is in ability so is his love more or less bountiful It is said of Abashuerus he gave gifts becoming his magnificence so God gives gifts to his People suitable to his greatness becoming his Magnificence Jesus Christ is called the gift of God and what gift could God give greater John 3.16 God so loved the World that he gave his only begotten Son that whosoever beleiveth in him should not perish but have everlasting life He had but one only begotten Son and he gave him Rom. 8.32 He that spared not his own Son but deliverd him up for us all how shall he not with him also freely give us all things This is such a pledge of Gods bounty and evidence of his liberality that we need not doubt of the goodness of God in other things since God has given so high an instance as this God will give grace and glory and no good thing will he withhold from them that walk uprightly Psal 84.7 4. The love of God is the most firm and constant love alas we are poor mutable Creatures but God is an unchangable God whom he loves he loves to the end and that end is without end Therefore the loving kindness of God is said to be better then life Psal 63.3 and it is better then life upon this account because it lasts longer then life yea then all that in life we are made Partakers of for if a man live in God he lives better then in all other enjoyments whatsoever 5. The love of God is an Omnipotent love it is such as is able to effect his good pleasure to them that are the objects of his love Friends may wish us well but can do no more in some Cases but there is no blessing needful there is nothing that may be helpful to us but God is able to vouchsafe it in him dwells infinite fulness and power Thus you see from these five Reasons that this peculiar love of God is such a mercy that nothing but the want of this can make any of us miserable Application First If it be so that nothing can make that person miserable that enjoys the love of God then certainly God is no hard Master nor does he deal rigorously with his People when he suffers them to be afflicted Though he lets them meet with some troubles and calamities and many of them very smart ones too yet all this cannot be accounted harsh dealing because nothing can make them miserable that are in the love of God They may be under sufferings as the Apostles speaks 2 Cor. 4.8 They may be under straits and difficulties but in all these they are not forsaken we are troubled on every side but not distressed we are perplexed but not in despair Cast down but not cast off afflicted but not unhappy I say this may silence all those Cavils and hard thoughts that our corrupt Natures are apt to entertain concerning God especially in his providential dealings with his People 2. Inference is this If the love of God be such an eminent priviledge How dreadful then is their Case that are under the hatred of God What ever hath been said concerning the love God the greatest word that can be spoken of it is the infiniteness thereof that it is an infinite love Now the infiniteness of Gods hatred makes that as terrible and dreadful as the other is desireable infiniteness in God as it plainly demonstrates God to be on the one hand the best Friend so on the other hand the worst of Enemies and as it speaks his love to be the most desirable portion so of all kind of evils his hatred to be the most formidable 3. Inference is this Take notice of the folly and madness of those Persons that can be patient and quiet under the displeasure of God and can content themselves without seeking reconciliation to him and being received into favour with God Is not this the Case of many is not this the Cafe of many of us It would be well for us if we would put this question home to our own Souls you see nothing can make us miserable but only the want of Gods love the Apostle thought he had spoke enough in this one word to bear up their Spirits against the fear of all those Calamities which at that time were threatned as Persecution Famine Sword Nakedness Perils of all kinds But what shall bear up those who have no share in it since there is nothing can make us happy but this love of God there is nothing can make us miscrable but the want of it it is folly and madness in us not so much as to regard this love Why do you spend your money for that that is not Bread hearken to me saith God and your Souls shall live Isa 55.2.3 4. Inference This Doctrine of admirable advantage to the People of God under their greatest losses for whatever they may loose they cannot loose their interest in the love of God not from any excellency in themselves but the I have given you an account of that in that it is singularness of Gods grace and bounty to them and his care for them and their welfare SERMON XI Rom. 8. ult Neither height c. I Shall now go on to the 6. and last Reason of this Doctrine That this peculiar Love of God is such a mercy that nothing but the want of this can make any of us miserable Because of the admirable fruits and effects of this love in the many benefits we receive from thence it is from the love of God that we receive every mercy that we enjoy if it be but common Mercies we receive them from the love of God It is true the difficulty of this Case is to know whether common mercies are the Fruit of special love That they are from the love and goodness of God it 's clear Matth. 