live as if they were above changes God is neglected or but coldly owned as if now we had no more need of him Lam. 1.9 She remembred not her last end therefore she came down wonderfully That is She was not mindful of the Changes and Mutations to which all things are obnoxious Men usually loose their Sense of Duty with their Fears The Heart groweth flat and dead in Prayer not carried out with such Zeal and Earnestness as when we were in distress Or it takes us off from what we proposed in our Affliction and all our Vowes and Promises are forgotten 2. In Insolency This is manifested 1. By Contention When we are delivered then we revive the old quarrels as Timber warpeth in the Sun-shine When God giveth us success then follow Divisions The greatest strife is in dividing the Spoil Only by pride cometh contention saith Solomon Prov. 13.10 Plenty and ease begetteth Pride Dioclesians Persecution was brought on by the Factious Carriage of the Christians themselves contending for the Honours of the Church In King Edwards dayes when there was a little breathing then was there a Contention for Ceremonies 2. By Insultation over Enemies True they are under but it is unmanly to speak to the grief of those whom God hath wounded If our Mercies cannot be advanced but by the fall of our Brethren let us not insult but pity them David grieved when Saul fell and fasted for his Enemies Those whom the hand of the Lord hath touched have a kind of Reverence due to 'em as places blasted with Thunder and Lightning were accounted Sacred Iudges 21.6 And the children of Israel repented them for Benjamin their brother 3. By Oppression and Violence Because it is in the power of their hands Micah 2.1 Power doth mightily draw forth Corruption Tenderness of Conscience should be a restraint where publick force is not This I can do but I dare not But when Men imply their Power for hurt not for good and think to be born out in a sinful course by their Strength and Power it is Pride and Carnal Confidence VSE Oh Christians Beware of being lifted up in any kind 1. Take heed of secet thoughts of Merit Deut. 9.4 Speak not thou in thine heart after that the Lord thy God hath cast them out from before thee saying for my righteousness the Lord hath brought me in to possess this Land Though there be not such formal thoughts or down-right expressions yet this is the implyed thought There are explicite thoughts and implicite thoughts the one is actually and sensibly conceived in the Mind the other lurk and lie hid there and our Actions being interpreted are necessarily resolved into such thoughts As when you are scornful and pittyless vaunting your selves above others and do not actually admire the Riches of the Lords Goodness surely there is some latent thought of Merit in the Heart You may take notice of Gods Justice but still you must admire Free Grace 2. Take heed of ascribing to your Wisdom Power and Conduct Man would fain be Faber fortunae suae the Author of his own happyness justling God out of his thoughts Habbak 1.16 They sacrifice to their net and burn incense to their dragg because by them their portion is fat and their meat plenteous Insulting and glorying in their Wisdom and Strength Though a Man doth not fall down as a gross Idolater and performe Rites of Devotion yet his thoughts run this way and so God is laid aside God giveth his People warning of this Deut. 8.14 Let not thine heart be lifted up and thou forget the Lord thy God which brought thee out of the land of Egypt and ver 17. And thou say in thine heart my power and the might of my hand hath gotten this wealth Why should the Lord give so many warnings if we were not exceeding prone to this We should throw our Crowns at Gods Feet It is enough for us to be poor Instruments in Gods hand I hope you came here before the Lord with such a design this Day to strip your selves and give all the Glory to God 3. Take heed of the Pride of Self-dependance Hereby the Heart is taken off from God and then the Devil hath us upon the hip He that swimmeth in a full stream is apt to be carryed away with the stream It is a hard matter to see the nothingness of the Creature when we enjoy the fulness of the Creature Mans thoughts are alwaies swallowed up with his present Condition In Misery we think we shall never come out of it In Prosperity that it will never be otherwise Paul could say As having nothing yet possessing all things 2 Cor. 6.10 Few can say as possessing all things and having nothing so as to sit loose from our worldly dependances I have learned to abound it is an harder Lesson than I have learned to be abased Phil. 4.12 As there is more of choice in it and less of necessity We are beaten to the other We use to say such a one would do well to be a Lord or a Lady It is an harder matter than you are aware of Many have done well in a low Condition that could not manage an higher Ephraim is a cake not turned Hosea 7.8 Not baked of both sides so as to walk with an Holy Equality and evenness of Spirit in all Conditions You think it is hard to bear Miseries it is as hard to master Comforts to carry a full Cup without spilling and to keep from surfeiting at a rich and luscious Banquet Few know how to abound To prick these windy Bladders in solemn remembrances of Mercy such things as these are necessary 1. A special Recognition and Recalling of Sins is not unseasonable Let the warm Sun melt you Ezek. 36.30 31. I will multiply the fruit of the tree and the increase of the field that ye shall receive no more reproach of famine among the heathen Then shall ye remember your wayes and doings that have not been good and shall loath your selves in your own sight for all your iniquities When Mercies humble us and set us a mourning it is a kindly work Moses bowed himself when the Lord proclaimed the Name of his Mercy Oh bow your selves poor worthless Creatures that God should look upon us 2. Meditate upon the Changes of Providence Things are at a great uncertainty in the World Hezekiah is delivered and then falls sick he is delivered again and then groweth proud and then came Wrath upon him and upon all Iudah and Ierusalem Psalm 39.5 Verily every man at his best estate is altogether vanity not only in his worst but at his best Estate When he is in his Zenith then he is at the vertical point Verily this is a Truth should be stamped deeply upon all our hearts Belisarius a famous General to day and within a little while forced to beg for a half-penny Things and Persons are as the Spokes of a Wheel sometimes in the Dirt and sometimes out
Affection in making the Promise or his Truth in keeping the Promise so that we need this solemn way of Assurance Therefore First I shall speak to this that we distrust his good Affection and will not believe God upon his single Word What should be the Reason that Nature is so abhorrent from this Certainty and Assurance which so much concerneth our own Peace and Comfort Take six Reasons 1. Partly because Guilt is full of Suspicion We hate those whom we have wronged Proprium est humani ingenii odisse quos laeserit First we hurt a Person then we hate him so out of Fear of Revenge we suspect all that he doth all Acts of Kindness all Tenders and Offers of Reconciliation which come from him Let me exemplify it in Men. Thus David speaks of his Enemies Psal. 120.7 I am for Peace but when I speak they are for War David was the wronged Party and Doeg and Saul's Courtiers had slandered him and done him wrong David was willing to forget all this Injury and he comes with an Offer of Peace but all Treaties of Peace are in vain This you will find to be the Fashion of the World when they have wronged a Person never to trust him any more lest they should give him Opportunity of Revenge Thus do we deal with God Conscience knows we have wronged him flighted his Love and put Affronts upon his Grace and therefore though he makes the first Offer we believe it not Revengeful Man cannot think God will be so gracious and merciful therefore we cannot believe those ample Purposes of Reconciliation It breaks the Back of Patience to think of forgiving seven times Must I forgive seven times saith Peter And therefore how can we believe the Lord will pardon so many thousand Affronts we put upon him Day by Day Thus we wrong God and sin away our Faith and therefore are not capable of so rich a Comfort 2. Partly because the way of Salvation is so rare and wonderful that a Man can find no Faith for it The Gospel is a Mystery so called by the Apostle 1 Tim. 3.16 Great is the Mystery of Godliness Nature affords no Help here Theology is natural but not Christology Nature believes there is a God but not that there is a Christ. The Sun and Moon preach up a God their Sound is gone out into all Lands and proclaim every where that there is one Infinite and Eternal Power And Conscience preacheth up a Judg. But all these natural Preachers are dumb and silent concerning Christ not a Word concerning a Saviour and Mediator It could not enter into the Thought of an Angel to pitch upon such a Remedy if God had not revealed it to them by the Church Eph. 3.10 To the Intent that now unto the Principalities and Powers in heavenly Places might be known by the Church the manifold Wisdom of God The Angels did conceive of this great Mystery by observing God's Dispensations to the Church Well then the way of Salvation being so rare and wonderful we should never acquiesce and rest satisfied with bare Declarations but we need God's Oath that the Controversy may be determined When an Angel came to bring Tidings of it to the Virgin Mary though she were a holy Woman and had such an extraordinary way of Assurance yet you find her Unbelief out-starts her Obedience and Submission to the Will of God How shall this be Luke 1.34 The Incarnation of God the Conception of a Virgin the Death of Life it self all these things are Riddles and golden Dreams to Reason and without a higher Assurance than a bare Word we should not be easily satisfied 3. Partly because the Blessings and Privileges we have in Christ are so great and the Persons which enjoy them so unworthy as being nothing and deserving nothing that they exceed all Thought and Belief 1 Cor. 2.9 Eye hath not seen nor Ear heard neither have entred into the Heart of Man the things that God hath prepared for them that love him Mark all the ways by which we can gain any Knowledg of a thing they come short Sense Fancy Reason Eye Ear Heart of Man cannot conceive and cannot tell what to make of these excellent Privileges we have in Christ they cannot furnish him with fit Notions and Apprehensions of such excellent Glory as is revealed to us in him To illustrate it by the Creatures If a Man had been by when God made the World as the Angels were if he had seen God laying the Foundations of all things he would have wondred what God was about to do for what rare Creature the Lord was about to frame this stupendious and wonderful Fabrick arched with Heaven floor'd with Earth interlac'd with Waters deck'd with Fruits and Plants stored with Creatures and glazed if I may so speak with Stars who would ever have thought that all this Furniture and Provision was for Man a handful of Dust a poor Worm not six Foot long that he might be Lord of all things Vice-king and Deputy under God Now if a Man would wonder at the Honour and Glory God put upon Man at his Creation much more at the Privileges of our Redemption by Christ they are Matters to be wondred at indeed 2 Thess. 1.10 Christ shall be glorified in his Saints and admired in all them that believe This Place chiefly concerns the Angels when God puts such Clarity and Splendour upon the Body that they shall wonder what Christ is about to do with such a contemptible Creature as Man that newly came out of the Grave of Rottenness and Dust. This Text I am upon speaks of a Hope set before us If this were but a little opened as our Ear hath received a little thereof if we should tell you what Preparation Christ hath made to bring the Saints to Glory with what a glorious Train of Angels he will come from Heaven what Mansions he hath prepared for us in his Father's House and all this for those that have nothing and deserve nothing unless it be Extremity of Misery if a Man should tell you Christ would come in such a State and entertain the Saints with such Dearness of Affection and receive Sinners into his Bosom that he would make them his Fellow-Judges liken their Bodies to his own glorious Body for Brightness and Splendor that such Pieces of Worms and Clods of Earth shall be many times brighter than the Sun I tell you this would require a strong Faith to believe it and we had need of all the Averment and Assurance that can be given us under Heaven If an Angel admires at the Saints certainly inferiour Creatures will suspect it Alas what a valuable Price can we bring and pay to God for all this Glory We that judg all things by the Laws of Reason and commutative Justice for we give nothing but upon valuable Consideration what valuable Price can we bring to God What Consideration can we give him for so great a Glory and
