Ierusalems Wallâ— than for the binding up and healing of it self and in that Psal. that seem's to be the expression of his joy being exalted to the Throne and sitting peaceably on it yet he still thus prays for the peace of Ierusalem And the Penman of that 137. Psalm makes it an execrable oversight to forget Ierusalem ver 5. or to remember it coldly or secundarily no less will serve him than to prefer it to his chief joy Whatsoever else is top or head of his joy as the word is Ierusalems wellfare shall be its Crown shall be set above it And the Prophet whoever it was that wrote that poured out that Prayer from an afflicted Soul comforts himself in this that Zion shall be favoured my bones are consum'd c. But it matters not what becomes of me let me languish and wither away provided Sion flourish tho' I feel nothing but pains and troubles yet thou wilt arise and shew mercy to Sion I am content that satisfies me But where is now this Spirit of high sympathy with the Church sure if there were of it in us 't is now a fit time to act it If we be not altogether dead sure we will be stirr'd with the voice of those late stroaks of Gods hand and be driven to more humble and earnest prayer by it Men will change their poor base grumblings about their privacy Oh! what shall I do c. into strong cries for the Church of God and the publick deliverance of all these Kingdomes from the raging Sword but vile selfishness undoes us the most looking no further if themselves and theirs might be secur'd would regard little what became of the rest as one said when I am dead let the World be fir'd but the Christian mind is of a larger Sphere looks not only upon more than it self in present but even to after Times and Ages and can rejoyce in the good to come when it self shall not be here to partake of it is more dilated and liker unto God and to our head Iesus Christ. The Lord says the Prophet Esay in all his peoples affliction was afflicted himself and Jesus Christ accounts the sufferings of his Body the Church his own Saul Saul why persecutest thou me the heel was trod upon on earth and the head cryeth from Heaven as sensible of it and this in all our evils especially our spiritual Griefs is a high point of comfort to us that our Lord Jesus is not insensible of them This emboldens us to complain our selves and to put in our petitions for help to the Throne of Grace through his hand knowing that when he presents he will speak his own sense of our condition and move for us as it were for himself as we have it sweetly express'd Heb. 4. 15. 16. Now as it is our comfort so it is our pattern Love as Brethren Hence springs this feeling we speak oâ— Love is the cause of union and union the cause of sympathy and of that unanimity before they that have the same spirit uniting and animating them cannot but have the same Mind and the same feelings And this Spirit is derived from that head Christ in whom Christians live and move and have their being their new and excellent being and so in living in him they love him and are one in him they are Brethren as here the word is their fraternity holds in him he is head of it the first born among many Brethren Men are Brethren in two natural respects their Bodies of the same earth and their Souls breathed from the same God but this third fraternity that is founded in Christ is far more excellent and more firm than the other two for being one in him they have there taken in the other two for that in him is our whole Nature he is the Man Christ Iesus but to the advantage and 't is an infinite one being one in him we are united by the Divine Nature in him who is God blessed for ever and this is the highest certainly and the strongest union that can be imagin'd Now this is a great Mystery indeed as the Apostle says speaking of this same point the union of Christ and his Church whence their union and Communion one with another that make up that Body the Church is deriv'd In Christ every believer is born of God is his Son and so they are not only Brethren one with another that are so born but Christ himself own 's them as his Brethren both he which sanctifies and they who are sanctifiâ—d are all of one for which cause he is not asham'd to call them Brethren Sin broke all to pieces Man from God and one from another Christ's work in the World was Vnion to make up these breaches he came down and begun the union which was his work in the wonderful union made in his Person that was to work it made God and Man one and as the Nature of Man was reconciled so by what he performed the Persons of Men are united to God Faith makes them one with him and he makes them one with the Father and from these results this oneness amongst themselves concentring and meeting in Jesus Christ and in the Father through him they are made one together And that this was his great work we may read in his Prayer where it is the burden and main strain the great request he so iterates that they may be one as we are one ver 11. a high comparison such as Man durst not name but after him that so warrants us and again ver 21. that they all may be one as thou Father art in me and I in thee that they also may be one in us and so on So that certainly where this is it is the ground work of another kind of Friendship and love than the World is acquainted with or is able to judge of and hath more worth in one drachme of it than all the quintessence of civil or natural assection can amount to The friendship of the World the best of them are but tyed with chains of glass but this fraternal love of Christians is a Golden chain both more precious and more strong and lasting the other are worthless and brittle The Christian ows and pays a General Charity and good will to all but peculiar and intimate friendship he cannot have but with such as come within the compass of this fraternal love Which after a special manner flows from God and returns to him and abides in him and shall remain unto eternity Where this love is and abounds it will banish far away all those dissentions and bitternesses and those â—rivolous mistakings that are so frequent amongst the most it will teach wisely and gently to admonish one another where it is needful but further than that it will pass by many offences and failings and cover a multitude of sins and will very much sweeten Society and make it truly profitable therefore the Psalmist calls it both
