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
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
unto God looking upon misery as a sufficient incentive of pity and mercy without the ingredient of any other consideration 'T is a pure vulgar piece of goodness to be helpful and bountiful to Friends or to such as are within appearance of requital 't is a trading kind of Commerce that but pity and bounty that needs no inducements but the meeting of a fit Object to work on where it can expect nothing save only the priviledge of doing good which in it self is so sweet is God-like indeed who is rich in bounty without any necessity yea or possibility of return from us for we have neither any thing to confer upon him nor hath he need of receiving any thing who is the spring of Goodness and of Being And that we may the better understand him in this he is pleas'd to express this merciful nature in our notion and language by bowels of mercy and pity and the stirring and sounding of them and Ps. 103. The pity of a Father and Is. 49. of a Mother nothing tender and significant enough to express his compassions Hence our Redemptions Is 63. 9. hence all our hopes of Happiness The gracious Lord saw his poor Creatures undone by sin and no power in Heaven nor in Earth able to rescue but his own alone therefore his pity was moved and his hand answers his heart his own arm brought Salvation he sent the Deliverer out of Sion to turn away iniquity from Iacob And in all exigences of his Children he is overcome with their Complaints cannot hold out against their moanings he may as Ioseph seem strange for a while but cannot act that strangeness long his heart moves and sounds to theirs gives the Eccho to their Griess and Groans as they say of two strings that are perfect Unisons touch the one the other also sounds Ier. 31. 19. Oh the unspeakable priviledge to have him for our Father who is the Father of Mercies and Compassions and those not barren fruitless pityings for he is withal the God of all consolations do not think that he can shut out a bleeding Soul that comes to him and refuse to take and to bind up and heal a broken heart that offers it self to him puts it self into his hand and intreats his help doth he require pity of us and doth he give it to us and is it not infinitely more in himself all that is in Angels and Men is but an insensible drop to that Ocean Let us then consider both that we are oblig'd to pity especially to our Christian Brethren and to use all means for their help within our reach to have bowels stirr'd with the reports of such bloodsheds and cruelties as come to our ears and to bestir our selves according to our Places and Power for them but sure all are to move this one way for their help to run to the Throne of Grace if your bowels sound for your Brethren let them sound that way for them to represent their estate to him that hath highest both pity and power for he expects to be rememoranced by us he put that office upon his People to be his Recorders for Zion and they are Traytors to it that neglect the discharge of that place Courteous The former relates to the Afflictions of others this to our whole carriage with them in any condition and yet there is a particular regard of it in communicating good supplying their wants or comâ—orting them that are distress'd that it be not done or rather I may say undone in doing with such supercilious roughness venting either in looks or words or any way that sowrs it and destroys the very being of a Benefit and turns it rather into an injury and generally the whole Conversation of Men is made unpleasant by cynical harshness and disdain This the Apostle recommends is contrary to that Evil not only in the Superfice and outward Behaviour No Religion doth not prescribe nor is satisfied with such courtesie as goes no deeper than words and gestures which sometimes is most contrary to that singlâ—ness Religion owns these are the upper Garments of Malice siluting him aloud in the Morning whom they are undermining all the day and sometimes tho' more innocent yet it may be troublesome meerly by the vain affectation and excess of it and even this becomes not a wise Man much less a Christian an over study or acting of that is a token of emptiness and is below a solid mind though they know such things and could outdo the studiers of it yet they as it indeeds deserves do despise it Nor is it that graver and wiser way of external plausible Deportment that answers fully this Word 't is the outer half indeed but the thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radical sweetness in the Temper of the Mind that spreads it self into a Man's Words and Actions and this nâ—t meerly natural a gentle kind disposition which is indeed a natural advantage that some have but this is spiritual from a new Nature descended from Heaven and so in its Original and Nature far excels the other supplies it where it is not in Nature and doth not only increase it where it is but elevates it above it self renews it and sets a 〈◊〉 excellent stamp upon it Religion is in this mistaken sometimes in that men think it imprints an unkindly roughness and austerity upon the mind and carriage indeed it bars and banishes all vanity and lightness and all compliance and easie partaking with sin Religion strains and quite breaks that point of false and injurious courtesie to suffer thy Brother's Soul to run hazard of