Passion and Sin because others hurt you by Slanders and Persecutions He that will not forgive hurts himself more than he that doth the Wrong for the Injury offered reacheth but to the Name Body or Goods but the desire of Revenge wounds the Conscience and provokes God to Wrath and shuts the Gate of his Mercy against us The great Motive that excites the Devil to molest and disturb us by his Instruments is not to hurt your Bodies but to tempt your Souls to Impatience and Revenge and to draw you to other Sins and therefore you do not conquer it as a Temptation till you avoid the Sin Iob was robbed and plundered but in all this Iob sinned not to come off with a wounded Conscience this is to be foiled indeed Besides Conscience will take hold of all revengeful Acts David's Heart smote him when he cut off the Lap of Saul's Garment Besides consider the Gain of others Saul wept when he saw David's Tenderness 1 Sam. 24.16 And it came to pass when David had made an end of speaking these words unto Saul that Saul said Is this thy voice my son David And Saul lift up his Voice and wept Tenderness is expressed by heaping up Coals upon your Enemies head Prov. 25.21.22 If thine enemy be hungry give him bread to eat and if he be thirsty give him water to drink For thou shalt heap coals of fire upon his head You may make him pliable to your purpose as Lead or Wax melted by Fire such Charity doth often procure Servants to God and Friends to our selves It is indeed said there And the Lord shall reward thee there are indeed some sour and crabbed Pieces that will never be smoother but if distorted and depraved Natures are not won God will reward thee endeavours of Reconciliation are not lost with God though you get nothing but Scorn and Contempt you may comfort your selves with your Sincerity and God will not be wanting Besides all this consider the Honour of being above an Injury Prov. 19.11 The discretion of a man deferreth his anger and it is his glory to pass over a transgression As it is the Glory of God to pardon Sin we think it a Disgrace but the Holy-Ghost tells us it is the Glory of a Man It is the Devil's design to suffer the World to miscall Grace Meekness is Sheepishness and Patience is a kind of Weakness and Servility an Argument Ignavi ingenii of a slow dull temper that hath no sense of things as Astronomers call Glorious Stars Dogs and Bears and Dragons Tails Oh! consider this is an height proper to Christianity Nature could not reach it there is no greater Servility than to be a Slave to ones Passions Ezek. 16.30 How weak is thy heart saith the Lord since thou dost all these things the work of an imperious whorish woman There are no Spirits so feeble as those that are swayed by the ruffle of their own Passions 2. In publick Cases In these times of mutual Provocation we are apt to return Evil for Evil and Word for Word and to Curse and Pray against one another but we should labour to return Good for Evil for Injury doth not justifie Revenge Religious Quarrels are usually carried on with great hatred and animosity for then Religion feedeth the excess of Passion and instead of being a Judge becometh a Party and that which should be a Restraint proveth Fuel The Quarrel between Christ and his Persecutors was a Quarrel of Religion and yet he prays Father forgive them and if Christ did thus why should not Christians Oh! consider it 1. As to open Enemies 2. As to the undue Carriage of Brethren 1. As to open Enemies Christ saith Mat. 5.44 Love your enemies bless them that curse you do good to them that hate you and pray for them that despitefully use you and persecute you Lest we should excuse our selves by a colour and shew of Religion and so give Indulgence to the Exorbitancy of our Passions Christ names Persecutors that are not only our Enemies but God's Enemies you are to pray for them and wish them conviction of Sin and Reformation And you see how Christ practiseth his own Doctrine and so taught us not only Living but Dying these were carried on by a blind Zeal alas that they have no more Light nor better Principles I doubt in all our Divisions we have not plyed this way of Love if we did they would be soon cured and healed We pray one against another and seek each other's Ruine and Destruction but when have we commended our Enemies to God's Grace and Pity And after all we are apt to baptize our Sufferings which have been the effects of our Pride and Passion with the glorious Name of Persecution and that exasperateth our Spirits and we think it is but a Duty to call for Fire from Heaven we know not what manner of Spirits we are of An angry Zeal hath the less of God in it because it is so hastily kindled and so hardly suppressed 2. As to undue Carriage of Brethren Iames 5.10 Grudge not one against another Brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Groan not when they should commend each other to the Grace of God they groan one against another We should willingly bury the remembrance of their Injuries There cannot be Unity Sympathy Brotherly Love amongst the Lord's People unless there be a Heart to pity the Infirmities of one another and a proneness of Spirit to do good contrary to what they deserve at our hands Quest. But is it not lawful to pray for Revenge Zechary when he was stoned between the Temple and the Altar said The Lord look upon it and require it 2 Chron. 24.22 And David in the Psalms prays that God would not pardon his Enemies Answ. We cannot always imitate what the Prophet did who could know by special Revelation who had sinned unto Death and therefore cannot use these Imprecations unless conditionally Their Curses were Praedictions and uttered by the Spirit of Prophecy not by any private Spirit Meek and humble Addresses to God and wrestling for their good suit better with us and the Example of Jesus Christ 1 Pet. 3.9 Not rendring evil for evil or railing for railing but contrary-wise blessing knowing that ye are thereunto called that ye should inherit a blessing It is more suitable to Christianity to wish good to them that curse and injure you If you will not imitate Christ you are none of his Disciples nor will he be your Saviour nor must you think to live and reign with him in Heaven You must overcome your self and corrupt Nature that thirsteth after Revenge Prov. 16.32 He that is slow to anger is better than the mighty and he that ruleth his spirit than he that taketh a city Overcome and shame the Party that doth the Wrong 1 Sam. 24.17 And he said to David Thou art more righteous than I for thou hast rewarded me good whereas I have rewarded thee evil Look upon them as
all things will not fail us at last The calling of the Gentiles the rejection of the Jews the sending of the Messiah these were things as invisible and as much to come as Heaven is to us new all these things have been fulfilled and why should we not trust God to the last Experience is wont to beget Hope Rom. 5.4 And Patience Experience and Experience Hope Can God lie or Truth it self be false What need hath God to flatter thee or deceive thee If we did preach a God that needed the Creatures then you might suspect what we tell you in his Name but he hath no Interest to be gratified his vehement Longings are for your Good and Profit Deut. 5.29 O that there were such an Heart in them that they would fear me and keep all my Commandments always that it may be well with them and with their Children for ever God doth not say that it may be well with me but with them Again let Reason be heard to speak how sutable it is to God's Nature Consider the Being of God is infinite and eternal and so is the Reward the Apostle calls it 2 Cor. 4.17 a far more exceeding and eternal Weight of Glory Araâ—nah gave like a King God's Gifts are like himself sutable to his infinite Mercy and eternal Duration how likely is it that God will once shew himself like himself And they are suitable to the Merit of Christ Is God at such expence for Trifles The Comforts of this World may be bought with Gold and Silver but the Apostle saith 1 Pet. 1.18 19. Ye were not redeemed with corruptible things as Silver and Gold c. but with the precious Blood of Christ as of a Lamb without blemish and without spot Why would God give so great a Price out of his own Treasury but to take a Debt upon himself and to oblige his Justice to be our Friend If Christ can be in the Womb and in the Grave why may not we be in Heaven It is more credible to believe that a Creature should be in Heaven than a God should be in the Grave and Christ's Abasement which is first is more than our Advancement There is not so great a distance between us and Happiness as between Christ and Misery Men naturally being made capable of an higher Condition of Mind and Affections to love and know God Godliness must have a better Recompence than is to be had in the World These are but the Offals of Providence enjoyed by God's Enemies they have the greatest Share Psal. 17.14 From Men of the World which have their Portion in this Life The wiser Men are the more they contemn these things Children are taken with Rattles Grace cannot be satisfied with the World without an higher Enjoyment of God Pleasures are common to us with the Beasts wicked Men flow in Ease and Plenty A Reward there must be it is impossible a Creature should rest in its own Action We see that natural Actions that tend to maintain Life have a Sweetness and Pleasure mingled with them that we may not neglect them or our own Preservation as Eating and Drinking and the like Therefore vertuous Actions much more such as are against the hair and bent of Nature must have a Reward a Reward better than the Work or else it would be lost Labour There is a disposition and instinct of Nature towards Eternal Happiness Man's Soul like a Spunge is thirsty and seeketh to be satisfied Psal. 4.6 Who will shew us any Good And every Good will not serve their turn Men at first take up with the Creature because it is next at hand but it satisfieth not their Sore runneth till they come to enjoy God Acts 17.27 That they should seek the Lord if haply they may feel after him and find him When we have all outward Blessings the Soul of Man is not filled up there is something wanting to our Peace and Quiet Solomon made Experiments but had no satisfaction Thus you see there is no such Reward so sutable to what is declared of God of Christ of the Nature of Man of Grace as this blessed Hope 2. Apply it Besides the Truth of the Promises look to the clearing up of your own Interest and Title It is a poor comfortless Meditation to think of a blessed Hope and the certainty of it unless we have an Interest in these things this will be but like the gaze of an hungry Man upon a Feast The Reprobates hereafter are lookers on and David speaks of a Table spread for him in the presence of his Enemies Psal. 23.5 Hope hath never a more lively Influence than when it is founded in Property and a sense of our own Interest Job 19.25 I know that my Redeemer liveth And 2 Cor. 5.1 We know that if our earthly House of this Tabernacle were dissolved we have a Building of God an House not made with Hands eternal in the Heavens 2 Tim. 4.8 Henceforth there is laid up for me a Crown of Righteousness which the Lord the righteous Iudg shall give me at that Day There is not only an Heaven but for me Thus are the Saints wont to profess their Interest and assured Hope But is Hope only the fruit of Assurance I answer It is the fruit of Faith as well as of Assurance or Experience but certainly it is very comfortable when we can discern our own Interest and in some sort necessary Before we can hope for our selves our Qualification is to be supposed for that is our Evidence Therefore I shall 1 st Press you to get this Assurance 2 dly Shew what kind of Application is absolutely required that you may thus look for the blessed Hope 1 st Let me press you to get an assured Title to Heaven In a Matter of such moment would a Man be at an Uncertainty Can he be quiet and not sure of Heaven Not to look after it is a bad sign A godly Man may want it but a godly Man cannot slight it A Man may want it he may creep to Heaven some are scarcely saved 1 Pet. 4.18 Others have an abundant Entrance 2 Pet. 1.10 11. Give diligence to make your Calling and Election sure for if ye do these things ye shall never fall For so an Entrance shall be ministred to you abundantly into the everlasting Kingdom of our Lord and Saviour Iesus Christ. For want of this you quite lose your Heaven upon Earth which consisteth in Peace and Joy in the Holy Ghost and you lose much of the Influence of Hope Uncertain wavering Thoughts have little Efficacy But a good Man cannot slight it it is a breach of a Command which requireth Diligence It argueth spiritual Security when Men can be content to live long and yet do not know what will become of them How can you think of the Coming of Christ without Terror That which others look for and long for is your Fear as Felix trembled assoon as he heard of Judgment to come 2 dly