doing of good The main is to be inwardly principled for it a heart stampt with the love of God and his Commandments for conscience of his Will and Love to him and desire of his Glory to do all a good action even the best kind of actions in an evil hand and from an evil unsanctified heart passes amongst evils Delight in the Lord and his ways David's Oh! how I love thy Law can tell that he esteems it above the richest and pleasantest things on Earth but how much he esteems and loves it he cannot express And upon this will follow as in the former a constant tract and course of obedience even contrary to the stream of wickedness about a man and the bent of his own corrupt heart within him moving against all a serious desire and endeavour after all good within our calling and reach but especially that particular good of our calling that which is in our hand and is peculiarly requir'd of us For in this some deceive themselves look upon such a condition as they imagin were for them or such as is in their eye when they look upon others and think if they were such and had such place and such power and opportunities they would do great matters and in the mean time neglect that good to which they are called and have in some measure power and place to do this is the roving sickly humour of our minds and speaks their weakness as sick persons that would still change their Bâ—d or Posture or place of Abode thinking to be better but a staid mind applies it self to its own station and seeks to glorifie him that set it there reverencing his Wisdom in disposing of it so and there is certainty of a a blessed approbation of this be it never so low 't is not the high condition but much fidelity cures it thou hast been faithful in little We must care not only to answer occasions when they call but to catch at them and seek them out yea to frame occasions of doing good whether in the Lord 's immediate Service delighting in that private and publick or to Men in assisting one with our means another with our admonitions another with counsel or comfort as we can labouring not only to have something of that good that is most contrary to our Nature but even to be eminent in that setting Christian resolution and both the example and strength of our Lord against all oppositions and difficulties and discouragements Looking unto Iesus the Author and Finisher of our Faith c. We see our rule and 't is the rule of peace and happiness what hinders but we apply our hearts to it this is our work and setting aside the advantage that follows consider the thing in it self 1. The opposition of Sin and Obedience under the Name of evil and good 2. The Composition of our rule in these Eschew and do Consider it thus evil and good and it will perswade us to eschew and do And if perswaded to it then 1. Desire light from above to discover to you what is evil and offensive to God in any kind and what pleaseth him what is his will for that is the rule and reason of good in our actions that ye may prove what is the good and holy and acceptable will of God And to discover in your selves what is most enemy and repugnant to that will 2. A renew'd mind to hate that evil the closest and most connatural to you and to love that good even that is most contrary 3. Strength and skill that by another Spirit than your own you may avoid evil and do good and resist the incursions and sollicitings of evil the slights and violences of Satan who is both a Serpent and a Lyon and Power against your own inward corruption and the fallacies of your own heart And thus you shall be able for every good work and be kept in such a measure as suits your present estate blameless in Soul and Body to the coming of Iesus Christ. Oh! but I am often entangled and plunged in Soul-evils and often frustrate in my Thoughts against these evils and aims at the good which is my task And was not this Paul's condition may you not complain in his Language and happy if with some measure of his sense happy in crying out of wretchedness was not this his malady when I would do good evil is present with me But know once that tho' thy duty is this to eschew evil and do good yet thy Salvation is surer founded than on thine own good that perfection that answers Justice and the Law is not required of thee thou art to walk not after the flesh but after the Spirit but in so walking whether in a low or high measure still thy comfort lyeth in this that there is no condemnation to them that are in Christ Iesus As the Apostle begins the next Chapter after his sad complaints Again consider his thoughts in the close of the same Chapter perceiving the Work of God in him and differencing that from the corrupt notions of himself and so finding at once matter of heavy complaint and yet of cheerful exultation O! wretched Man that I am and yet with the same Breath thanks to God through Christ Iesus our Lord. So then mourn with him and yet rejoyce with him and go on with courage as he still fighting the good fight of Faith when thou fallest in the mire be asham'd and humbled yet return and wash in the Fountain open'd and return and beg new strength to walk more surely learn to trust thy self less and God more and up and be doing against thine enemies how tall and mighty soever be the Sons of Anak Be of good courage and the Lord shall be with thee and shall strengthen thy heart and establish thy goings Do not lye down to rest upon lazy conclusions that 't is well enough with thee because thou art out of the common puddle of profaneness but look further to purge from all filthiness of flesh and Spirit perfecting holiness in the fear of God Do not think thy little is enough or that thou art desperate of attaining more but press press hard toward the mark and prize of thy high calling do not think all is lost because thou art at present foyled the experienc'd Souldier knows that he hath often won the day after a fall or a wound receiv'd and be assur'd that after the short combats of a Moment follows an Eternity of Triumph Let him seek peace and ensue it Omitting the many acceptations of the word peace here particularly external peace with Men I conceive is meant and this to be sought and not only so to be sought when'â—is willingly found but to pursue and follow it when it seems to fly away but yet so to pursue it as never to step out of the way of holiness and righteousness after it and to forsake this rule that goes before it of eschewing evil and doing