5.45 God caused his Sun to shine upon the evil and on the good and sendeth rain on the just and on the unjust These mercies are common mercies and that they are from common bounty that is unquestionable for as God is the Fountain of all good so the love of God is the only Motive to incline him to do good to his Creatures there is nothing in them to move him to do them good but it is his own goodness that moves him to it he is the giver and bestower of every good and perfect gift the Father of Lights Now whether you speak of common or special Mercies all are the expressions of his love common to some peculiar to others as for common mercies they are not common to his People There is a vast difference between the mercies that God vouchsafeth to his People and those he vouchsafeth to others the mercies the People of God enjoy are the special Fruits and benefits of his special love and it is that upon which we ground our hopes of mercy for the future 2. It is the love of God that makes every mercy to be
strongly obliged to receive them with all thankfulness and to peruse them with all seriousness Do not mistake thy self in any fond imagination that the thing mainly aimed at in this work is the perpetuating of the Name and Memory of the Author deceased though 't is pity that should ever be forgotten or the making of his choice abilities somewhat more publickly known to the world though 't is pity too they should not better be understood No so far as I can judg of the ends of others I think I may confidently aver that the furtherers thereof had higher things in their eye viz. the advancing of Gods Honour and next to that of the spiritual and eternal good of immortal Souls Which if so then surely as thou art greatly indebted to them for their singular love so thou shouldst be very earnest with the Lord in prayer that these great ends may be accomplished We know too well by variety of instances what a disadvantage it is to the labours of godly Ministers when they are put forth after their death by others and not by themselves For upon this they often want the Authors own last hand in the perfecting and polishing of them and besides the world is the more apt to question whether they be natural and genuine Now as to the first of these inconveniencies I can say nothing I not having had the opportunity of perusing these Sermons and therefore can be no competent Judg whether they do or do not lie under that defect But as to the later I can assure all who may desire satisfaction therein here is nothing but what is the genuine issue of the Author himself The word is posthumous but not in the least spurious These Sermons were taken from his own mouth by a very exact and accurate Noter and so printed without any considerable alteration as I am credibly informed And I do not doubt but that such who knew the Father will find so much of his image in the whole work as that they will presently conclude it to be his very Child I must not commend what I have not seen Yet though I may not commend the Preacher from the Sermons I may commend the Sermons from the Preacher He therefore being one who knew much of the Mysteries of the Gospel that had a large stock of knowledg Humane and Divine that was an able Minister of the New Testament a Workman that needed not to be ashamed I say he being such a person I may well presume what was done by him to be well done and that much good may be expected thereby * Judg. 8.21 as was the man so was his strength And I am very confident that none who concur with me in these apprehensions will meet with any disappointment Reader I 'le say no more of what is here done I wholly commit it to Gods blessing and thy Christian candour But as to the Author how much could I say What a large Panegyrick without any falshood or partiality might I make of him how eager is my Pen to run out in giving the world a full Narrative of his singular worth and excellent endowments But I must keep it in considering I am writing but a compendicus Preface which will not admit of so large a Subject 'T would be an injury to the living though none to the dead if such an one as our departed Friend should not be drawn at his full length and I hope I shall find that done by some other hand I must content my self with a shorter draught of him only to shadow out some of his most lovely features and lineaments without filling of them up My hearty Affections commands me to do so much the strict bounds of a Preface will permit me to do no more And where shall we take a view of this excellent person and not have something in our eye praise-worthy and commendable View him as a Man he was of a most sweet disposition a most ingenuous temper a most obliging affable courteous winning deportment and made up of love all honey no gall who ever either did or could charge him with a sowre morose ugly nature And what an advantage is such a temper and carriage to all especially to Ministers 't is pity that Grace and good Nature should ever be parted the latter makes a little of the former go a great way as a little Sugar is enough to sweeten the Wine that is not sharp and rough the one makes a person amiable to God the other to Men. View him as a Scholar he was a very learned Man one richly accomplished in all parts of good literature His skill in the several Languages his insight into all Philosophy Philology c. but especially into Theology was such that if any should attempt to diminish or disparage his Learning they must give me leave to say of them Either they did not know him or else they do not know themselves His natural abilities were very good which by study and industry he had highly improv'd He was not one that lov'd to make a noise 't