perishing and to share of his guiltiness by not admonishing him after that seasonable and prudent and gentle manner for that indeed would be studied that becomes thee as a Christian and that particular reâ—â—â—ctive manner that becomes thy Station These things rightly qualifying it it doth no wrong to good manners and the courtesie here enjoyn'd but is truly a part of it by due admonishments and reproofs to seek to reclaâ—â— a Sinner 't were worst unkindness not to do 't thou shalt not hate thy Brother c. But that which is true lovingness of heart and carriage Religion doth not only no way prejudice but you see requires it in the Rule and where it is wrought in the Heart works and causes it there fetches out that crookedness and harshness that is otherwise invincible in some humours Isa. 11. Makes the Wolf dwell with the Lamb. This Christians should study and belie the prejudices of the World that they take up against the Power of Godlinefs to be inwardly so Minded and of such outward Behaviour as becomes that Spirit of Grace that dwells in them to endeavour to gain those that are without by their kind obliging Conversation In some copies 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humble and indeed as this is excellent in it self and a chief character of a Christian it agrees well with all these
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
a spiritual trial or tentation my grace sufficient for thee And where the Lord doth thus 't is certainly better for the time than the other would be Observe here his cars are to the Righteous but his eyes are on them too they have not so his ear as blindly to give them what they ask whether it be fit or no but his eye is on them to see and consider their estate and to know better than themselves what is best and accordingly to answer This is no prejudice but a great Priviledge and Happiness of his Children that they have a Father that knows what is fit for them and with-holds no good from them And this commutation and exchange of our requests a Christian observing may usually find out the particular answer of their Prayers and if sometimes they do not than not to subtilize and amuse themselves so much in that but rather to keep on to the exercise knowing as the Apostle speaks in another case this for a certain that their labour shall not be in vain in the Lord and as the Prophet hath it he hath not said unto the House of Jacob seek ye me in vain 3. Only this we should always remember not to set bounds and limits to the Lord in point of time to set him a day that thou wilt attend so long and no longer how patiently will some men bestow long attendance on others where they expect some very poor good or courtesie at their hands but we are very brisk and hasty with him who never delays us but for our good to ripen those Mercies for us that we as foolish Children would pluck while they are green and have neither that sweetness and goodness in them which they shall have in his time All his works are done in their season were there nothing to check our impatiences but his Greatness and the greatness of those things we ask for and our own unworthiness these might curb them and perswade us how reasonable it is that we wait He is a King well worth waiting on and there is in the very waiting on him an honour and happiness far above us and the things we seek are great forgiveness of Sins evidence of Sonship and Heirship Heirship of a Kingdom and we condemned Rebels born Heirs of the bottomless Pit and shall such as we be in such haste with such a Lord in so great requests but the attendance that this reason enforces is sweetned by the consideration of his Wisdom and Love that he hath foreseen and chosen the very hour for each mercy fit for us and will not slip it a moment Never any yet repented their waiting but found it fully compens'd with the opportune answer in such a time as then they are forc'd to confess was the only best I waited patiently says the Psalmist in waiting I waited but it was all well bestowed he inclin'd to me and heard my cry brought me up c. and then after falls into admiration of the Lord's method his wonderful workings and thoughts to us-ward while I was waiting and saw nothing thy thoughts were towards and for me and thou didst then work when thy goodness was most remarkable and wonderful When thou art in great affliction outward or inward thou thinkest it may be he regards thee not yea but he doth Thou art his Gold he knows the time of refining thee and then taking thee out of the Furnace he is verst and skillful in that work Thou sayest I have cried long for power against sin and for some evidence of pardon and find no answer to either yet leave him not he never yet cast away any that sought him and staid by him and resolv'd whatsoever came on 't to lie at his footstool and to wait were it all their life time for a good word or a good look from him And they chuse well that make that their great desire and expectation for one of his good words or looks will make them up and make them happy for ever and 't is he is Truth they are sure not to miss of it blessed are all they that wait for him And thou that sav'st thou canst not find pardon of sin and power against it yet consider whence are those desires of both that thou once didst not care for why doth thou hate that sin which thou didst love and art troubled and burden'd with the guilt of it under which thou wentest so easily and didst not feel before are not these something of his own work yes sure and know he will not leave it unfinished nor forsake the work of his hands his eye may be on thee tho thou seest him not and his ear open to thy cry tho for the present he speaks not to thee as thou desirest 'T is not said that his Children always see and hear him sensibly but yet when they do not he is beholding them and hearing them graciously and will shew himself to them and answer them seasonably Psal. 22. 