into nor is there any inward moth to corrupt them an inheritance that tho' the whole World be turned upside down is in no hazard of a touch of damage a Kingdom that not only cannot sall but cannot be shaken Oh! be wise and consider your latter end and whatsoever you do look after this blessed inheritance seek to have the right to it in Jesus Christ and the Evidences and Seals of it from his Spirit and if it be so with you your Hearts will be upon it and your lives will be like it Verse 10. 10. For he that will love life and see good days let him refrain his Tongue from Evil and his Lips that they speak no guile THe rich bounty of God diffuses it self throughout the World upon all yet there is a select number that hath peculiar blessings of his right hand that the rest of the World share not in and even to common blessings they are differenced by a peculiar title to them and sweetness in them their blessings are so indeed and entirely so outside and inside and more within than they appear without the Lord himself is their portion and they are his This is their blessedness which in a low estate they can challenge and outvie all the painted prosperity of the World Some kind of blessings do abundantly run over upon others but the Cup of blessings it belongs unto the Godly by a new right from Heaven graciously conferr'd upon them others sent away with gifts as they apply that but the inheritance is Isaac's they are called to be the Sons of God and are like him as his Children in goodness and blessing the Inheritance of blessing is theirs alone called says the Apostle to inherit a blessing and all the promises in the great Charter of both Testaments run in that appropriating stile entail'd to them as only Heirs Thus this fitly is translated from the one Testament to the other by the Apostle for his present purpose He that will love c. Consider 1. The qualification requir'd 2. The blessing annex'd and ascertain'd to it the Scope being to recommend a Rule so exact and for that purpose to propound a Good so important and desirable as a sufficient attractive to study and conform to that Rule The Rule is all of it one streight line running through the whole Tract of a Godly Man's Life yet you see clearly that it is not cut asunder indeed but only mark'd into four whereof the two latter parcels are somewhat longer more generally reaching a man's ways the two former particularly regulating the Tongue In the ten Words of the Law that God delivered in so singular a manner both by Word and Writ from his own mouth and hand there be two that if not wholly yet most especially and most expressly concerd the Tongue as a very considerable though a small part of man and of these four words here two are bestow'd on 't The Apostle St. Iames is large in this teaching the great Concernment of this point 't is a little member says he but boasteth great things needs a strong Bridle and than the bridling of it makes much for the ruling the whole Course of a Man's Life as he there applies the resemblance yea he gives the skill of this as the very Character of perfection And if we consider it it must be of very great consequence how we use that Tongue being the main outlet of the thoughts of the heart and the means of Society amongst men in all Affairs Civil and Spiritual by which men give birth to the conceptions of their own minds and seek to beget the like in the minds of others The bit that is here made for mens mouths hath these two halfs that make it up 1. To refrain from open evil speaking 2. From double and guileful speaking From Evil. This is a large Field the Evil of the Tongue but I give it too narrow a name we have good warrant to give it a much larger a whole Universe a World of Iniquity a vast bulk of Evils and great variety of them as of Countries on the Earth or Creatures in the World and multitudes of such are venemous and full of deadly poyson and not few Monsters new productions of wickedness semper aliquid novi as they say of Africa There be in the daily discourses of the greatest part many things that belong to this World of Evil and yet pass unsuspected that we do not think them to be within its compass not using due diligence and exactness in our discoveries of the several parts of it although 't is all within our selves yea within a small part of our selves our Tongues It were too quick a fancy to think to travel over this World of Iniquity the whole circuit of it in an hour yea or so much as to aim exactly at all the parts that can be taken of it in the smallest Map but some of the chief we would particularly take notice of in the several four parts of it for it will without constraint hold resemblance in that division with the other yet habitable World I. Prophane Speech that which is grossly and manifestly wicked and in that part 1. Impious Speeches that directly reflect upon the glory and name of God Blasphemies and Oaths and Cursings of which so great so lamentable abundance amongst us the whole Land overspread and defiled with it the common noise that meets a man in Streets and Houses and almost all places where he comes and to these joyn those that are not scant amongst us neither scoffs and mocking at Religion the power and strictness of it not only by the grosser sort but by pretenders to some kind of goodness for they that have attained to a self-pleasing pitch of Civility or formal Religion have usually that point of presumption with it that they make their own size the model and rule to examine all by what is below it they condemn indeed as prophane but what is beyond it they account needless and affected preciseness and therefore are as ready as others to let fly invectives or bitter taunts against it which are the keen and poysoned shafts of the Tongue and a persecution that shall be called to a strick account 2. Impure or filthy speaking which either pollutes or offends those that hear them and are the noisom breath of a rotten polluted heart II. Consider next as another grand part of the Tongue uncharitable Speeches tending to the defaming and disgrace of others and these are likewise of two sorts 1. Open rayling and reproaches 2. Secret slander and detraction The former is unjust and cruel but it is somewhat the less dangerous because open 't is a fight in plain field but truly no piece of a Christian's warfare to encounter it in the same kind the Sons of Peace are not for those Tongue-Combats they are often no doubt set upon so but they have another abler way of overcoming it than by the use of the same