is your shallow waters that use to do so but he had well digested and mustered the most considerable parts of true Learning And I am confident all will concur with me in this Character of him who are not under a spirit of malevolence and detraction of that naughty humour to engross all knowledg to themselves and to lessen the worth of those let them be who they will who are not of their own way and party View him as a Christian he was sincerely gracious and godly which puts a greater beauty and luster upon him than all his natural or acquired endowments whatsoever He was another Nathaneel without guile another Jacob of a plain spirit one of a tender conscience of which some great turns in his life were a very signal demonstration one who made it his daily exercise to keep a conscience void of offence towards God and men And surely such who saw the blamelesness and holiness of his life could not but judg this of him That he was a person truly fearing God All the several graces of the Spirit were more or less auspicious in him but not any one more than Humility O how eminent was he in this grace of graces what a pattern was he thereof to all who observed him He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high in Gifts Parts Grace Service low in nothing but only in his own thoughts How meanly did he always speak and think of himself how highly of others yea of many who were much his inferiors Did he use to exalt himself and depress others no! in lowliness of mind he esteemed them better than himself wherein I would to God we could all imitate him View him as a Minister and as such I think I may say of him Not many did equalize him very few did excel him He was a sound solid profitable Preacher and in all the other works of the Pastoral
in the New Testament 1 Rom. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is Translated despiteful and denotes thus much When his power could not reach the Persons of Professours nor the worldly concerns of Professours yet he did his utmost to blast their names and blemish their reputation he was a reviler he forbore nothing that was injurious to them but what was beyond his power to inflict These were his sins 2. What mercy he did obtain notwithstanding such sins and that in three instances 1. Sparing mercy God had born with him Notwithstanding he was often guilty of those sins which might have brought wrath and destruction more quickly upon him he wondered at Gods patience towards him this is mentioned in this verse That he might shew forth all long suffering When he once came to understand what he had been and what he had done he stands amazed at the holy God that had so much patience with him God had it is true struck him to the ground he admired that God had not struck him as low as hell We are apt to think beholding the gross abominations that are more open and visible in our days what infinite patience there is in God that he doth not immediately break out upon such as are guilty but S. Paul like a poor humble sinner busies himself at home and spends his wondering chiefly on Gods patience towards himself who had been a blasphemer and persecutour and injurious and yet alive and on this side hell yet a pattern of the patience and long-suffering of God 2. He obtained pardoning and renewing mercy in respect of that double change that was wrought upon him there was an outward change in respect of his State and Condition and there was an inward change in respect of the frame and disposition of his heart These were the high and choice mercies which he obtained Mercy in respect of his state and condition Of a childe of wrath he became a childe of mercy and favour from a state of death he was brought into a state of life from a state of condemnation he was brought into a state of absolution and pardon as he himself speaks 2 Ephes 5. Even when we were deed in sins he hath quickned us together with Christ We were dead guilty of death under a state of condemnation but now 5. Rom. 1. being justified by faith we have peace with God Now justification is not only an act of mercy and consists not barely in the remission of sin but it is an act of justice also in regard of the account upon which sin is forgiven this is a Doctrine whereof many in these times speak very lightly therefore to give a right notion of Justification consider it doth not only consist in the bare remission of sin but this remission of sin is upon a valueable consideration Divine Justice having received a valueable satisfaction by the blood of Christ For nothing could expiate our sins but his blood Now S. Paul was sensible of the great mercy of God to him and by this mercy he means pardoning mercy Again he did partake of purging mercy in regard of the inward frame and disposition of his heart This he frequently mentions Thirdly That is not all but he obtained Commissionating grace grace to be employed to be made use of in the highest degree of service to God and his Church From the lowest degree of infamy he was raised to the highest place of trust 12. vers of this Chapter And I thank Christ Jesus our Lord who hath enabled me for that be counted me faithful putting me into the Ministry Though the Ministry be never so much despised he accounted it a high honour to be put into it he that was a blasphemer a persecutour injurious that Christ should put this honour upon him here is mercy indeed for such an offender to be spared to be pardoned to be sanctified to be made use of as such a glorious chosen instrument of God among the