begrudg the pains of his Service 1 Cor. 15.58 Be ye stedfast unmoveable always abounding in the Work of the Lord for asmuch as ye know that your Labour will not be in vain in the Lord. The Children of God are wont to think they can never do enough for God that hath found out such a Reward for them in Christ. A thousand Years Service will not deserve one hour's Enjoyment of this blessed Hope much less eternal Happiness When we come to see what shall be bestowed upon us we shall be ashamed that we have done no more Work for God having so much Wages and such excellent Encouragement Mat. 25.37 the Saints are brought in there saying Lord when saw we thee an hungred and fed thee or thirsty and gave thee Drink being ashamed Ah Lord this is nothing What have we done At the Day of Judgment there will be the highest Exaltation of the Saints and yet the lowest Self-abasement they will wonder even to admiration of Angels There will be Christ's owning them and they disclaiming their own Services and all their Works and Christ rewarding them And therefore grudg not if you have the strictest Precepts of any Religion remember you have the noblest and highest Reward 6. It informs us what cause we have to contemn all earthly things tho they be never so great and glorious because of this blessed Hope There are two Considerations that will make us contemn the World and they are suted to the two essential Parts of Man and we should ever think of them We carry about us a mortal Body and an immortal Soul the Body lasts but for a while and the Soul survives and out-lives the Body's Happiness Now we toil our selves in gathering Sticks to our Nest when to morrow we must be gone Alas here we dwell in Houses of Clay whose Foundation is in the Dust which are crushed before the Moth Job 4.19 Our Estate in this World is represented by a Tabernacle which is a moveable Habitation but our Estate in Heaven is represented by a Temple Here it is but a Tabernacle and that of Clay that will be crumbled into Dust nay we are said to be crush'd before the Moth and a Moth is but a little enlivened Dust and so is Man The World is but a House of Potters Vessels that will be soon broken And shall we for the Conveniences of a Temporal Life prejudice and run the hazard and loss of our Eternal Hopes Shall we injure the Soul to gratify the Body that is the way to destroy both for ever Our great care should be for that Place where we live longest in the other World we have the longest Life and the most glorious Possession therefore our great Care should be for that 7. It informs us what little cause we have to envy carnal Men the Hope of your Profession is a blessed Hope This was David's Preservative he was daily in danger of his Life and his Enemies were fat and shining in the Pomp of the World and how doth he comfort himself Psal. 17.15 When I awake I shall be satisfied with thy Likeness as if he had said Alas their Felicity is but a sorry thing they are filled and I shall be filled too David sums up their Happiness under two Heads Whatever here we have it is either for personal Use or for our Posterity A worldly State is only valuable upon these two Grounds what we may use for the present and what we may transmit to our Children Now what a sorry Happiness is this to what I expect 1. For personal Use ver 14. Their Bellies are filled with thy hid Treasure that is with the rarest Dishes and best Meats which God's Store-house doth afford By hidden Treasures is meant Food and other worldly Comforts therefore called hidden Treasures because it doth not lie within every one's grasp and reach they are not vulgar and common Delights The meaner sort their Hand will not attain to it Lo here is all that which God allows them for their Portion the filling of the Belly and alas this is but the Happiness of Beasts who eat with less remorse yet all their Happiness is to fill their Belly with better Food than the poorer sort which indeed is a Misery rather than a Happiness for what doth this but nourish sensual Lusts and strengthen and hearten our Enemy And gorgeous Apparel is but a Supply from Creatures beneath us it is but Stercus in volutum Dung neatly wrapp'd up here 's the Sum of all a Carnal Man's Happiness that which God allows him for his Portion But a Christian hath better Fare if he goes into the Sanctuary there 's enough but if he goes into Heaven there 's a great deal more David defeats the Temptation by this Psal. 73.16 17. When I sought to know this it was too hard for me until I went into the Sanctuary of God to enjoy God in his Ordinances and the present Glimpses of God's Face Present Communion with God is far to be preferred above all the Dainties in the World But that is not all we shall be satisfied for ever We may go into Heaven as well as into the Sanctuary and behold God's Righteousness When I awake that is out of the Dust I shall be satisfied with thy Likeness A Child of God hath his Content and Happiness to the full when he comes to die A carnal Man his Back hath been richly clothed and Belly filled but when he comes to die he hath a sad Doom Son remember thou in thy Life-time receivedst thy good things and likewise Lazarus his evil things but now he is comforted and thou art tormented Luke 16.25 was said to Dives who fared deliciously every day and was clothed in Purple and fine Linen Well you have your Portion and must look for no more you give God a discharge for ought else But for God's Children then their Happiness begins they are going down to sleep in the Grave and when they awake they shall be filled they have not only God's Favour here but Eternal Felicity hereafter They that are called to a Feast will not fill themselves at home with courser Fare The rich Glutton who had his Belly full of hid Treasure here was shut out but Lazarus is carried into Abraham's Bosom and feasted there for this was their Table-gesture to lie in one another's Bosoms Christians reserve your Appetite a little you will be satisfied it is but staying a little longer for a better Meal We expect to be like Angels let others be like Beasts whose Happiness lieth in feeding 2. Then for the other part the transmission of Honour and ample Revenues to Posterity It is true Man is much carried out this way he would fain advance his House and live gloriously in his Posterity Posterity is a shadow of Eternity Children are but the Father multiplied when the Father's Thread is spun out then the Knot is knit his Name and Memory is continued in the World by his Children
in this World 3 dly The kind of the Punishment It was not exclusion out of Heaven but out of Canaan they might not go into the Promised Land This Chastisement was grievous to Moses he looked upon it as a notable Inconvenience and besought the Lord that he might go over Deut. 3.23 25. I besought the Lord at that time saying I pray thee let me go over and see that good Land that is beyond Jordan that goodly Mountain and Lebanon But ver 26. The Lord was wroth with me for your sakes and would not hear me and said unto me Let it suffice thee speak no more unto me of this Matter Nay Deut. 4.21 The Lord was angry with me for your sakes and sware that I should not go over Jordan and that I should not go in unto that good Land which the Lord thy God giveth thee for an Inheritance Thus you see with all his Prayer and Intreaty Moses could not get the Sentence reversed all the Favour he could obtain was to get it mitigated He was permitted to get to the top of Pisgah and see it with his Eyes Deut. 3.27 Get thee up into the top of Pisgah and lift up thine Eyes westward and northward and southward and eastward and behold it with thine Eyes but thou shalt not go over this Jordan This was not vouchsafed to Aaron for he died at Mount Hor. But Moses brought the People to the very Borders and thence had a prospect of the Land of Canaan on every side Thus God may wear away an unthankful Generation by sundry Calamities and some good Men that live among them may be also taken off before God produce and bring forth his beautiful Work which is the sum of all their Hopes and the fruit of their Pain and Sorrow Only they have the Privilege of Believers to see the Promises afar off and to be perswaded of them and embrace them Heb. 11.13 which was some comfort to Moses II. The general Reasons The Sins of the professing or really Godly are most provoking 1. They sin against a nearer Relation which is more than if a Stranger did these things As David heightens the Injuries done to him Psal. 55.12 13. It was not an Enemy that reproached me then I could have born it neither was it he that hated me that did magnify himself against me then I could have hid my self from him But it was thou a Man mine Equal my Guide and mine Acquaintance So 2 Sam. 12.11 I will raise up Evil against thee out of thine own House By proportion we may judg in this Case for our Relation is urged to quicken our Duty 1 Pet. 1.14 As obedient Children not fashioning your selves according to the former Lusts in your Ignorance And if we do otherwise to increase our Punishment Amos 3.2 You only have I known of all the Families of the Earth therefore will I punish you for all your Iniquities They were his peculiar and chosen People and though he would not altogether spare others yet he will certainly and more severely chastise them So Deut. 32.19 And when the Lord saw it he abhorred them because of the provoking of his Sons and of his Daughters that is those that were his Children by a gracious Calling 2. They sin against greater Helps and Advantages than others do Such as have more knowledg of their Duty Iames 4.17 To him that knoweth to do good and doth it not to him it is Sin Experience of the Evil of Sin they have tasted of the bitter Waters and felt more of the Sting of Sin in the conviction of their Consciences and are scarce yet whole of the old Wounds Josh. 22.17 Is the Iniquity of Peor too little for us from which we are not cleansed to this day though there was a Plague in the Congregation of the Lord Once more they sin against a Principle of Life within and so offer Violence not only to the Law of God but their own new Nature 1 John 3.9 Whosoever is born of God doth not commit Sin for his Seed remaineth in him neither can he sin because he is born of God 3. They sin against greater Obligations Partly from the Mercies of God and so there is more Unkindness and Ingratitude in their Sins Iohn 6.67 Will ye go away also If the rotten Multitude do desert him yet will his Disciples be prejudiced and weaken the Confidence of others The more Proofs of God's Love we have received he taketh it the worse at our Hands So also there is an Obligation partly from their own profession of a strict Obedience Ephes. 5.8 Ye were sometimes Darkness but now are ye Light in the Lord walk as Children of Light God hath distinguished them from others and therefore they should distinguish themselves by Eminence of Holiness and Obedience Nehem. 5.9 Ought ye not to walk in the Fear of our God because of the Reproach of the Heathen our Enemies Partly there is a special Obligation from their Covenant-Vow Now a People in Covenant with God are faster bound to him than others therefore their Transgressions are the more hainous As Adultery is a greater Crime than single Fornication because of the Marriage-Covenant and Sacrilege than Theft because it is a devouring what is Holy or alienating what is dedicated to God Now God will avenge the Quarrel of his Covenant Levit. 26.25 I will bring a Sword upon you that shall avenge the Quarel of my Covenant 4. Because of the Effects of their Sins 1. Partly as they dishonour God more than others 2 Sam. 12.14 Howbeit because by this Deed thou hast given great Occasion to the Enemies of the Lord to blaspheme the Child also that is born unto thee shall surely die though God had pardoned his Sin The scandalous Sins of Professors give great Advantage to the Enemies of the Truth who will be sure to make a wicked and evil use thereof Therefore we should walk the more circumspectly and holily lest through our Sides our Profession it self be wounded as well as our Souls and the Lord 's Holy Name be blasphemed The Honour of God is not so much concerned in the Actions of the Ungodly as it is in the Example of great Men or of those that are eminently godly 2. As they harden and justify the Wicked Ezek. 16.51 Neither hath Samariah committed half of thy Sins but thou hast multiplied thine Abominations more than they and hast justified thy Sisters in all thine Abominations which thou hast done They do with the more pretence live in their Sins when they see the Lapses and Falls of the Godly themselves 5. There are special Reasons why God should correct them for their Sins here in the World 1. To keep up the Honour of his Government lest he should by forbearance seem to approve their Sin who are so near to him and dignified with so many Privileges God is the impartial Judg of the World therefore he will do right the Disorders of his People are not passed