attended with shame and sorrow even at the very best 't is a sowing of the wind no solid good in it and withal a reaping of the Whirlwind vexations and horrors they that know it in the sense of this after-view attended with the wrath of an offended God ask them what they think of it if they would not in those thoughts rather chuse any trouble or pain tho great than willingly to adventure on the ways of sin Obedience is that good that beauty and comeliness of the Soul that conformity with the holy will of God that hath peace and sweetness in it the hardest of it truly delighful even in present and hereafter sully Would we learn to consider it thus to know sin to be the greatest Evil and the holy will of God the highest good it would be easie to perswade and prevail much in this to eschew the one and do the other These do not only reach the actions but require an intrinsecal aversion of the heart from sin and propesionn to holiness and love of it Eschew The very motion and bias of the Soul turn'd from sin and carried towards God and this is principally to be considered by us and enquir'd after within us an abhorrence of sin as the Scripture speaks not simple forbearing but hating and loathing it and this springing from the love of God Ye that love the Lord hate Evil you will do so cannot choose but do so and so know that Love to him to be upright and true And where this is the avoidance of sin and walking in holiness doing good will be 1. More constant not wavering with the variation of outwards of occasion or society or secrecy but going on in its natural course as the Sun is as far from the earth and goes as fast under a cloud as when 't is in our sight and goes cheerfully because from a natural principle rejoyceth as a strong Man to run Psal. 19. thus the obedience of a renewed Mind And 2. More Universal viz. of all sin as natural antipathies are against the whole kind of any thing 3. More exact keeping a far off from the very appearances of sin and from all the inducements and steps towards it and this is the true way of eschewing it Not a little time of constrain'd forbearance during a night or the day of participating of the Communion or a little time before them and some few days after them for thus with the most sin is not dispossess'd and cast out but retires inward and lurks in the heart being beset with those Ordinances knows they last but a while and therefore it gets into its strength and keeps close there till those be out of sight and disappear again and be a good way off that it thinks it self out of their danger a good many days past and then it comes forth and returns to act it self with liberty ' and with more vigour as it were to regain the time it hath been forced to lose and lie idle in They again miss in the right of this eschewing that think themselves possibly some Body in it in that they do avoid the gross sins wherein the vulgar sort of sinners wallow or do eschew such evils as they have little or no inclination of nature to but where the heart stands against sin as a breach of God's Law and an offence against His Majesty as Ioseph shall I do this evil and sin against God there it will carry against all kind of sin the most refined and the most beloved sin wherein the Truth of this aversion is most try'd and approv'd as they that have a strong natural dislike of some kind of meat dress it as you will and mingle it with what they love best yet will not willingly eat of it and if they be surpriz'd and deceiv'd some way to swallow some of it yet they will find it after and be restless till they have vomited it up again Thus is it with the heart that hath that inward contrariety to sin wrought in it by a new Nature no reconcilement with it nor with any kind of it as those deadly Feuds that were against whole Families and Names without exception No fellowship with the unfruiâ—ful works of darkness as the Apostle speaks for what agreement betwixt light and darkness And this hatred of sin works most against sin in a Man's self as in things we abhor our reluctance rises most where they are nearest us a Godly Man hates sin in others as hateful wheresoever 't is found but because 't is nearest him in himself he hates it most there They who by their nature and breading are somewhat delicate like not to see any thing uncleanly any where but least in their own House and upon their own Cloaths or skin This makes the Goldly Man indeed sly not only the Society of Evil Men but from himself goes out of his old self and till this be done a Man does not indeed sly sin but carries it still with him as an evil Companion or an evil Guide rather that misleads him still from the Paths of Life And there is much first in the true discovery and then the through disunion of the heart from that sin which is most of all a Man's self that from which he can hardliest escape that besets him most and lieth in his way on all hands hath him at every turn to disengage and get free from that to eschew that evil And the task in this is the harder if this evil be as oftentimes it may be not some gross one but more subtile that is less seen and therefore not so easily avoided but for this an impartial search must be used if it be amongst those things that seem most necessary and that cannot be wanting an Idol hid amongst the stuff yet thence must it be drawn forth and cast out The right eschewing of evil is a wary avoidance of all occasions and beginnings of it fly from sin says the Wiseman as from a Serpent not to be tampering with it and coming near it and thinking to charm it fâ—r who will not laugh at the Charmer that is bit with a Sâ—rpâ—nt as he says he that thinks he hath power and skill to handle it without danger let him observe Solomon's â—â—vice concerning the strange Woman he says not only go not into her House but remove thy way far from her and â—ome 〈◊〉 near the Door of her House So teaches he wisely for the avoiding that other sin near to it look not on â—he Wine when 't is red in the Câ—p. They that are bold and adventurous are 〈◊〉 wounded thus he that reâ—â—â—â—th 〈◊〉 shall be hurt thereby If we know our own weakness and the strength of sin we will fear to â—â—pose our selves to hazards and even abridge our selves of some things lawful when they prove dangerous for he that will do always all he lawfully may shall often do something that lawfully he may not Thus for the other