Gentiles this was mercy indeed 3. What encouragement is there in this and such like famous instances which God hath left upon record as monuments of his mercy for broken hearted sinners who are ready to sink under the weight and burden of their own sins First These examples and standing monuments of Gods mercy to others are incouragements to humble broken hearted sinners because the same Fountain of mercy still stands open to us that was open to them and by these standing monuments God hath enabled his people to answer those puzzling objections that do stick most with them The bowels and compassion of a gracious God are open now which were open to Saint Paul This is the original of all kind of mercies and unless this be open every door of mercy is 〈◊〉 59. Isa 1. The Lords hand is not shortned that it cannot save He hath the same bowels now which he had he is the fame yesterday and to day and for ever his mercy is from one generation to another The mercy of the Lord endures for ever It is no less then twenty times mentioned in the 136. Psalm We have the same fountain opened to us that is the Bowelâ— of God Secondly There is the fame meritorioussâ—â—â— in the bloud of Christ now as was He is the Laâ—â— slain from the foundation of the world There is an everlasting efficacy in his blood The Papists speak of their Treasury of Indulgences that sinners may live upon if they will give a handsome rate for them this is a gross delusion and multitudes have been deceived with it But this is true and real in Christ there is a treasury of all kinde of blessings laid up by his purchase by his once offering up himself be hath perfected for ever them that are sanctified Thirdly There is the same efficaciousness in the Spirit of Grace We have the same operations of the Spâ—â—â— of grace to convince and to convert to sanctifie and renew us to prevent us from siâ—â—ing and to regenerate us to holiness to assist us and to enable us to every good way and work Fourthly If you regard the instrumental cause there is the same vertue in ordinances now which ever was because the strength and vertue of ordinances depend upon Gods presence and concurrence with them Now God hath promised his presence and concurrence to the end of the world 28. Matth. last Lo I am with you to the end of the world Not only with your Persons while your live but with your successours by whom the same ordinances are dispenced when you are dead and gone Again if you regard the final cause salvation and happiness God hath the same love for the salvation of lost and undone creatures now which he had of Old therefore says S. Paul 15. Rom. 8 9. Now I say that Jesus Christ was a Minister of the circumcision for the truth of God to confirm the promises made unto your Fathers and that the Gentiles might glorifie God for his mercy There
there is no other way to answer our Objections but by believing thousands of troubled thoughts may afflict and burden us but faith answers all 2. A patient and persevering expectation of Gods trturn how long soever he delay Though God do not answer us in our time yet patience waits Gods time though he do not return so soon as we desire yet will he stay no longer then he sees it for our good and therefore this is the language of patience Habbac 2.3 the vision is yet for an appointed time but at the end it shall speak and not lie though it tarry wait for it because it will surely come it will not tarry Psal 37.7 rest in the Lord and wait patiently for him fret not thy self c. he that believes makes not hast 'T is the proper work of patience to wait Gods leasure and not to think him slack concerning his promises Heb. 10.37 God hath told us he will come as a deliverer and patience expects his coming till at last it can say with that Martyr Master Glover He is come He is come Saul waited as he thought a long time for Samuel but at last his patience is wearied out 1 Sam. 13.8 9 13 14. But to wait is to abide Gods time Hos 3.3 with Ezek. 38.8 The Jews sate as a desolate widow some hundreds of years before Christ and above sixteen hundred years since praying that God would again build their temple God's time is not yet come for them now to wait is to hold out hope is by some compared to a line patience is nothing else but hope and faith drawn forth 3. A following God with fervent and uncessant prayers though he seem at present not to regard them though he deal with us as he did with the Church Lament 3.44 whose prayers could not pass yet to wait is to charge our selves still to wait as David Psal 62.1 My soul waiteth upon the Lord and vers 5. of that Psalm My soul wait thou upon God Though God do not as yet answer yet to wait is never to cease praying till we find God answering to continue seeking as the spouse did till she found him whom her soul loved For this cause I besought the Lord thrice 2 Cor. 12.8 says S. Paul but to wait is to continue in prayer as David Psal 69.3 4 5 6. To be resolv'd to take no denials like that poor woman of Canaan whose importunity nothing but the answer of her request could appease Matth. 15.22 23 24. and so on to vers 29. Or as blind Bartimeus Mark 10.46 to vers 50. 