2. I cry in the day time and thou hearest not c. Yet will not he entertain hard thoughts of God nor conclude against him thou art holy v. 3. where by Holiness is meant his faithfulness I conceive to his own as follows that he inhabites the praises of Israel to wit for the Favours he hath shewed his people as v. 4. Our Fathers trusted in thee Let the Lord's open ear perswade us to make much use of it be much in this sweet and fruitful exercise of Prayer together and apart in the sense of these three Considerations mentioned above The Duty the Dignity and the Utility of Prayer 'T is due to the Lord to be worship'd and acknowledg'd thus as the Fountain of Good How will men crouch and bow one to another upon small requests and he only neglected by the most from whom all have all Life and Breath and all Things as the Apostle speaks in his Sermon Acts 17. 25. 2. And then the Dignity of this to be admitted into so near converse with the highest Majesty were there nothing to follow no answer at all Prayer pays it self in the Excellency of its Nature and the sweetness that the Soul finds in it poor wretched Man to be admitted into Heaven while he is on Earth and there to come and speak his mind freely to the Lord of Heaven and Earth as his Friend as his Father to empty all his Complaints into his Bosom to refresh his Soul in his God wearied with the Follies and Miseries of the World Where any thing of his love this is a priviledge of highest sweetness for they that love find much delight to discourse together and count all hours short and think the day runs too fast that is so spent and they that are much in this exercise the Lord doth impart his secrets much to them 3. And the most profitable exercise no lost time as prophane hearts judge it but only gain'd all blessings attend this work the richest traffick
sealed it that then the Grave had indeed shut her mouth upon him it appeared a done business to them and lookt very compleat-like in his Enemies eyes and very desperate like to his Friends his poor Disciples and Followers were they not near the point of giving over when they said This is the third day c. And we thought this had been he that should have delivered Israel And yet he was then with them who was indeed the Deliverer and Salvation of Israel that rolling of the Stone to the Grave was as if they had rolled it towards the East in the night to stop the rising of the Sun the next Morning much further above all their Watches and power was this Sun of Righteousness in his rising again That body that was enâ—omb'd was united to the Spring of Life the Divine Spirit of the Godhead that quickened it Obs. 1. Thus the Church which is likewise his Body when it seems undone is brought to the lowest Posture yet by vertue of that mystical Union with Jesus Christ as his Natural Body by personal Union with his Deity shall be preserved from destruction and shall be delivered and raised in due time Yet as he was nearest his exaltation in the lowest step of his Humiliation so is it with his Church when things are brought to the most hopeless appearance then shall light arise out of darkness Cum duplicantur lateres venit Moses Therefore as we ought to seek more humble Sense of Sions distress so withal not to let go this hope that her mighty Lord will in the end be glorious in her deliverance and all her sufferings and low estate shall be as a dark Soil to set off the lusture of her restorement when the Lord shall visit her with Salvation As in the rising of Jesus Christ his Almighty Power and Deity was more manifested than if he had not died and therefore we may say confidently with the Psalmist to his Lord Psal. 71. Thou which hast shewed me greâ—t and sore troubles shall quicken me again and shall bring 〈◊〉 up from the depths of the Earth thou shalt increase my greatness and comfort me on every side Yea the Church comes more beautiful out of the deepest distress let it be oâ—erwhelmed with waves yet it sinks not but rises up as only washt And in this confidence we ought to rejoyce even in the midst of our sorrows and though we live not to see them yet even in beholding afar off to be gladed with the great things the Lord will do for his Church in these later times he will certainly make bare his holy Arm in the Eyes of the Nations and all the ends of the Earth shall see the Salvation of our God His King that he hath set on his holy Hill shall grow in his Conquests and Glory and all that rise against him shall he break with a Rod of Iron He was humbled once but his glory shall be for ever as many were astonished at him his Visage being mar'd more than any Man they shall be as much astonished at his Beauty and Glory so shall he sprinkle many Nations and Kings shall shut their mouths at him According as here we find that remarkable evidence of his Divine Power in rising from the dead put to death in the Flesh but quickened by the Spirit 2. Thus a believing