Faith in that his Glory and then think thy self too good to serve any base lust look down on Sin and the World with a holy disdain being united to him who is so exalted and so glorious And let not thy mind creep here engage not thy Heart to any thing that Time and this Earth can afford Oh! why are we so little there where there is such a spring of delightful and high thoughts for us If ye be risen with Christ seek those things which are above where he sits what mean you are ye such as will let go you interest in this once crucified and now glorified Jesus if not why are ye not more like it why does it not possess your hearts more ought it not to be thus should not our hearts be where our Treasure where our blessed Head is Oh! how unreasonable how unfriendly is it how much may we be ashamed to have room for earnest thoughts or desires or delights about any thing beside him Were this by these that have right in it much wrought upon the heart would there be found in them any ingagement to the poor things that are passing away would death be a terrible word yea would it not be one of the sweetest most rejoycing thoughts to solace and ease the heart under all pressures to look forward to that day of Liberty This inâ—ectious Disease may keep possession all the Winter and grow hot with the year again do not flatter your selves anâ— think its past you have yet remembring strokes to keep it in your eye But however shall we abide still herâ—â— or is there any thing duly weighed why we should desire it well if ye would be untied beforehand and so feel it less this is the only way look up to him who draws up all hearts that do indeed behold him then I say thy heart shall be removed beforehand and the rest is easie and sweet when that 's done all is gained And consider how he desires the compleating of our union Shall it be his begging and earnest desire and shall it not be ours too that where he is there we may be also with patient submission yet striving by desires and suits looking out for our release from this Body of Sin and death The End of the Third Chapter 1 Ep. St. Peter Chap. IV. Ver. 1. Forasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin THE main of a Christians duty lies in these two patience in suffering and avoidance of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they have a natural influence each into the other altho affliction simply doth not yet affliction sweetly and humbly carried doth purifie and disingage the heart from sin weans it from the world and the common wayes of it And again holy and exact walking keeps the Soul in a sound healthful temper and so enables it to patient suffering to bear things more easily as a strong body endures fatigue heat and cold and hardship with ease a small part whereof would surcharge a sickly constitution The conscience of Sin and careless unholy courses do wonderfully weaken a Soul and distemper it so that it is not able to endure much every little thing disturbs it Therefore the Apostle hath reason as to insist on these two points so much in this Epistle so to interweave so often the one with the other pressing jointly throughout the chearful bearing of all kind of afflictions and the careful forbearing all kind of Sin and out of the one discourse slides into the other so here And as the things agree in their nature so in their great Pattern and Principle jesus Christ and the Apostle still draws both from thence that of Patience ch 3. ver 18. that of Holiness here Forasmuch then as Christ hath suffered for us c. The chief study of a Christian and the very thing that makes him to be a Christian is conformity with Christ. This is the Sum of Religion said that wise Heathen to be like him whom thou worshippest But the example being in it self too sublime is brought down to our view in Christ the brightness of God veil'd and veil'd in our own flesh that we may look on it The inaccessible Light of the Deity is so attempered in the humanity of Christ that we may read our Lesson by it in him and may direct our walk by it and that truly is our only way nothing but wandring and perishing in all other wayes darkness and misery out of him but he that follows me says he shall not walk in darkness And therefore is he set before us in the Gospel in so clear und lively colours that we may make this our whole endeavour to be like him Consider here 1. The high ingagement to this conformity 2. The nature of it 3. The actual improvement of it The ingagement lies in this that he suffered for us Of this before only in reference to this had he come down as some have mis-imagined it only to set us this perfect way of obedience and give us an example of it in our own nature this had been very much that the Son of God would descend to teach wretched man and the great King to descend into man and dwell in a Tabernacle of Clay to set up a School in it for such ignorant accursed creatures and did in his own person act the hardest lessons both in doing and suffering to lead us in both But the matter goes yet higher than this Oh! how much higher hath he suffered not simply as our rule but as our Surety and in our stead He suffered for us in the flesh We the more obliged to make his suffering our example because it was to us more than an example it was our ransom This makes the conformity reasonable in a double respect 1. It is due that we follow him who led thus as the Captain of our Salvation that we follow in suffering and in doing seeing both were so for us its strange how some Armies have addicted themselves to their head to be at his call night and day in Summer and Winter to refuse no travel or endurance of hardship for him and all only to pleasure him and serve his inclination and ambition as Caesar's trained bands especially the eldest of them a wonder what they endured in countermarches and tracing from one Country to another But besides that our Lord and Leader is so great and excellent and so well deserves following for his own worth this lays upon us an obligation beyond all conceiving that he first suffered for us that he endured such hatred of Men and such wrath of God the Father and went through death so vile a death to procure our life what can be too bitter to endure or too sweet to forsake to follow him Were this duly considered would we cleave to our lusts or to our ease would we