of Faith There were Moralities among the Heathens far more exact than are to be found among many Christians As Dogs excell Man in acuteness of smell and sense it is their Perfection so do many Heathens excell abundance that go for Christians in Temperance Justice Meekness and a command of their Passions they that were never acquainted with Christ and the Spirit were civil and harmless therefore to be a meer Moral Man certainly is not enough Paul saith of himself before he was acquainted with Christ that he was as touching the Righteousness which is of the Law blameless Phil. 3.6 And the Apostle hath taught us to live Godly as well as Soberly and Righteously in this present World Titus 2.12 There is a living in Communion with God as well as being fair to Men and therefore a Man may be civil and harmless but such as are not Vicious rather than Vertuous and Gracious the meer Rational Life is one thing and the Spiritual Life another thing Then take the Comparative part they live better than others so did the Pharisee Luk. 18.11 God I thank thee I am not as other men are yet Christ saith Mat. 5.20 Except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven Among Blind men the Purblind is a kind of King and guide of them all A man may not be as bad as others and yet not so good as God requires Gal. 6.4 Let every man prove his own work and then he shall have rejoycing in himself alone and not in another It is a miserable thing when a Man hath no other Ground of Confidence but the Sins of others he is good because others are worse he hath no rejoycing in himself but only from the sinfulness of others Or suppose that a Man be better than himself was heretofore there is a Moral Change as well as a Supernatural a Reformation as well as a Regeneration As a wanton Young Man that came in to Zenocrates his Lecture half drunk with his head crown'd with Rose-buds and when he heard a Discourse of Temperance he was converted by his Lecture and betook himself to a sober Course So a Man may cast off his Youthful vanities and may be changed from being Riotous to be more sober and yet be far from Grace A Sow washed is a Sow still What is short of Regeneration is short of Salvation Therefore do not think because of a civil orderly Life you do enough this is a sottish Principle and keeps us from the Righteousness of God 2. Here is another of their Errors They are born and bred up in the bosom of the Church and true Religion and because they are Baptized and profess the Faith of Christ therefore they think they ever had Faith and a good Heart towards God and do not see why or from what they should be Converted It was a wonderful thing to Nicodemus to hear that a Man should be Born again as strange as if a Man should enter again into his Mothers womb John 3.4 They are wholly Ignorant of any Change of Soul or State and mind it not So the Jews when Christ told them of being made free from the Bondage of Sin Iohn 8.33 We be Abrahams Seed and were never in Bondage to any man how sayest thou Ye shall be made free Alas Men neglect their inward Spiritual Estate and are not sensible of setting their Souls free from the Fetters of Lusts and Carnal Affections that they may pursue their chiefest Good Nothing so hard and heavy as Spiritual Bondage and yet is little known and little discerned in the World They live in the Bondage of Sin with as much delight as Fishes in their own Element and all this while they are pufft up with Carnal Dreams of their own Priviledges and Worth These are the Men that are said to need no Repentance Luk. 15.7 that is in their own Conceit those that do not see why or from what they should be Converted 3. They own no difference between a State of Nature and a State of Grace they know no such thing as passing from Death to Life and therefore are never troubled about it All the Lord's People are holy Numb 16.3 and it is factious to make such Distinctions they have put no difference between the holy and prophane neither have they shewed difference between the clean and unclean Ezek. 22.26 As if all were of one Lump and all should fare alike and therefore think themselves as good as the best 4. That those that are blameless before Men and well spoken of in the World need not doubt of their acceptance with God O No God's Tryal is one thing and Mens another Men see no further then the Outside but God regards the frame of the Heart 1 Sam. 16.7 Man looketh on the outward appearance but the Lord looketh on the heart Therefore thô a Man cannot be justly taxed before men yet this is nothing before the All-seeing God Psal. 143.2 Enter not into judgment with thy Servant for in thy sight shall no man living be justified Non dicit cum hostibus tuis sed cum servo tuo David doth not say Lord enter not into Judgment with thine Enemies but with thy Servant 5. Another sottish Maxim is That petty Sins are not to be stood upon They shall do well enough if they never Sin more nor worse as the Omission of good Duties in their Closets or Families lesser Oaths vain Speeches idle Sport whereas Christ saith By thy words thou shalt be justified and by thy words thou shalt be condemned Mat. 12.37 Light things may weigh heavy in God's Ballance Well then until the Soul be dispossessed of these sottish Conceits it cannot be but they must overween their own Righteousness and think too well of themselves and of their Estate before God Thirdly Self-love is the Reason of it Prov. 16.2 All the ways of a man are clean in his own eyes but the Lord weigheth the Spirits A Man is very Blind and partial in his own Cause and will not own any Opinion and Conceit against himself There is an Emphasis in that his own Eyes surely Man would favour himself and be friendly to himself we have a double Instance of this in Scripture Iudah was severe against Tamar when he thought her to be with Child by another Man Gen. 38.24 Bring her forth and let her be burnt But when she shewed him the Tokens the Ring the Staff and Bracelets and that he was the Man then he becomes gentle enough So David when his own Story was represented to him in the case of a third Person that took away the Ewe-Lamb from the poor Man he says in a heat As the Lord liveth the man that hath done this thing shall surely dye 2 Sam. 12.5 but when the Prophet closeth with him and told him Thou art the man all this is spoken to thee he was more calm All this is spoken to
Woman not Proselyted or Embodyed with the visible People of God at that time a Woman whose Faith is approved and commended by Christ And surely this should provoke every Christian Heart to be furnished with a like Faith 2. To Instruct us that the Life and Exercise of Faith is not easie but will meet with great Discouragements We must reckon of Tryals and prepare for them They that leap into Profession and do not count the Charges will soon find their rash Confidence disappointed They may meet with Rebukes from Men David's Enemies said There is no help for him in God Psal. 3.2 Or from mistaking Friends as those that would not have Christ hindred in his passage Mark 10.48 Many charged him that he should hold his peace but he cryed the more a great deal Thou Son of David have mercy on me But this Woman seemeth to be checked and disappointed by Christ himself who at first answereth her not a word and then seemingly defeateth her Confidence To wrestle not only with Temporal Discouragements but Disappointments of our Hope in God is the sorest Tryal The Blind Man wrestled with the Rebukes of Men but she with the Rebukes of Christ himself Yea here is Tryal upon Tryal she is put back after a first and second Address Christ as God knew the strength of her Faith at first but yet he would exercise her Faith to the uttermost as in another Miracle it is said He himself knew what he would do but this he said to prove him Joh. 6.6 Whence shall we buy Bread that so great a Company may eat Christ loveth to try them with whom he hath to do sometimes the weakness sometimes the strength of their Faith 3. Because of the Success Verse 28. Be it unto thee even as thou wilt and her Daughter was made whole from that very Hour When Faith is sufficiently tryed Christ can hold out no longer as Ioseph's Bowels yearned and he could not refrain himself Gen. 45.3 I am Ioseph so when the strength of Faith is sufficiently discovered Christ cannot continue the Conflict any longer the Believer shall have what he doth desire Hosea 11.8 Mine Heart is turned within me my Repentings are kindled together And Ier. 31.20 Is Ephraim my dear Son Is he a pleasant Child For since I spake against him I do earnestly remember him still therefore my Bowels are troubled for him I will surely have Mercy upon him saith the Lord. So Isa. 40.1 2. Comfort ye comfort ye my People saith your God speak ye comfortably to Ierusalem and say unto her that her Warfare is accomplished that her Iniquities are pardoned for she hath received of the Lord's Hand double for all her Sins Now it is enough let them have their Mercies and their Comforts In opening this instance let us consider First The Quality of the Woman She is called in Matth. 15.22 A Woman of Canaan in Mark 7.26 A Greek a Syrophoenician by Nation Phoenicia was that Countrey which was Inhabited by the Relicks of the Ancient Canaanites she was by Nation a Phoenician and by Religion a Greek for the Term of Iew and Greek distinguished the then World Rom. 1.16 It is the Power of God unto Salvation to the Iew first and also to the Greek And it is as much as Iew and Gentile she was a Devout Woman among the Gentiles that Bordering upon the People of God was acquainted with the True Religion though she professed it not Secondly That she was a Believer appeareth by her coming to Christ to cure her Daughter who was Bodily vexed with the Devil How she was acquainted with Christ it is said Mark 7.25 She heard of him That is by the Rumour of his Miracles And if God blessed Rumours or the Fame of Christ's Miracles we may be ashamed that we do no more improve a clear Word And not by her coming only but also by the Title she gave to Christ her calling him The Son of David ver 22. This was the Solemn Name of the True Promised Messiah So the blind Men Matth. 20.30 Have mercy on us O Lord thou Son of David So Bartimeus if it be a distinct Story Mark 10.47 Iesus thou Son of David have mercy on me Son of David was the common Title by which our Saviour was called and known among the Iews Matth. 9.27 Thou Son of David have mercy on us Because Christ was to be born of the Seed and Posterity of David Ier. 23.5 Behold the days come saith the Lord that I will raise up unto David a righteous Branch Rom. 1.3 Concerning his Son Iesus Christ our Lord who was made of the Seed of David according to the Flesh. The Messiah was to come as a King to rule and feed his Church and therefore he is called sometimes David in the Prophets and in the days of his Flesh in the Addresses that were made to him Son of David So that in this she sheweth her Faith There is in Faith Knowledge Assent and Affiance and all three are in this Womans Faith That the Messiah was to be the Son of David there is her Knowledge There was her Assent That Jesus was the Christ or True Messiah for she applieth the Title to him upon the Rumours of his Miracles Then there was her Affiance and Dependance in this Address to him as one that was able and willing to help all distressed Creatures and that she renewed her Suit after so many Repulses shewed a notable Confidence in his Mercy and Power Thirdly The Greatness and Strength of her Faith To set forth that we must consider 1. Her Tryals and Temptations 2. Her Victory over them by her Importunity Humility and resolved Confidence First Her Temptations they are Four I. Christ's Silence He answered her not a word ver 23. II. The Coldness oâ— the Disciples dealing in her behalf in the same Verse His Disciples besought him Send her away for she crieth after us III. Christ's Answer to his Disciples seeming to exclude her out of his Commission Ver. 24. He answered and said I am not sent but to the lost Sheep of the House of Israel IV. Her renewed Importunity draweth another Answer from Christ which implieth a Contempt of her or at least a strong Reason against her Verse 26. It is not meâ—t to take the Children's Bread and cast it unto Dogs So that you see here are sore Tryals multiplied Trials but yet she keepeth begging and arguing with Christ till he giveth her Satisfaction First Christ's Silence Verse 23. And he answered her not a word It 's a great Tryal to our Faith but such as the People of God usually meet withall It is sad to go to a dumb Oracle and get not a Word from God So here What! not a Word from a merciful and gracious Saviour who was so ready to hear and help upon all occasions and to cure all those that came to him But she gets not a Word though her Daughter was grievously tormented by the Devil A