Soul at the lowest when to its own sense it is given over unto death and swallowed up of it as it were in the Belly of Hell yet look up to this Divine Power him whose Soul was not left there will not leave thine there Yea when thou art most sunk in thy sad apprehensions and far off to thy thinking then is he nearest to raise and comfort thee as sometimes it grows darkest immediately before day Rest on his power and goodness which never failed any that did so It is he as David says that lifts up the Soul from the Gates of Death 3. Would any of you be cured of that common Disease the fear of Death look this way and you shall find more than you seek you shall be taught not only not to fear but to love it Consider 1. His Death He died by that thou that receivest him as thy life maist be sure of this that thou art by that his death freed from the second death and that 's the great Point let that have the name which was given to the other the most terrible of all terrible things and as the second death is removed this death that thou art to pass through is I may say beautified and sweetned the ugly Visage of it becomes amiable when ye look on 't in Christ and in his death that puts such a pleasing comeliness upon it that whereas others fly from it with affrightment the Believer cannot chuse but embrace it longs to lie down in that Bed of Rest since his Lord lay in it and hath warmed that cold Bed and purified it with his fragrant Body 2. But especially looking forward to his return thence quickened by the Spirit this being to those that are in him the certain pledge yea the effectual Cause of that blessed Reâ—urrection that is in their hopes there is that Union betwixt them that they shall rise by the communication and vertue of his rising not simply by his Power so the wicked to their grief shall be raised but they by his life as theirs Therefore is it so often re-iterated Io. 6. where he speaks of himself as living and Life-giving Bread to Belivers adds I will raise them up at the last day This comfort we have even for the house of Clay we lay down and for our more considerable part our immortal Souls this his death and rising hath provided for them at their dislodging entring into that Glory where he is Now if these things were lively apprehended and laid hold on Christ made ours and the first Resurrection manifest in us quickened by his spirit to newness of life certainly there would not be a more wellcome and refreshing thought nor a sweeter discourse to us than that of death and no matter for the kind of it were it a violent death so was his Were it that we account most judgement like amongst diseases the plague was not his death very painful and was it not an accursed death and by that curse endured by him in his is not the Curse taken away to the Believer Oh! how wellcome shall that day be that day of Deliverance to be out of this woâ—ful Prison I regard not at what Door I go out at being at once freed from so many deaths and set in to enjoy him who is my life Verses 19 20 21. 19. By which also he went and preached unto the spirits in prison 20. Which sometime were disobedient when once the long-suffering of God waited in the days of Noah while the Ark was a preparing wherein few that is eight souls were saved by water 21. The like figure
so as to be pleased with that waiting for them in possibility at least of their being reclaimed knowing that however if they return not yet the Lord will not lose his own at their hands Wilt thou said these two fiery Disciples that we call for fire as Elias Oh! but the Spirit of the Dove rested on him that told them they knew not what Spirit they were of you speak of Elias and you think you are of his Spirit in this motion but you mistake your selves that comes from another spirit than you imagine instead of such sudden Jâ—stice without you look inward and see whence that is examine and correct within you When you are tempted to take ill that goodness and patience of God to sinners Consider 1. Can this be right to differ from his mind in any thing is it not our only Wisdom and ever safe Rule to think as he thinks and will as he wills And I pray you does he not hate sin more than you do is not his interest in punishing it deeper than yours And if you be zealous for his interest as you pretend then be so with him and in his way for starting from that sure you are wrong 2. Consider did he not wait for thee what had become of thee if long suffering had not subserv'd his purpose of further mercy of free pardon to thee and why will thou not always allow that to which thou art so much obliged would'st thou have the Bridge cut because thou art so over Sure thou wilt not own so gross a thought Therefore esteem thy God still the more thou â—eest of his long suffering to sinners and learn for him and with him to bear and wait But this was not a dumb forbearance such as may serve for a surprize but continual teaching and warning joyned with it as before We see they wanted not preaching of the choicest kind he the Son of God by his Eternal Spirit went and preached to them it was his Truth in Noah's mouth and with that we have a continued real Sermon exprest in this Verse while the Ark was preparing that spoke God's mind and every knock as the usual Observation is of the Hammers and Tools used in Building preach'd to them threatning aloud designed Judgement and Exhorting to prevent it and therefore that