4. A keeping close to God in ways of duty even when he seems to be furthest off from us in ways of mercy a willingness rather no have our calamities continued then our deliverance obtained by means unwarrantable Thus David though he had the promise of the Kingdom and might at several times have gotten possession thereof by the destruction of Saul Yet he waits Gods time and though it was for a Kingdom he will not step out of Gods way and indeed we cannot be said to wiat upon God while we keep not in his Way Psal 37.34 Wait on the Lord and keep his way c. Psal 25.4 5 21. to purcchase deliverance from outward calamities by sinful means is to destroy the soul to preserve the body or to make Gehezi his bargain who together with his change of raiment had a curse with it 'T is Solomons advice Prov. 20.2 say not thou I will recompence evil but wait on the Lord and he shall save thee Isa 26.8 In the way of thy judgements have we waited for thee c. 5. A diligent use of all means for the recovery of what we have lost the woman that had that bloody issue spent all she had upon the Physicians so should we do our utmost in the use of means First By a through search and scrutiny after those sins which have provoked God to hide his face from us Lament 3.40 Let us search and try our ways c. Be sure if there be any breach 'twixt God and us it is of our own making Hath God deprived us of former opportunities Have not we been barren and unfruitful Hath he taken much of former means and helps from us Have not we undervalued those mercies We may many times read our sin in our punishment 't is the promise of God To him that hath shall be given i. e. to him that improveth the mercies and talents he hath others are said not to have what they have Matth. 25.29 Hath God exercised us with outward judgements Have not we been wanton with those mercies which God hath removed 2. A zealous earnestness in lamenting and reforming those sins our turning unto God is the best means we can use to obtain his returning unto us we are never more fit for mercy then when we have reformed and cast off those sins which have deprived us of mercies this is to lay the axe to the root of the tree 3. A preparing our selves for mercy It may be we are not low enough 1 Pet. 5.6 It may be we are not sufficiently divorced from our former vanities labour to remove all impediments for be sure nothing but our own iniquities can keep back good things from us 2. Concerning the principles form whence this carriage arises Take these few 1. An humble sense of our own vileness that if we enjoy never so little of these outward good things we are less then the least of all if God be never so severe with us there is much of mercy in the highest acts of severity though we suffer much all is little in comparison of what we deserve to suffer while we have such vile thoughts of our selves we cannot but think well of God and be ready to wait upon him but so long as we think God harsh and rigorous we are apt to say as he did 1 Kings 6. 33. Why should we wait any longer for him 2. A through conviction of our being wholly at the will and pleasure of God if we enjoy any tokens of his love it is from his bounty if these be removed God herein is righteous The very thoughts that all afflictions have been from God have silenced all murmurings and repinings in believers of old This was the Language of Eli 1 Sam. 3.18 It is the Lord. So Hezekiah Good is the word of the Lord Isa 39.8 I was dumb I opened not mymouth because thou didst it says Devid Psal 39.9 There may be miscarriages in instruments but none in God 3. A setled perswasion of our dependance upon God for whatever help we need whatever our distresses are 't is God alone can give ease if he bind who can loose If he cast down who can raise up If he speak trouble who can speak peace He is the supreme and Sovereign disposer of all things Deut. 32.39 None can deliver out of his hands These perswasions engage us to wait upon God alone Jer.
and should not God keep it in it would be every moment going out and therefore God is not only stiled the Fountain of life in that Psalm quoted before but he is also stiled the Lord of life i. e. he prolongs and shortens the lives of his Creatures as himself pleascth Deut. 32.39 See now that I even I am he and there is no God with me I kill and make alive I wound and I heal neither is there any that can deliver out of my hands and so you read that God hath set to every man his bounds beyond which he cannot pass Num. 14.5 The Number it is not said of our years but even the Number of our very months it is with God seeing his days are determined the Number of his months is with thee Thou hast appointed bounds that he cannot pass But now God lives of himself we live altogether in dependance upon him It is true there are many Creatures we depend upon in the ordinary course of God's Providence how many Creatures lose their lives to support and preserve ours but God hath no dependances upon any other but he lives of himself 3. He lives most perfectly not only origial from himself and intirely in himself without dependance upon others but he lives most perfectly in the enjoyment of himself how many things concur together to piece out our lives to us Look upon man in his natural condition and he is the most necessitous indigent Creature in the whole world made up of nothing but wants and weaknesses we are flesh and blood we stand in need of food and rayment and 20 such things and when God hath translated us into a stare of Grace though we have rcceived never so much yet still we want more 'T is no life of perfection whilst we are here on earth there may be a perfection of parts but not of Degrees and indeed observe it absolute perfection is to be found no where but in God alone he lives perfectly we read of Angels and of the spirits of just men made perfect but how it is not spoken nor to be understod