destroyed him that had the Power of Death This was a necessary means of Conquest and Christ must overcome Satan by suffering himself to be overcome visibly by him The Devil doth not conquer Christ by Death but Christ doth conquer him And still all the Temptations of the Devil are but the wounding of the Heel the Loss is not great to Christ or his Members As Dan is compared to a Serpent by the Way or an Adder in the Path that biteth the Horse-heels so that his Rider shall fall backward Gen. 49.17 Such is the Craft of Satan he doth not usually bring Temptations before our Reason but they enter in at the Back-door of Sensual Appetite but tho he bite the Heel the Life of Grace is secured Satan prevailed so far against Christ that his wicked Instruments brought him to the Cross pursued him to the Death there But 2 Cor. 13.4 Though he was crucified through VVeakness yet he liveth by the Power of God Or as it is in 1 Pet. 3.18 Being put to Death in the Flesh but quickned by the Spirit So for Christians he may divers ways wound and afflict us in our outward Interests but the inner Man is safe 2 Cor. 4.16 Though our outward Man perish yet the inward Man is renewed day by day Nay we may be bruised in the Heel by divers Temptations and Slips into Sin yet the Vitals of Grace are not hurt there is no total Extinction of our Love to God I should come now to the fourth Branch That tho Christ was bruised in the Conflict yet it endeth in Satan's total Overthrow His Heel was bruised but Satan's Head was crushed But of that anon In the mean time by way of Use let me press you chearfully to remember and celebrate this Victory of Christ. The Duty we are engaging in is an Eucharist and we come to rejoice in God our Saviour Let me bespeak you in the Psalmist's Words Psal. 98.1 O sing unto the Lord a new Song for he hath done marvellous things his right Hand and his holy Arm have gotten him the Victory Or Psal. 118.15 16. The Voice of Rejoicing and Salvation is in the Tabernacle of the Righteous The Right Hand of the Lord doth valiantly The Right Hand of the Lord is exalted the Right Hand of the Lord doth valiantly Psal. 106.2 Who can utter the mighty Acts of the Lord who can shew forth all his Praise 1. The Conqueror is the Seed of the Woman or the Son of God incarnate O let us bless God for so great a Mercy Luke 1. from 68 to 76. Blessed be the Lord God of Israel for he hath visited and redeemed his People and hath raised up an Horn of Salvation for us in the House of his Servant David as he spake by the Mouth of his holy Prophets which have been since the World began That we should be saved from our Enemies and from the Hand of all that hate us to perform the Mercy promised to our Fathers and to remember his holy Covenant The Oath which he sware to our Father Abraham that he would grant unto us that we being delivered out of the Hands of our Enemies might serve him without Fear in Holiness and Righteousness before him all the Days of our Life What shall the Son of God come from Heaven to subdue the Kingdom of Satan and to deliver Men from this Bondage and we be no more affected with it 2. The Manner of Overcoming it is by suffering a shameful painful and accursed Death Rev. 1.5 6. Vnto him that loved us and washed us from our Sins in his own Blood and made us Kings and Priests to God and his Father to him be Glory and Dominion for ever and ever Amen Again Worthy is the Lamb that was slain to receive Power and Riches and VVisdom and Strength and Honour and Glory and Blessing Rev. 5.12 And ver 9. For thou wast slain and hast redeemed us to God by thy Blood out of every Kindred and Tongue and People and Nation That by a Death which he deserved not he should destroy the Death which we deserved 3. Who is overcome The Devil Rev. 12.10 Now is come Salvation and Strength and the Kingdom of our God and the Power of his Christ for the Accuser of our Brethren is cast down who accused them before our God day and night Ver. 11. And they overcame him by the Blood of the Lamb and the VVord of their Testimony and they loved not their Lives unto the Death Ver. 12. Therefore rejoice ye Heavens and ye that dwell in them VVo to the Inhabitants of the Earth and of the Sea for the Devil is come down unto you having great VVrath because he knoweth that he hath but a short Time O Christians what will raise your Hearts in Thanksgiving to God if not these three Arguments which I have plainly mentioned to you for the Matter needeth no Descants The Incarnation of the Son of God who came as the Seed of the Woman that he might free Mankind from the Power the Devil had over them by Sin Then the Merit and Satisfaction of our Saviour for he was bruised in his Heel And then the dissolution of Satan's Power and the freeing of Mankind out of his Hands either as a Tempter or a Tormentor 4. The Effects of the Victory when 't is applied to us I shall mention three 1. Our Conversion to God and the destruction of Sin in our Hearts or our actual deliverance from Satan Luke 11.21 22. VVhen a strong Man armed keepeth his Palace his Goods are in peace but when a stronger than he shall come upon him and overcome him he taketh from him all his Armour wherein he trusted and divideth his Spoils This was our Case All was in a sinful Quiet and Peace When Wind and Tide go together no wonder if there be a Calm Satan's Suggestions and our Corruptions suted the one with the other But blessed be God that this carnal Security is disturbed that the Kingdom of God is come upon us that Christ by a sacred Rescue hath dispossessed Satan and destroyed Sin O let us give Thanks unto the Father who hath made us meet to be Partakers of the Inheritance of the Saints in Light who hath delivered us from the Power of Darkness and translated us into the Kingdom of his dear Son Col. 1.12 13. 2. Remission of Sins Acts 26.18 To open their Eyes and to turn them from Darkness to Light and from the Power of Satan unto God that they may receive Forgiveness of Sins and an Inheritance among them that are sanctified by Faith that is in me Col. 1.13 14. VVho hath delivered us from the Power of Darkness and translated us into the Kingdom of his dear Son in whom we have Redemption through his Blood even the forgiveness of Sins Christ's Subjects have the Privileges of his Kingdom Now bless the Lord O my Soul and all that is within me bless his holy Name Bless the Lord O
joint again that is once out So David Psalm 51.10 Create in me a clean heart O God! and renew a right spirit within me He speaketh of it as a second Creation and Renovation not that there was a total expulsion of Faith or Charity but to shew that the loss is not soon repaired 2. There is Counsel given him Strengthen thy Brethren When by Repentance thou art recovered out of thy Sin be more careful to confirm and strengthen others 1. To prevent falling pray for them warne them be an example of Constancy to them that they may not fall or fail in like manner which he did by his three-fold profession of Love to Christ and in glorifying God in his whole Life and Death Iohn 21.19 This spake he signifying by what death he should glorifie God Christ warneth him of his future Sufferings shewing that he should be more stout than in his former Tryal Such a difference there was between Peter trusting in his own strength and Peter supported by God He that before was blown down by the weak blast of a Damosels Question could then confidently look a cruel Death in the Face 2. Recover them if lapsed with Meekness that they may not despair Gal. 6.1 If a man be overtaken in a fault ye which are spiritual restore such a one in the spirit of meekness considering thy self lest thou also be tempted If the possibility of falling be an Argument the actual experience is much more Christians should not exercise too great severity on them that are fallen considering we have or we might fall into like Sin in the time of Temptation Thus would Christ season and prepare his Servants for their Office and by their own Experience teach them meekness and tenderness to others In general it is said 2 Cor. 1.4 Who comforteth us in all our tribulations that we may be able to comfort them which are in any trouble with the comforts wherewith we our selves are comforted of God Such Comforts are not only for our good but for the benefit and advantage of others Confirme thy brethren saith Christ here to Peter They are Brethren and they need to be strengthned for all these Afflictions are incident to all our Brethren which are in the Flesh and our Example and Consolation from experience are a great relief to them Thus you have a full view and prospect of the words I shall observe this Point from the whole Doct. That though Sathan by Gods permission may soarly trouble and vex his people yet we are not wholly exposed to his fury to be dealt with as he pleaseth Let me shew you 1. How many wayes Sathan may vex and trouble Gods People Either by inward Suggestion or by outward Persecution and Affliction 1. By inward Suggestions as when he tempted David to number the People 1 Chron. 21.1 Sathan stood up against Israel and provoked David to number Israel Namely as he moved him to Pride and Glory in the Arm of Flesh or in his Grandure or multitude of Subjects God had an hand in it 2 Sam. 24.1 And the anger of the Lord was kindled against Israel and he moved David against them to say Go number Israel and Iudah To punish David and his People for their Sins God as a just Judge using Sathan as his Minister therein God by permission and a wise Ordination of it for good and Sathan by Suggestion and Malicious Intention for evil God as a Judge in a just punishment for Sin and Sathan as an Enemy and an Actor of Sin It is no excuse to Sathan or David that God moved nor any blot in God that Sathan moved they acting from divers Principles and divers ends Well but to our present purpose Sathan moved David a Man after Gods own heart Alas the best have their Infirmities and Sathan hath many hidden secret Arts to mischief Souls which we think not of 2. By Persecutions or Afflictions Many of Satans Temptations are conveyed by Afflictions that he may make the People of God weary of their Profession and either quit the Truth or cast off their Duty to him Thus when the Apostle telleth us of the Devils unwearied Malice and Enmity to Souls he biddeth us resist him stedfast in the faith knowing that the same afflictions are accomplished in our brethren which are in the world 1 Pet. 5.9 And again Revel 2.10 The Devil shall cast some of you into prison Surely they were put in Prison by Men but these Men were Sathans Instruments They have their Hour some Times and Seasons when they work great Trouble to the People of God God doth not so altogether bind up Sathan but that he suffereth him to act many strange parts in the World either by himself immediately or by his Instruments II. Our Tryals are the more soar because Sathan hath an hand in them 1. Not only because that is cumulative to the Malice of Men or superadded to it And so the Apostle Eph. 6.12 We wrestle not against flesh and blood but against principalities against powers against the rulers of the darkness of this world against spiritual wickednesses in high places Our business lyeth not with Men with Flesh and Blood only but with Sathan Men are but the Devils Instruments Humane and Bodily Powers are Sathans Auxiliaries whom he stirreth up and imployeth so that there is a double Party The invisible Agents and the invisible Powers by which they are assisted and acted But 2. There are special Reasons why the Devil is a more terrible and dangerous Party than any Humane Power As partly 1. Because of his great Enmity to Mankind especially the redeemed by Christ Because he looketh upon them as likely to possess the vacant places from which he and his Angels are faln He is alway called the Enemy with respect to War Adversary or Opposite Litigant Party with respect to Law 2. Partly because of his unwearied activity He is alwaies going about 1 Pet. 5.8 Your adversary the Devil as a roaring lion walketh about seeking whom he may devour And in the Book of Iob chap. 1.7 From going to and fro in the earth and from walking up and down in it And 3. Partly for his insatiable Cruelty His Malice is bitter and extream seeking whom he may devour His aim is utter Ruine and Damnation to prejudice us in our Eternal Estate or our Spiritual and Heavenly Concernments It is not your Temporal and Bodily Interests that he would mainly bereave you off He can let you injoy the pleasures of the World that he may deprive you of your delight in God He can be content that you shall have Dignities and Honours Ease and Safety so they prove a Snare to you all is to ruine your Souls If he cannot prevail so far yet he would thereby draw you to scandalous Sins that you may dishonour God 2 Sam. 12.14 By this deed thou hast given great occasion to the enemies of the Lord to blaspheme and destroy your own peace Psalm 32.3 My bones waxed