word is added that the long suffering of God waited or expected expected a believing of his Word and returning from their wickedness but we see no such thing followed they took their own Course still and therefore the Lord took his they had polluted the Earth with their wickedness now the Lord would have the cleansing by Repentance that being denied it must be another way by flood and because they and their sins remained one they would not part with them therefore was one work made of both they and their sins as inseparable must be cleansed away together Thus impenitency under much long suffering makes Judgement full and compleat I attest you hath not the Lord used much forbearance towards us hath he not patiently spared us and clearly warned us and waited long for the Fruit of all hath any thing been wanting have not Temporal Mercies been multiplied on us have not the Spiritual Riches of the Gospel been opened up to us And each of you for your selves consider how it s with you after so much long suffering of God that none of you can deny he hath used towards you and so many gracious Invitations with that patience have they gained your hearts or do you still remain Servants to sin still Strangers to him and formal Worshipers I beseech you think on it what will be the issue of that course Is it a light matter to you to die in your sins and to have the wrath of God abiding on you to have refused Christ so often and that after you have been so often requested to receive Salvation after the Lord hath followed you with intreaties hath called to you so often why will ye die yet wilfully to perish and withal to have all these come in and accuse you and make your burden heavier would you willingly die in this estate if not then think that yet he is waiting if at length you will return this one day more of his waiting you have and of his speaking to you and some that were here with you the last day are taken away since Oh! that we were wise and would consider our latter end tho' there were neither Sword or Pestilence near you you must die and for any thing you know quickly why wear you out the day of Grace and those precious Seasons still as uncertain of Christ yea as indiligent after him as you were long ago as you love your Souls be more serious in their business this was their undoing they were all for present things they eat and drank they married in a continued course without ceasing and without minding their after-estate they were drowned in these things and that drowned them in a Flood Noah did eat and drink but his main Work was in that time the preparing of the Ark. The necessities of this Life the Children of God are tied to and fore't to bestow some time and pains on them but the thing that takes up their Hearts that which the bent of their Souls is set on is their interest in Jesus Christ and all your wise designs are but a pleasing madness till this be chief with you Others have had as much of God's patience and as fair opportunity as you whose Souls and Christ have never met and now know that they never shall they had their time of worldly projects and enjoyment as you now have and followed them as if they had been immortally to abide with them but they are past away as a Shadow and we are posting after them and within a while shall lie down in the dust Oh! how happy they whose hearts are not here trading with vanity and gathering vexation but whose thoughts are on that blessed life above trouble Certainly they that pass for fools within the World are the only Children of wisdom that have renounced their lusts and their own wills have yielded up themselves to Jesus taken him for their King and have their minds resting on him as their Salvation While the Ark was a preparing Obs. 1. The delay of the Lords determined Judgement on the ungodly was indeed long-suffering towards them but here was more in it to Noah and his Family the providing for their preservation and till that was compleated for them the rest were spared Thus the very forbearance that the ungodly do enjoy is usually involv'd with the interest of the godly somthing of that readily goes into it and so it is in a great part for their sakes that the rest are both spared and are furnisht with common mercies The Saints are usually the scorn and contempt of others yet are by that love the Lords carries towards them the very Arches Pillars of States
but true willingness of heart so this willingness should not arise from any other but pure affection to the work not for filthy gain but purely from the inward bent of the mind As it should not be a compulsive or violent motion by necessity from without so it should not be an artificial motion by weights hung on within avarice love of gain the former were a wheel driven or drawn going by force the latter little better as a Clock made go by art by paces hung to it But a natural motion as that of the heavens in their course a willing obedience to the Spirit of God within moving a Man in every part of this holy work that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his mind carried to it as the thing he delights in loves to be exercised in it There may be in a faithful Pastor very great reluctances in ingaging and adhereing to the work upon a sense of the excellency of it and his unfitness and the deep apprehension of those high interests the glory of God and the Salvation of Souls and yet he enter into it and continues