of absolute perfection but that may be said to be perfect in which nothing is defective that is necessary to its being thus Angles are perfect in their kind i. e. they have their compleat nature which becomes their Rank and so the spirits of just men are made perfect because they are restored to that perfection by Grace which they had lost by sin But absolute perfection is no where to be found but in God alone in him is that infinite fulness and therefore it is that his happiness is infinitely perfect and such happiness that no Creature is capable of For though the happiness of all Creatures consists in the enjoyment of God yet these enjoyments are onely according to the capacities of Crcatures And therefore a Learned Writer compares several Believers to several vessels thrown into the Sea here is a vessel of a lesser size and there is a vessel of a larger size but every vessel being thrown into the Sea is full and hath as much as it can contain And this is the happiness of Angels and the spirits of just men made perfect But the happiness of God is unspeak because of his infinite fulness in himself 4. God lives immutably Our life is full of changes every moment as one speaks there is no person that is two moments the same he hath one moment past over him more than he had before when the second comes When we come into the world we pass from Childhood to Youth from Youth to riper Years but when we are come to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and heighth of our strength then we decline and pass to old age again As the Sun is always in Motion and never stands still but is either rising higher and higher until it come to the Meridian and when once it is there then it declines lower and lower again thus it is with man he is never at a stop But it is not so with God there is no variableness or shadow of turning in him Take the most immutable things in nature and they are changeable even the Heavens themselves Psal 102.25 26 27. Of old thou hast laid the foundations of the earth and the Heavens are the work of thy hands they shall perish hut thou shalt endure yea all of them shall wax old like a Garment as a vesture shalt thou change them and they shall be changed but thou art the same and thy years shall have no end God therefore lives immutably he is said to be the same yesterday to day and for ever He is the same in himself in all his excellencies and perfections and he is the same to his people 5. God doth not only live immutably for a Time but Aeternally for ever 1 Tim. 6.16 Who only hath immortality dwelling in that light which no man can approach unto who only bath Immortality Why are not Angels immortal and are not the Souls of men immortal it would be good news to wicked men if their Souls could die with their Bodies and if death were no more to them than to other ereatures that when they die there were an end of them that they were not subject to an after-account in another world That is not the meaning of it but he only hath Immortality in himself For though Angels be Immortal yet this Immortality is not per naturam but per Gratiam it is not so much from their nature as the support of God for God supports all things in their Beings and the infinite power of God doth as much appear in his works of supportation and preservation as in his works of Creation at the first And so for the Soul of man it is immortal but still all this is because God upholds it to all Eternity But God hath Immortality Psalm 90 2. Before the Mountains were brought forth or ever thou hadst framed the earth or the world even from everlasting to everlasting thou art God From everlasting yes and to everlasting and so Psalm 92.8 9. you have the like expression But thou Lord art most high for evermore for loe thine enemies O Lord loe thine enemies shall perish but thou shalt abide for ever and so Psalm 102.12 But thou O Lord shalt endure for ever and thy remembrance to all Generations I might multiply places for this is so often mentioned in Scripture that I must needs forbear farther Quotations A thousand years with the Lord are but as one day 2 Pet. 3.8 He is the Alpha and Omega the first and the last without beginning or and of days that is spoken of Christ This is the first thing propounded to be spoken to That the God whom we own and whom we serve is the living God in opposition to dead Idols and all dying Creatures He lives originally from himself Intirely of himself Perfectly in the enjoyment of himself He lives immntably and he lives eternally 2. The
jealousies about God Hath God shewn you and doth he still shew you great and fore troubles if you can truly call God yours Question not he deals with you no otherwise than with Sons and in the sharpest Providences hath no other design upon you than your good and the very worst he means you is your profit 5. Be serious and frequent in meditation Meditation is the life of Religion Meditate oâ— these few Objects 1. How much better God hath been to you whom he hath owned as his than to the richest and greatest persons in the world in their carnal estate Hath he bestowed the world upon others he hath bestowed himself upon youâ— are others freed from present troubles you are freed from everlasting troubles The most prosperous estate of others is but like fatting for the slaughter like Hamans banquet which cost him his life nay suppose wicked men may spend all their days in mirth and you in sadness yet will the scene be strangely changed after this life Isa 65.13 14 compared with Luke 16 25. 