one Be zealous to reduce them from their errours Let there be a hatred of Popery and a Pity to Papists a hatred of Abomination but not a hatred of Enmity Prov. 29.27 An unjust man is an abomination to the just and he that is upright in the way is abomination to the Wicked A Sermon Preached November 5. 1676. Micah 6.5 O my People remember now what Balak King of Moab consulted and what Balaam the Son of Beor Answered him from Shittim unto Gilgal that ye may know the Righteousness of the Lord. THese words are a part of God's Plea against Israel for their ingratitude in departing from their obedience to him Their backsliding had raised an Evil report upon God as if he were harsh and severe and had not dealt well with them Therefore God justifieth his Providence what injury had he done to them wherein had he wearied them What had they to lay to his charge verse 3. Oh my People what have I done to thee and wherein have I wearied thee Testifie against me The matter concerneth us for the General Sin of this Nation is that we are grown weary of God but we have as little reason as they had injuries he had done none to them but on the contrary vouchsafed many rare and singular favours He instanceth first in his redeeming them from Egypt where they were dealt with as Slaves and Bond-men vers 4. For I brought thee up out of the Land of Egypt and redeemed thee out of the House of Servants Surely a deliverance from Spiritual or Temporal Bondage should be an Eternal bond upon us to be for God The Second instance is his Conduct of them in the Wilderness under Moses and Aaron vers 4. And I sent before thee Moses Aaron and Miriam When God giveth a People such Governors both in Church and State who do not only adhere to true Religion but countenance it in others yea set their whole heart to propagate it it is a great mercy not to be forgotten The Third Instance is that in the Text his bringing them into Canaan notwithstanding the designs to root them out by the way O my People remember now what Balak King of Moab consulted c. In which words 1. Observe the matter what is recomended to their remembrance in two things First The Plot betwixt Balak and Balaam Secondly The many good things that fell out between Shittim and Gilgal 2. The End why it is recommended to their remembrance that ye may know the righteousness of the Lord. First For the Matter First The plot between Balak and Balaam 1. What Balak consulted how to ruine Israel and bereave them of God's favour and protection Therefore he sent for Balaam to curse them hoping that by this Wizards Inchantments and Predictions the matter would be easie 2. What Balaam Answered 1. Somewhat by way of Prophesie 2. Somewhat by way of Counsel 1. By way of Prophesie he found that to curse Israel was a fruitless endeavour and God over ruled his Tongue to bless them 2. By way of Counsel he perswaded Balak to feast them to induce them to Idolatry and Fornication 2. The Second part of the matter which is commended to their remembrance is what happened between Shittim and Gilgal Shittim was the place where they went astray after Baal-Paeor Numb 25.1 And the place where they did abide until after Moses his Death And from whence Ioshua removed them to Iordan where they passed over to Gilgal and there the Lord renewed his Covenant with them by Circumcision Iosh. 5.2 Therefore the Lord willeth his People here to remember the things that befel them from Skittim to Gilgal What these things were may be seen by the History following 1. Though many warped and committed such hainous whoredoms with Baal-Paeor the State and Body of the Church was still preserved 2. That God led them on dry foot through Iordan and at length brought them into Canaan the Land of promise And 3. there anew confirmeth his Covenant with them And 4. the slaying of Balaam their pernitious enemy in the intervail between their going from Shittim to Gilgal Numb 31.8 Balaam also the Son of Beor they slew with the Sword Secondly The end That ye may know the righteousness of the Lord. It implyeth here both his Mercy and his Fidelity His Mercy which strove with their wickedness and overcame their evil with his goodness His faithfulness in keeping his Covenant and his Promises for though some of the People did Perish for that they fell into this wickedness with Baal-Poeor yet those that cleaved to the Lord remained alive This was just as they were entring into the promised Land Doct. That old Mercies especially National Mercies should not be forgotten that we may know God's uprightness in keeping his Covenant and Gracious Promises 1. I shall give you an account of this Instance of mercy which the Text offereth 2. What observations may be thence deduced 3. Why such kind of mercies should not be forgotten First To give an account of this Instance of Mercy in the Text 1. What Balak consulted Let us state his design for this Plot that he laid was most dangerous and wicked and the most likely to obtain his desire For if he could have obtained from God a Curse upon Israel he might soon have vanquished them There are many ways which the Devils Instruments take to mischief Religion Sometimes by fomenting and promoting divisions among themselves that they may first ruine one another and then become a Prey to their common Adversaries Gal 5.15 If ye bite and devour one another take heed that ye be not consumed one of another It beginneth in calumniating and defaming one another And then within a while it breaks out into open fewds and that breedeth mischief and persecution The Devil hath an hand in all this And many times his instruments as Sanballat and Tobiah set up a party among the Iews to weaken their hands in the work Nehem. 6. Sometimes by sowing divisions between them and their rulers The Devil knoweth what an advantage it is to Religion to have the countenance of Princes and on the other side how jealous they are of their Authority and Prerogatives Therefore by his instruments he seeketh to prejudice and prepossess them against those that profess Religion in strictness and Power Thus Amaziah the Priest of Bethel sent to Jeroboam the King of Israel saying Amos hath conspired against thee in the midst of the house of Israel and the Land is not able to bear all his words Amos 7.10 As if he had inticed the People from their Duty and made them enemies to his Authority And this by clancular insinuation when Amos was neither called nor heard So Saul against David 1 Sam. 24.9 Wherefore hearest thou Mens words saying Behold David seeketh thy hurt So Haman against the Iews Esther 3.8 There is a People scattered abroad and dispersed among the People in all the Provinces of thy Kingdom and their Laws are
are Holy though sinners by nature yet dedicated to God and by vertue of the Parent 's Covenant accepted into the visible Church This agreeth with the exact rules of friendship to be a friend to us and our Families as David was to Mephibosheth for Ionathans sake 2 Sam 9.7 Fear not for I will shew thee kindness for Jonathan thy Fathers sake So Rom. 11.28 As concerning the Gospel they are Enemies for your sake but as touching the Election they are beloved for the Fathers sake For so many thousand years This is a friendship like God whose kindness is expressed in a way becoming himself Well then every Child is capable of dedication to God in the solemn way of an Ordinance 'T was a grief to Gehazi to have the Leprosie cleave to him and his Posterity it is a comfort to you that your Children are Holy Another Leper was born of him another Child is born to God of you More especially when the Covenant breaketh out then Children are a blessing indeed an Heritage from the Lord Gen. 9.25 26. Cursed be Canaan a servant of Servants shall he be to his Brethren And he said blessed be the Lord God of Shem. Ham is cursed in the person of Canaan whose progeny was excluded from the Grace of the Ordinances Instead of blessing Shem as he had cursed Cham Noah blesseth and praiseth God Blessed be the Lord God of Shem. God is his God that is happiness enough which is to be ascribed to his Grace But to return God hath implanted an affection in Parents to their Children he hath a Son himself and he knoweth how he loveth him and he loveth him for his holiness Heb. 1.9 Thou hast loved Righteousness and hated Iniquity therefore God even thy God hath anointed thee with the Oil of gladness above thy fellows So many times in a condescention to good Parents he bestoweth this priviledge that they shall have Godly Children Look as to a Minister those whom he converts to God they are his Glory and his Ioy and his Crown of rejoicing at the day of the Lord 1 Thes. 2.19 20. So as to those whom we have been a means to bring into the World if they are in the Covenant of Grace it is a greater blessing than to see them Monarchs of the World 3. 'T is a gift and a blessing dispensed as a reward and heritage with respect to the obedience or disobedience of their Parents God would by all ways and means ingage us to godliness now because our temporal happiness or misery much dependeth upon our Relations and Children he would make this one motive to invite us to walk in his ways This is one way or means to let in happiness or trouble upon us Sometimes he promiseth Children and flourishing Children as a reward of piety and threateneth no Children or unhappy Children as a punishment of disobedience See Iob 5.4 compared with 25. Of the wicked it is said ver 4. His Children are far from safety they are crushed in the Gate and there is none to deliver them 'T is promised to the godly ver 25. Thou shalt know also that thy seed shall be great and thine off-spring shall be as the Grass of the Earth So the Second Commandment Exod. 20.5 6. I the Lord thy God am a Iealous God visiting the Iniquity of the Fathers upon the Children unto the third and fourth Generation of them that hate me and shewing Mercy unto thousands of them that love me and keep my Commandments and many other places Though not all the Godly and only they have the gift of prosperity and a successful posterity yet God is pleased in express terms to adopt this blessing into the Covenant Wicked Parents are ordinarily great snares and plagues to their Children and the godly prove great blessings Because this is an argument often pressed in Scripture I shall a little state it how far wicked Parents may procure a judgement and godly Parents a blessing to their Children 1. How far wicked Parents may procure a Judgment to their Children Answ. Punishments are either Temporal or Eternal For Eternal no man is punished with Eternal punishment for anothers sins properly and directly there we stand upon our own personal account occasionally a Child may be punished eternally for his Father's sin as being deprived of the means of Grace by the Parent 's revolt from the true Religion As for external means the Parents who are a kind of Trustees may put away the means of Grace from their Families When God cometh to tender Grace to them he tendereth it to them in the name of their whole house Luk. 19.9 This day is salvation come to this House Forasmuch also as he is the Son of Abraham as a Believer he had an interest in Abraham's promises Gen. 17.7 I will establish my Covenant between me and thee and thy Seed after thee in their Generations for an everlasting Covenant to be a God unto thee and thy Seed after thee So Act. 16.31 Believe on the Lord Iesus Christ and thou shalt be saved thou and thy House that is put in a way of Salvation If a Family reject the strictness of profession and give up themselves to cursing swearing uncleanness gaming hatred of reformation and of a lively Ministry the Children born in the Family may be justly left to be wicked by these examples and prejudiced against the ways of God 2. For Temporal Punishments These may be supposed to come both on those that continue in their wicked Parents Paths and Courses or on those who do break them off by repentance 1. If they continue in them then both Parents and Children are considered as one Body and Society Isa. 65.6 7. I will recompense even recompense into their bosom Your iniquities and the iniquities of your Fathers together There is a cup still filling and when we add more Water then it runneth over As by a figure added to a number already set the value is increased to a much greater sum than the single Figure would bear if it stood alone So the personal sins of the Child are made much more hainous by the foregoing offences of the Parents Or as a fire that is already kindled when it meeteth with more combustible matter the flame is the more increased so by the addition of the Childrens sins to their Ancestors the judgment is made more exemplary and remarkable nay it may be the judgment may begin with the Children when the Parents in this World do escape and go unpunished The Parents kindle the Fire and the Children come and cast in more Fuel and then no wonder if the burning be the greater 2. If they be godly The judgments may continue though they be sanctified to their holy posterity Thus God's quarrel for the sins of Manasseh continued in the days of good Iosiah 2 Kin. 23.26 The Lord turned not from the fierceness of his great wrath wherewith his anger was kindled against Judah because of all the provocations