give thy Soul to him to keep upon terms of liberty to sin he will turn it out of his Doors and remit it back to thee to look to as thou wilt thy self yea in the ways of sin thou dost indeed steel it back and carriest it out from him thou puttest thy self out of the compass of his defence goest without the trenches and art at thine own hazard expos'd to armies of mischiefs and miseries Inf. This then is primely to be lookt to you that would have safety in God in evil times beware of evil ways for in these it cannot be if you will be safe in him you must stay with him and in all your ways keep within him as your fortress now in the wayes of sin you run out from him Hence 't is we have so little establisht confidence in God in times of trial we take ways of our own and will be gadding and so we are surprized and taken as they that are often venturing out into the enemies reach and cannot stay within the walls 't is no idle repetition Psal. 91. 1. He that dwelleth in the secret place of the most high shall abide under the shaddow of the Almighty He that wanders not out but stays there shall find himself there hid from danger They that rove out from God in their ways are disquieted and tossed with fears this is the fruit of their own ways but the Soul that is indeed given to him to keep keeps near him Study pure and holy walking if you would have your confidence firm and have boldness and joy in God you will find it that a little sin will shake your trust and disturb your peace more than the greatest sufferings yea in those your assurance and joy in God will grow and abound most if sin be kept out that 's the trouble feast that unquiets the Conscience which while it continues good is a continual feast so much sin as gets in so much peace will go out afflictions cannot break in upon it to break it but sin doth All the winds that blow about the Earth from all points stir it not only that within the bowels of it makes the Earthquake I do not mean that for infirmities a Christian ought to be discouraged but take heed of walking in any way of sin for that will unsettle thy confidence innocency and holy walking makes the Soul of a sound constitution that the counter blasts of affliction wear not out nor alter it not sin makes it sickly and crazy that it can endure nothing therefore study to keep your Consciences pure and they shall be peacable yea in the worst times readily most peacable and best furnisht with spiritual confidence and comfort Commit the keeping of their Souls The Lord is an entire protectot he keeps the bodies yea all that belongs to the believer and as much as is good for him makes all safe keeps all his bones not one of them is broken yea says our Saviour the very hairs of your head are numbered But that which is in the Believers account and in Gods account so certainly in it self most precious is principally committed and received into keeping their Souls They would gladliest be secured in that here that shall be safe in the midst of all hazards That whatsoever be lost that may not that 's the Jewel therefore the prime care of that if it be safe all is well 't is riches enough What shall it profit a man though he gain the whole World says our Saviour and lose his Soul and so what shall it disprofit a Man though he lose the whole World if he gain his Soul Nothing at all When times of trial come Oh! what a bustle to hide this and that to fly and carry away and make safe that which is but trash and rubbish to the precious Soul but how few thoughts of that were we in our wits that would be all at all times not only in trouble but in days of peace Oh! how shall I make sure about my Soul let all go as it may can I be secured and perswaded in that point I desire no more Now the way is this commit them to God this many say but few do give them into his hand lay them up there so the word is and they are safe and may be quiet and composed In patience possess your Souls says our Saviour impatient freting Souls are out of themselves their owners do not possess them Now the way to possess them our selves in patience is thus to commit them to him in confidence then we only possess them when he keeps them They are easily disquieted and shakt in peices while they are in our hands but in his hand they are above the reach of dangers and fears Inf. Now this is the proper act of Faith rolls the Soul over on God ventures it in his hand and rests satisfied concerning it being there And there is no way but this to be quiet within to be impregnable and unmoveable in all assaults and changes fixed believing on free love therefore be perswaded to resolve in that not doubting and disputing whether shall I believe or no shall I think he will suffer me to lay my soul upon him to keep so unworthy so guilty a Soul were it not presumption Oh! what saist thou why doest thou thus dishonour him and disquiet thy self if thou hast a purpose to walk in any way of wickedness indeed thou art not for him yea thou comest not near him to give him thy Soul but wouldest thou have it delivered from sin rather then from trouble yea rather than from hell is that the chief safety thou seekest to be kept from iniquity from thine iniquity thy beloved sins doest thou desire to dwell in him and walk with him then whatsoever is thy guiltiness and unworthiness come forward and give him thy Soul to keep if he should seem to refuse it press it on him if he stretch not forth his hand lay it down at his foot and leave it there and resolve not to take it back say Lord thou hast made us those Souls thou callest for them again to be committed to thee here is one it is unworthy but what Soul is not so is most unworthy but therein will the riches of thy grace appear most in receiving it and leave it with him and know he will make thee a good accompt of it Now lose goods or credit or friends or life it self it imports not the main is sure if so be thy Soul be out of hazard I suffer these things for the Gospel says the Apostle nevertheless I am not ashamed why for I know whom I have trusted and am perswaded that he is able to keep that which I have committed to him against that Day Now the ground of this confidence is in these two in him whom we trust ability and fidelity There is much in perswasion of the power of God though few think they question that there is in us secret