in it with this readiness of mind too that is with most single and earnest desires of doing all he can for God and the flock of God only grieved that there is in him so little suitableness of heart so little holiness and acquaintance with God for enabling him to it but might he find that he were satisfied and in attendance upon that goes on and waits and is doing according to his little skill and strength and cannot leave it is constrained indeed but all the constraint is that of love to Iesus and for his sake to the Souls he hath bought and all the gain sought is to gain Souls to Christ which is far different from the constraint and that gain here discharged yea is indeed that very willingness and readiness of mind which is opposed to that other constraint this without this within that other gain is base filthy gain this noble and divine Inf. 1. Far be it from us that necessity and constraint be the thing that moves us in so holy a work The Lord whom we serve sees into the heart and if he find not that primely moving accounts all our diligence nothing And let not base earth be within the cause of our willingness but a mind toucht with Heaven It is true the tentations of earth with us in matter oâ— â—gain are not great but yet the heart may cleave to them as much as if they were much greater and if it do cleave to them they shall ruin us as well a poor stipend and glebe if the affection be upon them as a great Denary or Bisâ—oprick if a Man fall into it he may drown in a small brook being under water as well as in the great Ocean Oh! the little time that remains let us joyn our desires and endeavours in this work bend our strength to him that we may have joy in that day of reckoning And indeed there is nothing moves us aright nor shall we ever find comfort in this service unless it be from a cheerful inward readiness of mind and that from the love of Christ thus said he to his Apostle lovest thou me then feed my Sheep and feed my Lambs love to Christ begets love to his peoples Souls that are so precious to him and a care of feeding them he devolves the working of love towards him upon his flock for their good puts them in his room to receive the benefit of our services which cannot reach him in himself he can receive no other profit from it It is love much love gives much unwearied care and much skill in this charge How sweet is it to him that loves to bestow himself to spend and be spent upon his service whom he loves Iacob in the same kind of service endured all and found it light by reason of love the cold of the nights and the heat of the days seven years for his Rachel and they seemed to him but a few days because he loved her Love is the great endowment of a Shepherd of Christs flock He says not to Peter art thou wise or learned or eloquent but lovest thou me then feed my Sheep The third evil is ambition and that is either in the the affecting of undue authority or the overstraining and tyrannical abuse of due authority or to seek these dignities that suit not with this charge which is not Dominium but Ministerium Therefore discharg'd Luke 22. There is a ministerial authority to be used in discipline and more sharpness with some than others but still lowlinâ—ss and moderation predominant and not domineâ—ring with rigour rather being examples to them in all holiness and especially in humility and meekness wherein our Lord Jesus particularly propounds his own example But being ensamples Such a pattern as they may stamp and print their Spirits and carriage by and be followers of you as you are of Christ and without this there is little or no fruitful teaching Well says one either teach not or teach by living so the Apostle exhorteth Timothy to be an example in word but withal in conversation that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the best printed copy But this pares off will some think all encouragements of learning No advantage no respect nor authority Oh! no it removes poor worthless encouragements out of the way to make place for one great one that is sufficient which all the other together are not that is Verse 4. And when the chief Shepherd shall appear ye shall receive a Crown of Glory that fadeth not away THou shalt loose nothing by all that restraint from base gain and vain glory and Worldly power No matter let them go for a Crown that weighs them all down that shall abide for ever Oh! how far excellent A Crown of Glory pure unmixt glory without any ingrediency of pride or sinful vanity or any danger of it And a Crown that fadeth not of such a flower as withers not not a temporary garland of fading flowers such as all here are Wo to the Crown of pride Isa. 28. 1. Though it is made of flowers growing in a fat valley yet their glorious beauty is a fading flower but this fresh and in perfect lustre to all eternity May they not well trample on base gain and vain applause that have this Crown to look to They that will be content with those let them be doing but they have their reward and it s done and gone when faithful followers are to receive theirs Joys of royal pomp marriages and feasts how soon do they vanish as a dream that of Ahazverash that lasted about half a year but then ended and how many since that gone and forgot But this day begins a triumph and a feast that shall never either be ended or be wearied of still fresh new delights all things here the choicest pleasures cloy but satisfie not Those