2. Meditate upon the reserves of mercy God hath for his people hereafter are you now deprived of that Communion you formerly have had with Christian friends think of what Communion you shall have with them hereafter when you shall have Communion with all the Saints that ever lived and none but Saints with Saints and freed from all infirmities with Saints in the highest imployments of admiring and adoring God such communion as shall never have the least interruption are you deprived of any opportunities of Communion with God here meditate upon that Communion you shall have with him hereafter think of these things comfort one another with these words 3. Meditate upon the tendencie of all your afflictions to those blessed ends for which God designs them look not upon your afflictions as to their present aspect that may be grim and gastly but as to their effects and fruits and they are higly encouraging 2 Cor. 4.8 4. Meditate upon the smalness of those evils you undergo and the greatness of those evils you are freed from you may not perhaps be freed from losses reproaches pains weaknesses but if you belong to God you are freed from sin from wrath from hell 5. Meditate upon the meanness of the mercies God with holds and the greatness of the mercies he affords if God do not give the blessings of his footstool yet if he give the blessings of his Throâ—e if he keep open but the upper-springs though he shut the nether-springs if he with hold common and bestow distinguishing mercies we have cause for ever to be thankful Ephes 1.3 Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ SERMON VIII Psalm 39.13 O spare me that I may recover strength before I go hence and be no more COnsidering how wonderfully God hath spared us from those common calamities which have brought no less than utter ruine and desolation upon the families of others having spared some of us as to our habitations our friends our Creature comforts Nay all of us here present as to our lives that we may be the more affectionately sensible of this kindness of God to us and more diligently careful to improve it that neither God may lose the honour of these favours nor we the benefit and advantage of them consider the example of David here who looks upon life and all the Comforts of this life as desirable upon no account so much as this that he may make some farther progress in Grace and holiness and that he might by these outward mercies be more inricht with spiritual mercies He doth not beg here nor simply desire that he might live but he begs the continuance of the life of Nature in order to his improvement in the life of Grace Oh spare me says he that I may recover strength c. This Psalme consists partly of Meditation and partly of Prayer these are the two great duties which are so absolutely necessary that the very life and power of all Religion depends upon them These two duties are like those two Pillars that Solomon set before the Temple 2 Chron. â— 17 Jachim and Boaz the one was Establishment and the other Strength These Meditations wherein the Psalmist imâ— ploys his thoughts were not upon melancholy trifles nor speculative fancies but things and subjects most solemn and serious imaginable Two things there are between which David here divides his meditation to wit Time and Eternity our short abode here and our everlasting condition hereafter and his design in both these his meditations are such as highly deserves our imitation He meditates on time to the end he might the better improve it and this in many verses He meditates upon Eternity that he might be the better provided for it and as the subjects of his meditations were solemn so his management of them was serious for you finde in the 2 3 and 4th verses when he was so overwhelmed with sorrow that he was unable to speak to men by way of converse yet he speaks to God by way of Prayer and to his own Soul by way of counsel and advice and truly those Professors that are not serious in these weighty matters can be no better than luke-warm Right Meditations about our eternal Concernments are like Bellows to blow up our affections and desires into an holy flame His Prayer may be reduced to these heads when once his affections were inflamed he could no longer contain himself but he gives his affections vent in these Petitions 1. That he might be throughly affected with his own frailty that 4 and 5 vers Lord make me to know mine end and the measure of my dayes c. 2. That he might be more convinced of the disquietness and folly that accompanies the cares of this world and that 6th verse Surely every man walketh in a vain shew surely they are disquieted in vain 3. That he may come off more fully to God in making him his trust and hope ver 7. And now Lord what wait I for my hope is in thee 4. That God would deliver him not only from the guilt and disturbance but from the shame of his former transgressions ver 8. Deliver me from all my transgressions make me not a reproach of the foolish Let me not open the mouths of profane persons to cast any thing of infamy upon the ways of God 5. That God would take off that heavy load of afflictions he had laid upon him and that 10 and 11th verses Remove thy stroke away from me c. 6. That God would afford him his natural strength in order to his obtaining a greater strength in Grace in the words of the Text O spare me that I may recover strength 1. Doct. How fixt soever our condition may sâ—â—m to be here in this world yet we must all go â—â—ncâ— 2. Doct. When we go hence we shall never