bare need requireth And set your Hearts and Houses and all your civil secular Affairs in order having your conversations in Heaven whence you look for Christ the Saviour And thus walking with God in the exercise of these gifts of Grace when we come to dye we shall change our places only but not our company And let none of you behold Death at a distance nor have it seldom in your thoughts but daily in your eye that you may not fear it when it cometh A Lion is not terrible to his Keeper that seeth him every day You must frequently converse with God Christ Death and Judgment For when Christ speaketh of his coming to Judgment he so expresseth it as if he were to come in their time to whom he spake it Matth. 24 42. Mark 13.33.35 36 37. Luke 21.34 35 36. And so indeed he did for he comes to every man at the hour of his Dissolution And we are his Agents or Factors in a foreign Land and how soon he may remind us home and call us to an Account we know not Say not therefore My Lord delayeth his coming lest we are thereby rocked into a midnight sleep and scared with a midnight-cry of Behold the Bridegroom cometh go ye out to meet him I shall not detain you much longer You have heard what those Graces are which are chiefly to be exercised in order to an actual preparation for the coming of Christ by Death and Judgment I now commend them to your daily exercise and for your encouragement therein shall leave a few Considerations with you and conclude First That the Door of eternal Rest and Glory shall stand open for you at Christ's coming to you by Death Why 1. Because you are ready and they that are ready go in with the Bridegroom God hath made you meet to be partakers of the inheritance with the Saints in light Col. 1.12 and hath wrought you for the self same thing 2 Cor. 5.5 You are a Vessel of Mercy prepared for Glory Rom. 9.23 2. You admitted Christ into the door of your hearts when there he stood and knocked Rev. 3.20 3. You had your conversation in Heaven whilst you lived here on earth It was your Father's house where you used daily to converse the doors whereof shall open to you at your Death Secondly Consider the place into which you shall be admitted for the wise Virgins shall enter into the King's Palace Psal 45.14 15. into Paradise the third Heavens your Father's House a City that hath foundations whose Builder and Maker is God Heb. 11.10 A magnificent Structure surely that hath such a Builder and Maker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hath built the City most artificially and curiously and for publick shew as the original words do import Such a City it is yea a Kingdom prepared for you from the foundation of the world Mat. 25 34. The first hansel of God's workmanship Gen. 1.1 This is the place whither you shall enter Thirdly You shall enter thither with the Bridegroom even our Lord Jesus Christ and this is heaven enough viz. to be where Christ is Luke 23.42 43. John 14.3 17.24 Phil. 1.23 1 Thess 4.17 Heaven is described by being with Christ And when Christ shall descend from heaven with a shout to judge the world if all the Saints suppose should not descend with him but any of them be left behind what an alteration would they find in heaven whereas all of them going with Christ it is all one as if they were still in heaven with him You know Paul was caught up into the third heavens and yet when he comes to describe heaven and the Saints everlasting happiness there he calls it being for ever with Christ for this is a comprehensive expression How so 1. If the Saints shall be with Christ then shall they be exempt from all troubles and trials these fall off from them like Elijah's Mantle when he went to heaven There is now a glorious door of partition between these and them they are all excluded viz. Sin Sorrow Afflictions Reproaches Necessities Persecutions Poverty Sickness Pain Death Curse wicked men and Devils you shall never be troubled with these any more 2. If they enter in with Christ they shall enjoy the Father in him John 20.17 and be filled with the Holy Ghost from them both and thereby with unspeakable consolations and the fulness of God and they shall live for ever in the immediate contemplation and vision and fruition of one God in three persons and be replenished to the brim with eternal love from them and to them 3. You shall enjoy the fellowship of an innumerable company of Angels and shall then know who they are and love them entirely and be as intimately beloved of them though now in your present state you cannot bear the presence of one of them 4. You shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven and enjoy communion with the Spirits of just men made perfect Heb. 12.23 All this followeth from your entrance into Heaven with Christ Fourthly Consider that you shall enter into Heaven with Christ the Bridegroom and therefore to be married to him And hence again it will follow 1. That there will be the nearest relation possible between Christ and you for you shall be one conjugally for ever with him You are one with him mystically and matrimonially who is one with the Father essentially 2. You shall be invested with unutterable Glory seeing it is a Marriage-time wherein the Bridegroom and Bride shall shine in the richest Attire and Embroidery that is in all the Wardrobe of Heaven Christ and the Saints shall wear the very same Glory John 17.22 3. There shall be unconceivable Love Joy Delight and Complacency between the Bridegrom and the Bride and as the Bridegroom rejoyceth over the Bride so shall the Lord Jesus rejoyce over his Spouse O there will be a most glorious delightful loving sweet familiarity and conjugal rejoycing between Christ Jesus and the Saints Marriage-joy upon earth is usually great what then will that be in heaven when shall be fulfilled thâ—â— which Christ spake at his last Supper I will not drink of the fruit of the Vine until the day that I drink it new with you in my Father's Kingdom Mat. 26.29 Where by fruit of the Vine we understand Wine which maketh glad the heart of man Psal 104 15. and causeth it to rejoyce and shadoweth out the Love of Christ and Joys of Heaven to us Cant. 1.2 4. And by New we understand other Mark 16.17 with Acts 2.4 in the Original So that in this Marriage there shall be new i. e. other yea othergess wine viz. Love Joy and Rejoycing than there is in the Lord's Supper For Christ who kept the best wine to the last at the Marriage in Cana in Galilee will surely do so at his own Marriage at the last day 4. This Marriage is not on Earth but in Heaven and therefore it shall never dissolve as Marriages on Earth do but continue unto Eternity O how will the Holy Angels rejoice and sing at this Marriage For they that sang at the Birth of Christ when he lay in the Manger will sing to the purpose at his Marriage when he sitteth upon his Throne in the highest Glory Now the consideration of these things is greatly inducing to be very studious in actual preparations for the coming of Christ Be ye therefore much in the exercise of Faith Hope Love Repentance Goodness Mercy and works of Bounty Diligence and Faithfulness in your Callings Sobriety Watchfulness and Prayer that so at last you may have an entrance ministred unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ And now Brethren Abide in him that when he shall appear you may have confidence and not be ashamed before him at his coming but lift up your heads with joy unspeakable and full of Glory Hear wisdom therefore and receive instruction that you may be wise in the latter end And God himself and our Father and our Lord Jesus Christ make you to encrease in all these Preparatory Graces to the end that he may establish your hearts unblameable in Holiness before God even our Father at the coming of our Lord Jesus Christ with all his Saints And now Grace be with all them that love him in sincerity Amen FINIS