but Love should allay these bitter Gusts for we should always remember that Be angry and sin not that is If ye be angry beware of Sin Eph. 4.26 9. Thinketh no Evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word signifieth two things To Think or Design to Impute or Reckon In the first acceptation the sense is That a Charitable Person plotteth not in his Mind how he shall do his Neighbour any Evil. Now designing Evil is so vile a thing and so abhorred by Heathens that the Apostle would not mention the forbearing of that as an effect of Divine Charity Therefore most probably we must pitch upon the later sense not for not contriving Hurt to others but not to reckon or impute it to them And so 't is the property of Charity not rashly to impute Evil to any Man It suspects no Evil in others as long as their Actions are capable of a good Interpretation or while other Good is mingled with it Envy and Detraction like a Fly pitcheth on the sore place But Charity doth not easily think Evil of its Neighbour but interpreteth doubtful Things in the better part If wronged by others they rather impute it to their Inconsideration than their Malice And if it cannot be excused they do not impute charge or upbraid them with it as Brawling People do 10. It rejoyceth not in Evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothing is more abhorrent from the nature of Charity than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoycing in the Hurt of another Now this may happen on two Occasions 1. When any one doth that which is unjust 2. When injustice is done to any one In the first Case Charity rejoyceth not that others fall into Sin which indeed is a pleasure to them that hate them but Charity will make a Man heartily mourn and grieve for any Sin that is committed by another 'T is a joy to see others discharge their Duty but a grief that they offend God The Second Case is If our Enemy be injured by others we boastingly say Oh how well is this Man served now thus to rejoyce in or applaude the Sin of others will not stand with Charity which seeketh the Reformation of others not their ruine and disgrace David when he heard of the Death of Saul he rent his Cloaths and wept and fasted 2 Sam. 1.11 12. And David took hold of his Cloaths and rent them and all the men that were with him and they mourned and wept and fasted until Evening for Saul and for Jonathan his Son and for the people of the Lord and for the house of Israel because they were fallen by the Edge of the Sword And Iob saith Chap. 31.39 If I rejoyced at the Destruction of him that hated me or lifted up my self when evil found him neither have I suffered my Mouth to sin by wishing a Curse to his Soul Revenge is sweet to a Carnal Nature but Divine Love checketh it and purgeth out this old leaven of Malice more and more 11. But rejoyceth in the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth is taken for sincerity of Goodness Charity wisheth those that displease us were better than they are and that they did nothing but what is right just and good rejoyces at any good that befalleth others especially at the holy and virtuous actions performed by them and their integrity and sincerity This is a good Note For what a Man really is he desireth others should be 12. It beareth all things The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covereth all things which the Greek word also signifieth and so there is a Tautology avoided for the last Clause of this verse is endureth all things Now the meaning of this Clause is That Charity doth not easily divulge the Crimes of others Prov. 10.12 Hatred stirreth up strife but Love covereth all Sins None of us can expect to live in the World but we shall meet with many failings and wrongs in the best of God's Children There will need the cover of Love that we may neither shame our Brethren nor disgrace our Religion Therefore one property of this grace is to hide and conceal the Evil we know by another as far as it is for his good and not contrary to the greater good of others for than a greater Charity obligeth us to reveal it As if a man be a Seducer or if one profess to do Religion a mischief 't is our duty to reveal it But otherwise 't is an offence to speak all we know of others though it be true for all Evil must not be divulged but sometimes covered with the Cloak of Love There may be malice in reporting Truth for an eager desire to spread a fault wanteth not Sin Ier. 20.10 Report say they and we will report it Nay if there be no ill intent such prattle will come under the charge of idle Words unless it be for discovering an Hypocrite that others may not be deceived nor ensnared 13. It believeth all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not such things as are apparently false but hath no prejudice against that which others profess if not prevalently contradicted It desireth others should be good and therefore easily believeth them according to the profession which they make and whilst things are any way credible and not manifestly false It dareth not harbour an ill conceit of others interpreting all things to the best as long as the contrary appeareth not and whatever can be said for the mitigation of a fault 'T is easily persuaded Iam. 3.17 It doth not indulge unwarrantable suspicions and as long as it can taketh all things in good part that are said or done by others For till it hath an idoneous sense it had rather be deceived in thinking well of others than suspecting evil 'T is a malignity to fasten an evil sense on a Speech or Action that may bear a good one 14. Hopeth all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is added because what Charity cannot believe it hopeth for When nothing is said by way of defence and excuse it hopeth the best the matter is capable of if not for the present it despaireth not that being fallen they will rise again They despair not of their repentance nor give over the use of all probable means to reclaim them 15. It endureth all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is suffereth injuries done to its self for Peace sake without revenging its self They can endure much pain and trouble and loss to procure a greater good to others that is greater than the pain we suffer our selves and therefore it meditateth not revenge 16. And lastly Charity never faileth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is never ceaseth in this Life to bring forth these fruits neither shall it cease in the life to come There the love of God and our Brethren abideth and is perfect Men Dye but Charity Liveth and is exercised by us in another World 'T is not a grace out of date in Heaven Here it is not Weary Gall. 6.9
me shall I not suffer it patiently Doctr. That it is the Duty of Christians patiently to suffer what ever God hath appointed them to suffer The note is plain I shall discuss it in this Method 1. That in all Calamities we should look to God 2. That it is a great advantage to patience when we can consider him not as an angry Judge but as a gracious Father 3. That it well becometh his People to endure that willingly which he calleth them unto I. That in all Calamities we should look unto God Psal. 39.9 I was dumb I opened not my mouth because thou didst it That is the first thing that quieteth the Heart when we see God's hand in all things that befal us So Hezekiah Isa. 38.15 What shall I say He hath both spoken unto me and himself hath done it If God hath done it it is time to cease and say no more for why should we contend with the Lord We murmur and repine if we look no higher than second Causes but owning God's hand we have nothing to reply by way of Murmuring or Expostulations So Iob ch 1. v. 21. The Lord hath given and the Lord hath taken away blessed be the name of the Lord. He doth not say Dominus dedit Diabolus abstulit The Lord hath given and the Devil hath taken away nor yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Caldean or Sabean hath taken away but he owneth God in the Providence Compare the different carriage of David when Nabal slighted him and when Shimei railed on him the one you have 1 Sam. 25.21 22. Now David had said surely in vain have I kept all that this fellow hath in the wilderness so that nothing was missed of all that pertained to him but he hath requited me evil for good So and more also do God unto the enemies of David if I leave of all that pertaineth to him by the morning light any that pisseth against the wall A rash speech because he only reflected upon the unkindness of Nabal and meditateth nothing but Revenge The other you have 2 Sam. 16.11 Let him alone and let him curse for the Lord hath bidden him David then considered not the Instrument but the supreme Author he looked not to the Stone but the Hand that flung it to God's Providence who thought good by that means to chastise him If we mind Providence rather than Revenge we must not reflect on the Injury done to us nor the Malice of our Adversaries but the Will and good Pleasure of God So Ioseph Gen. 50.20 As for you ye thought evil against me but God meant it for good So he calmeth his Heart and fortifieth it against all thoughts of Revenge against his Brethren In short there are two sorts of Evils and Afflictions such as come immediately from the hand of God or such Injuries and Afflictions wherein Men are the Instruments Patience hath to do with both that we may bear Afflictions from God without murmuring and Injuries from Men without thought of Revenge Such as come immediately from the hand of God are not to be looked upon as Chances or casual Accidents but the Lord is to be owned in them and then we must humble our selves under his mighty hand 1 Pet. 5.6 In Injuries from Men we must consider they are also governed by God's Providence and sent by God as well as other Evils Some are patient under an Affliction from God but very impatient under injurious Dealing from Men as when a showre of Rain falleth from Heaven we bear it quietly but if one throw a Basin of Water upon us we storm and are vexed at heart But if we did look through the Wrongs of Men to God they would not be so irksome to us be they Injuries in Civil Commerce such as Oppression detention of Dues Contumelies Reproches or Persecution for Righteousness sake see God in all that you may not fret at it Two Things we must lay down briefly 1. That nothing falleth out without God's particular Providence Lam. 3.37 38. Who is he that saith And it cometh to pass when the Lord commandeth it not Out of the mouth of the most High proceedeth not evil and good That is nothing is done here below but by a divine Disposal and Providence nothing but what he by his secret Wisdom hath pre-ordained and appointed 2. That cross Issues and Punishments as well as Benefits and prosperous Successes come all of God Isa. 45.7 I form the light and create darkness I make peace and create evil I the Lord do all these things All Evils of Punishment come from God as well as the Blessings of Providence and without this Principle we could neither be thankful for the one nor humble under the other We look upon it as a piece of Atheism and Irreligiousness if we be not thankful for Benefits it is as great an Evil if we be not humble under Punishments We count him a prophane Man that should thank his Dung-cart for his good Crop and doth not he as much deny Providence that in all his Afflictions looketh only to Instruments and not to the Hand of God That rageth against Men but doth not take notice of the Will of his Heavenly Father It is very notable Ionah 4.6 7. that God first prepared a Gourd to shelter Ionah from the scorching Heat of the Sun and then prepared a Worm that smote the Gourd and deprived him of that Comfort and Benefit He that gave us the Delight in any natural Comfort doth also take it from us The same Hand must be owned in giving and taking or else we shall not prevent Atheism He that created the Gourd created the Worm and he that giverned the Gourd and made it a refreshing shadow from the heat of the Sun he governed the Worm to eat out the Root and Life of the Gourd As Christ here saith not the Iews or Pharisees provided this bitter Cup for him but the Father Oecumenius an ancient Greek Writer on the Scripture in his Comment on the Acts of the Apostles telleth us That once a great Plague invaded the City of Athens and miserably desolated it which also other Histories testifie the Citizens being almost consumed ran to the Image of Iupiter with Sacrifices Vows and Prayers to save them from the Pestilence but Iupiter could not do it then to Satan Mercury Neptune and other Gods but still in vain for the Plague daily encreased and was more mortal and deadly And when this was considered in the Court of the Areopagites a wise Man among them said Without doubt these Gods known to us did not send this Pestilence because upon our Prayers and Supplications to them they cannot take it away there may be some other God unknown to us who sent it and who alone can cause it to cease therefore he is to be sought unto an Altar erected to him and Sacrifices and Intercessions offered to him to take away this Plague from us And this Writer thinketh that this was