after the Holy Sacrament then will he set on most eagerly when he knows of the richest booty the Pyrats that lets the Ships pass as they go by empty watch them well when they return richly loaden so doth this great Pyrate Did he not assault our Saviour straight after his Baptism And that we may watch to be sober the instruction is military a Souldier drunk is not fit to be on the watch this most of us are with our several fancies and vanities and so exposed to this adversary yea when we have gained some advantage in a conflict or when the enemy seems to retire and be gone yet even then to be watchful yea then especially how many presuming on false safeties that way and sitting down to carouze or lying down to sleep have been reassaulted and cut off Oh! beware when you think your selves most safe that very thought makes you least safe keep always your Spirits free of surcharges and lavish profusion upon the World applying your hearts to any thing in it siting down to 't Oh! no. Gideons Army fit to follow God and be victorious in him not lying down to drink but taking of it only as for necessity in passing Take our Saviours own word Take heed lest at anytime your hearts be surcharged with surfetings and drunkenness and the cares of this life those will overcharge you and make you drunk and cast you asleep Oh! mind your work and your warfare always more than your ease and pleasure seek it not here your rest is not here Oh! poor short rest if it were but follow the Lord Jesus through conflicts and sufferings a little while and you shall have certain victory and after it everlasting triumph rest and pleasure and a feast that shall not end where there is neither danger of surfetting nor wearying but pure and perpetual delight in this perswasion you should be abstinent and watchful and endure hardship as good Souldiers of Jesus Christ as the Apostle speaks not entangling your selves with the affairs of this life and thus be ready for encounters stand watching and if assaulted resist Whom resist stedfast in the faith To watchfullness courage would be joyned he that watches and yields seems rather to watch to receive than to resist the enemy And this resistance would be continued even against multiplyed assaults for thou hast to deal with an enemy that will not easily give over but will try several ways and will redouble his on sets sometimes very thick to weary thee out sometimes after a little forbearance interpos'd to catch thee unawares when he is not expected but in all faint not but be stedfast in thy resistance This is easie said but how may it be how shall I be able so to do Thus stedfast in the faith The most of Men are under the power of one of these two evils Security or Distrust and out of the one we readily fall into the other Therefore the Apostle frames his exhortations and the arguments of it in opposition to both these First against Security in the former verse Be sober and watch and presses that by the proper argument of great and continuing danger Here against distrust Whom resist stedfast in the faith And adds an encouraging consideration of the common condition of the Children of God in the World Stedfast or solid by faith This is absolutely necessary for resistance a Man cannot fight upon a quagmire no standing out without a standing some firm ground to foot upon and this faith alone furnishes lists the Soul up to the firm advanced ground of the Promises and fastens it there and there it is sure even as Mount Sion that cannot be removed He says not stedfast by your own resolutions and purposes but stedfast by faith the power of God by faith becomes ours for that is contain'd and engag'd in the Word of Promise faith lays hold there and there finds Almighty strength and this is our victory says the Apostle St. Iohn whereby we overcome the World even our faith so it is our victory whereby we overcome the Prince of this World Whom resist stedfast in the faith And universally all difficulties and all enemies are overcome by faith faith sets the stronger Lyon of the Tribe of Iudah against this roaring Lyon of the bottomless pit that delivering Lyon against this devouring Lyon When the Soul is surrounded with enemies on all hands so that there is no way of escape faith flies above them carries up the Soul and takes refuge in Christ and there is safe that 's the power of faith sets a Soul in Christ and there it looks down upon all tentations as at the bottom of the Rock breaking themselves into foam When the floods of tentations rise and gather so great and many that the Soul is even ready to be swallow'd up then by Faith it says Lord Jesus thou art my strength I look to thee for deliverance now appear for my help and thus it overcomes guilt of sin that 's answered by his blood power of sin conquered by his spirit and afflictions that arise are nothing to these his love and gracious presence makes them sweet and easie We mistake if we think to do any thing or be any thing without him and we mistake again if we think any thing too hard to be done or suffered with him without me you can do nothing says he and I am able to do all things or can all things so the Apostles word is through Christ that strengthens me All things Oh! that is a big word yet a true word and thus made good through Christ impowering me that frees it both from falsehood and vanity A humble confidence for it is not in himself but in Christ and this boasting is good my Soul shall make her boast in God says David Oh! they have only warrant to boast and to triumph even before the victory that do it in that stile and may give a challenge to all the World to all adverse powers of Earth and Hell as the Apostle doth in his own and every Believers name Rom. 8. 38. see the victory recorded and in this same way Apec 12. 11. and they overcame him But how by the blood of the Lamb and the word of their testimony that blood and the word of their testimony believing that word concerning that blood these are the strength and victory of a Christian Inf. Although then thou seest thy self the most witless and weakest and findest thy self nothing but a prey to the powers of darkness yet know that by believing the wisdom and strength of Christ is thine thou art and oughtest to find thy self all weakness but he is all strength almightiness it self Learn to apply his victory and so it is thine be strong how in him and the power of his might But thou wilt say I am often foiled yea I cannot find that I prevail at all against mine enemies but they still against me yet rely on him he