forsake their Sins and fly unto him for Mercy He seeks for Pardon for them that sought it not and considereth not so much what they deserved as what became himself and the Riches of his Grace They curse and he blesseth they vomit our Scorns and Slanders but he poureth out Prayers to God for them 2. That all Sins even the greatest except that against the Holy-Ghost are pardonable What greater Sin could there be than crucifying the Lord of Glory yet upon Repentance it is forgiven That it was capable of Pardon appeareth by this Prayer of our Saviour and that it was actually Pardoned appeareth by the Second of the Acts when they were touched to the quick with the sense of this Crime and asked what they should do Peter adviseth them to this Remedy Acts 2.38 Repent and be baptized every one of you in the name of Iesus Christ for the remission of sins and they found it effectual upon the use of it Ver. 41. Then they that gladly received his word were baptized and the same day there were added unto them about three thousand souls And that it is so in the general Case our Lord assureth us Mat. 12.31 All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Holy-Ghost shall not be forgiven unto men There is no exception of any Sin though it go so high as Blasphemy but the malicious blaspheming the Operations of the Holy-Ghost those by which he testified manifestly and sufficiently that he was the true Messiah and their imputing these Operations to the Devil But of other Sins there is no exception speaking against the Son of Man was not believing him to be the Messiah that may be forgiven but Blasphemy against the Holy-Ghost is resisting his Manifestations affirming them to be done by the Devil rather than God and this shall never be forgiven Well then let us conceive of God's Mercy according to the Infiniteness of his Nature and of Christ's Merits according to the Dignity of his Person an Ocean of Water will wash one Sink or filthy Hole clean 3. That Remission of Sins is the free Gift of God and the Fruit of his Pity and Grace Christ asketh it of his Father Father forgive them He must be sought to we cannot merit it of our selves David addresseth himself to God and useth no other Plea but Grace and Mercy Psal. 51.5 Have mercy upon me O God according to thy loving kindness according unto the multitude of thy tender mercies blot out my transgressions Our Work lieth with the Father of Mercies and the God of all Compassions that he may be reconciled to us and seal up his perfect Pardon to our Souls 4. That Pardon of Sins is a special Benefit Christ asked no more than Father forgive them It is a special Benefit because it freeth us from the greatest Evil Wrath to come 1 Thess. 1.10 And it maketh us capable of the greatest Blessing Eternal Life Tit. 3.7 That being justified by his grace we should be made heirs according to the hope of eternal life It is purchased at the dearest rate even the Blood of Christ Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins that are past through the forbearance of God It is brought about by the highest Power the finger of God or his all-conquering Spirit who by converting us or giving us Repentance maketh us capable of Pardon Acts 2.38 Repent and be baptized every one of you in the name of Iesus Christ for the remission of sins Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins It openeth the Door to the choicest Priviledges the favour of God and communion with him in the Spirit therefore David pronounceth the Pardoned blessed Psal. 32.1 2. Blessed is he whose transgression is forgiven whose sin is covered Blessed is the man unto whom the Lord imputeth no iniquity 5. That Love of Enemies and those that have wronged us is an high Grace and recommended to us by Christ's own Example Sure it is needful that we should learn this Lesson to be like God Luke 6.36 Be ye merciful as your father also is merciful That we may obey God who hath required this at our hands Therefore we must consider not what others have been to us but what God will have us to be to them meek patient and merciful Again we hereby shew the Purity and Sincerity of our Love Nature will teach us to love those that love us but Grace only teacheth us to love Enemies This is Love with Self-denial they who love us indear themselves to us the other alienate themselves from us yet for God's sake we can love them and seek to draw them out of the Snares of the Devil that we may restore them to God 2 Use. Reproof of those that are Cruel and Revengeful How different are they from Christ who are all for Unkindness and Revenge and solicite Vengeance against God's suffering Servants with eager Aggravations Oh! how can these Men look upon Christ's Practice without shame How can they look upon these Prodigies of Love and Grace and not blush Can there be a greater Crime and Wrong done to any than was done to Christ And yet when he was whipped Crowned with Thorns pierced with Nails lifted up upon the Cross he doth not pray for Revenge but Pardon he doth not cry Justice Justice but Mercy Mercy Father forgive them he doth not by captious Queries and Expostulations aggravate the Offence but he alleviates it by a sweet Interpretation They know not what they do It is strange to think what bloody Principles many Christians have espoused of late that we rage against our Brethren upon every Offence especially in Matters of doubtful Apprehension where Men are more liable to Mistakes Oh! it is sad when God is but a little displeased to help onward the Affliction I wonder where Men learn that cruel and fell Spirit into which we are commenced of late it was wont to be good Doctrine Be merciful as your heavenly Father is merciful What is become of all those good Lectures of Charity and Meekness and Gentleness which are commended to us in the Rule of the Gospel and the Example of Christ Certainly when the Spirit is exulcerated it argues some loss of Peace with God David was never more cruel than when he had violated the Peace of his own Conscience 2 Sam. 12.31 And he brought forth the people that were therein and put them under saws and under harrows of iron and under axes of iron and made them to pass through the brick-kilne Certainly Matters are not right between us and God when Men's Principles and Practices grow bloody and cruel 3 Use. To exhort us to imitate Christ in being meek patient merciful void of Malice doing Good for Evil bearing the worst Usage
without studying Revenge Surely the same Mind should be in us that was in Christ Jesus Head and Members are acted by the same Soul so in the Mystical Body Christ and we should be acted with the same Spirit the same Spirit of holy Love Sweetness and Forgiveness that breathed in Christ should breath forth in our Lives and Conversations Eph. 4.32 And be ye kind one to another tender-hearted forgiving one another even as God for Christ's sake hath forgiven you All his Ordinances imply this in the Word we hear of Christ's meekness his Pattern is set forth that we might be like-minded in Prayer we are taught to say Forgive us our trespasses as we forgive them that trespass against us We break our Sponsion and Promise solemnly given in this Petition if we do not Pardon others in Baptism We put on Christ Rom. 13.14 we put on his Nature and Qualities that is planting us into his Likeness in the Lord's Supper we come to renew our Union and Communion with him and to liken our selves to Christ yet more and more Christ changeth the temper of those that Spiritually feed upon him as Natural Meaâ—s communicate their Qualities to us the Israelites were more generous because they were so long fed with Manna Nero was more bloody because he sucked the Milk of a cruel Nurse who was wont to besmear her Duggs with Blood Achilles was more valiant because he was nourished with the Marrow of Lions Men's Dispositions are much according to their Food certainly those that eat the Lamb should not be Wolves but meek as Christ was and ready to forgive and every way transcribe their Master's Pattern See how Stephen imitates his Master when he comes to die first he prayeth for himself Acts 7.59 Lord Iesus receive my spirit as Christ did Luke 23.46 Father into thy hands I commend my spirit And then he intercedeth for his Enemies Acts 7.60 Lord lay not this sin to their charge Here is not only an Example of Faith he committed his Soul to Christ but of Charity he deprecateth Revenge from his Enemies Moses and other holy Ones of God have done so Moses Numb 12.13 Heal her now O Lord I beseech thee when his Sister Miriam was smitten with a Leprousy for doing him wrong Aaron when he was despightfully used and his Calling maligned Numb 16.47 48. He ran into the midst of the people and behold the plague was begun among the people and he put on incense and made an atonement for the people and he stood between the dead and the living and the plague was stayed David fasted for his Enemies when they were sick Psal. 35.13 But as for me when they were sick my cloathing was sackcloth I humbled my soul with fasting We fast against them often but seldom fast for them So Paul 1 Cor. 4.12 13. Being reviled we bless being persecuted we suffer it being defamed we entreat When we are looked upon and treated as evil doers we should bear it patiently not rage against Instruments but pray the Lord to open their Eyes that they may see the greatness of their Sin in hating and opposing the Godly You should not think the Example of Christ an Act beyond imitation you see the holy Men of God have attained a great measure of Self-denial do you go and do likewise 1. In private Cases A Man shall meet with Offences in the World all Men have not Faith some are absurd and injurious what a comfort would a Man have in his spirit when he can pity their Blindness and pardon their Malice They took away the Life of Christ and yet he saith Father forgive them he was slain by them and yet he prayeth for them Certainly it is not comely for us to Retaliate to Hate Curse Revile and pursue Injury with Injury They that Revenge take an Example from their Enemies and do them this honour to make them their own Pattern and what Comfort can any have to make a Wicked Man his Precedent Besides to Revenge is to rush into God's Tribunal and to take his Work out of his hands Prov. 24.29 Say not I will do to him as he hath to me I will render to the man according to his work Salomon putteth it into such Words as are proper to God that we may be sensible of the Pride and Usurpation that is in Revenge And Rom. 12.19 Dearly beloved avenge not your selves but rather give place unto wrath for it is written Vengeance is mine I will repay saith the Lord. We take upon us to be Rewarders when at least we should leave the case to God you may put it into the hands of the righteous Judge 1 Pet. 2.23 When he was reviled he reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously Besides it will much interrupt your Prayers our revengeful Dispositions must needs weaken our Confidence for we muse of others as we use our selves How can you say Forgive us our trespasses as we forgive them that trespass against us when we are like Vessels broken as soon as touched and are furious and raging upon every Wrong and the least Offence done to us Alas their Offences to us are nothing like ours to God either for Number or Weight Not for Number no Man can wrong us so much as we daily trespass against God how many Neglects and Affronts doth Mercy put up at our hands every day Luke 17.4 If he trespass against thee seven times in a day and seven times in a day turn again to thee saying I repent thou shalt forgive him Seventy times seven is a number too little for the Transgressions and Offences of one day and yet we grow peevish and passionate upon every slight Fault or Wrong done to us So for the Weight the naughty Servant would not forgive a hundred Pence when his Master forgave him ten thousand Talents Mat. 18.24 compared with the 28th Verse There is a great difference between Pence and Talents the Roman Peny was Seven-pence Half-peny and their Talent was One hundred eighty seven Pounds ten Shillings Their Offences cannot be so heinous as ours because of our great Obligations to God and the Dignity of his Essence theirs are against Dust and Ashes their guilty Fellow-Creatures ours are against the Great God It is proper to Christians that know such an infinite Pardoning Mercy to do something above Heathens and Publicans Mat. 5.46 If ye love them which love you what reward have ye Do not even the Publicans so Christianity should raise the Affections to a greater Self-denial so that we are to love our very Enemies Besides all this consider the benefit of a meek Patience Revenge is sweet but you will find more Pleasure in Meekness All Vexations disturb the Peace and Quiet of the Soul and I cannot do my Enemy a greater Pleasure than to let him take away my Contentment and when I am wronged by others to wrong my self Will you hurt your self by