he is the Lord our maker Power Is here not only ability but authority and Royal Soveraignity that as he can do all things he rules and governs all things is King of all the World Lord paramount all hold their Crowns of him and the Shields of the Earth belong unto God he is greatly to be exalted disposeth of States and Kingdoms at his pleasure establisheth or changeth turns and overturns as seems him good and hath not only might but right to do so He is the Most High ruling in the Kingdoms of the Children of Men and giving them to whomsoever he will and readily pours contempt upon Princes when they contemn his power The term for ever Even in the short Life of Man Men that are raised very high in place and popular esteem may and often do out live their own Glory but the Glory of God lasteth as long as himself for he is unchangeable his Throne is for ever and his wrath for ever and his mercy for ever and therefore Glory for ever Inf. 1. Is it not to be lamented that he is so little glorify'd and prais'd that the Earth being so full of his goodness is so empty of his praise from them that enjoy and live upon it How far are the greatest part from making this their great work to exalt God and ascribe power and glory to his name for that all their ways are his dishonour seek to advance and raise themselves to serve their own Lusts and pleasures and altogether mindless of his glory the Apostles complaint holding good against us all seeking our own things and none the things of the Lord Iesus Christ true some there are but as his meaning is so few that they are as it were drown'd and smother'd in the crowd of self seekers so that they appear not After all the judgments of God upon us how doth still luxury and excess uncleanness and all kind of profaness out-dare the very light of the Gospel and rule of holiness shining in it scarce any thing a matter of common shame and scorn but the power of godliness turning indeed our true glory into shame and glorying in that which is indeed our shame Holiness not only our true glory but that wherein the ever glorious God doth especially glory and hath made known himself so much by that name the holy God And that which is the express stile of his glorious praises uttered by Seraphims Isa. 6. Holy holy holy is the Lord of Hosts the whole Earth is full of his Glory Instead of sanctifying and glorifying this holy name how doth the Language of Hell oaths and cursâ—s abound in our Streets and Houses that blessed name that Angels are blessing and praising abused by base worms Again notwithstanding all the mercies multiply'd upon us in this Land where are our praises our Songs of deliverance our ascribing glory and â—ower to our God who hath prevented us with loving kindness and tender mercies hath removed the stroaks of his hand and made Cities and Villages populous again that were left desolate without Inhabitants Oh! why do we not stir up our hearts and one another to extol the name of our God and say give unto the Lord Glory and strengthâ— give unto the Lord the glory due to his name have we not seen the pride and glory of all flesh stain'd and abased were there ever affairs and times that more discovered the folly and weakness of Men and the Wisdom and power of God Oh! were our hearts set to magnifie him that word often repeated in that Psalm Psal. 107. Oh! that Men would praise the Lord for his goodness and his wonderful works to the Children of Men. Inf. 2. But what wonder that the Lord loses the reverence of his praises at the hands of the common ungodly World when even his own people fall so far behind in it as usually they do the dead cannot praise him but that they that he hath quickned by his Spirit should yet be so surprised with deadness and dullness as to this Exercise of exalting God this is very strange for help of this 1. We should seek after a fit temper labour to have our hearts brought to a due disposition for his praises and 1. That they be spiritual spiritual services require that but this most as being indeed the most spiritual of all affection to the things of this Earth draw down the Soul and make it so low set that it cannot rise to the height of a Song of praise and thus if we observ'd our selves we would find that when we let our hearts fall and entangle themselves in any inferiour desires and delights as they are unfitted generally for holy things so especially for the praises of our holy God Creature loves abase the Soul and turn it to Earth and praise is altogether heavenly 2. Seek a heart purify'd from self-love and possest with the love of God the heart that is ruled by its own interest is scarce ever content still subject to new disquiet self is a vexing thing for readily all things do not sute our humours and wills and the least touch that is wrong to a selfish mind distempers it and disrelishes all the good things about it a childish condition it is if crost but in a toy throw away all Whence are our frequent frettings and grumblings and that we can drown a hundred high favours in one little displeasure and still our finger is upon that string more male-content and repining for one little cross than praises for all the mercies we have received Is not this evidently the self-love that abounds in us Whereas were the love of God predominant in us we would love his doings and disposals and bless his name in all whatsoever were his will would in that view be amiable and sweet to us however in it self harsh and unpleasant Thus would we say in all this is the will and the hand of my Father who doth all wisely and well blessed be his name The Soul thus framed would praise in the deep of troubles not only in outward afflictions but in the saddest inward condition would be still extolling God and saying however he deal with me he is worthy to be loved and praised he is great and holy he is good and graâ—cious and whatsoever be his way and thoughts towards me I wish him glory if he will be pleased to give me light and refreshment blessed be he and if he will have me to be darkness again blessed be he glory to his name yea what though he should utterly reject me is he not for that to be accounted infinitely merciful in the saving of others must he cease to be praise worthy for my sake if he condemn yet he is to be praised being merciful to so many others yea even in so dealing with me is he to be praised for in that he is just Thus would pure love reason for him and render praise to him but our ordinary way is most untoward