this as a Reason why Abraham was a Stranger in the promised Land there where he had most right yet he dwelt in Tents Heb. 11.9 10. For he looked for a City which hath Foundations Abraham had other Expectations he did not look upon the walled Cities of the Amorites but upon Heaven that was founded by God himself he had other Thoughts They that live to the World and to the Flesh never tasted what eternal Life means Look as the Israelites longed for the Flesh-Pots of Egypt before they had tasted the Clusters of Canaan so here the Heart is carried out after better things the Soul must have some Oblectation and Delight for Love cannot be idle it is carried out to present things if we know no better See how fitly they are joined together in the Text denying worldly Lusts and looking for the blessed Hope thereby do we come to deny worldly Lusts by looking for the blessed Hope We should soon return to worldly Lusts if we do not often look up and consider what God hath provided for us in Heaven A Man whose Heart is much in Heaven his Affections are preingaged and therefore the World doth him little hurt Birds are seldom taken in their Flight but when they pitch and rest O if we had more of these heavenly Flights if the Soul did mount upward more it would better escape the Snares of worldly things 3. It urgeth to Care Diligence and Constancy in Obedience Hope is the great Spring that sets the Wheels a-going Phil. 3.13 14. Forgetting those things that are behind and reaching forward towards those things that are before I press towards the Mark for the Prize of the High-calling of God in Christ. What is the Reason Paul was so earnest that a little Grace would not content him but he was striving for more so earnestly and zealously he was called to injoy a high Prize a glorious Reward There is an excellent Glory set before us this Race is not for Trifles Christians are the more cold and careless in the spiritual Life because they do not oftner think of Heaven The End quickens to the Use of Means as it is the measure of the Means so it sweetens the Means notwithstanding all Difficulty Why because it will bring us to such an End 1 Cor. 15.58 Be ye stedfast unmovable always abounding in the Work of the Lord forasmuch as you know your Labour shall not be in vain in the Lord. You can never do enough for the Lord Why Your Labour is not in vain in the Lord. This will make you to be instant and earnest and to hold out to the End in the midst of Difficulties Heaven will pay for all You have no cause to begrudg God any Service though it put the Body to Pains and Labours do not spare it Christ will honour it sufficiently The Apostle hath an Expression 2 Thess. 1.10 That Christ will be glorified in his Saints and admired in all them that believe The Soul will remember the Body as Pharaoh's Butler did Ioseph How in Prayer and Fasting and holy Exercises And when Christ comes to raise the Body he will put so much Glory and Clarity upon it that the Angels shall stand wondring what Christ is about to do with a poor Creature that is but newly crept out of Dust and Rottenness Before a Feast we use to take a Walk There is a World of Glory provided for us in Heaven though the Work of God be painful yet it is very fruitful God will reward you as much as you can desire and this makes you to be earnest and zealous and to labour in the spiritual Life We compare the Pains of Duty with the Pleasure of Sin but the Comparison is not rightly made you should compare the Pleasure of Sin with the Reward I confess you may compare Christ's Worst with the World 's Best the Pains of Duty with the Pleasure of Sin the former is more sweet to a gracious Heart but the Comparison should rather be made thus Compare the base dreggy Pleasures of Sin with those pure Pleasures that are at God's right Hand and with the Happiness that is to come which we expect in Christ. 4. It maketh us upright and sincere in what we do That 's Hypocrisy and Guile of Spirit to look a-squint upon secular Rewards You know the Hypocrites that Christ taxeth when they Pray Fast and do other Duties to be seen of Men they have their Reward Matth. 6.2 They have given God a Discharge they look for no more than they have already As hired Servants must have present Wages and Pay in Hand they wait not for the Inheritance as Children do so carnal Affections they look to the Rewards here below If they may have the World and live in Honour and Pleasure here they give God an Acquittance for any thing else But now this is Sincerity to make God our Pay-master to do all we do upon the Incouragement of the blessed Hope Col. 3.24 Knowing that of the Lord ye shall receive the Reward of the Inheritance for ye serve the Lord Christ. You have a Master good enough you need not look else-where for your Wages And nothing on this side Heaven will satisfy the Soul nothing but these glorious Hopes 5. This blessed Hope it supports the Soul under Afflictions and Difficulties that do befal us in a Course of Godliness We counter-ballance what we feel with what we expect We feel nothing but Trouble yet it is not in vain to serve God I confess we are apt to think so saith David Psal. 73.13 14. Verily I have cleansed my Heart in vain and washed my Hands in Innocency For all the Day long have I been plagued and chastned every Morning My Innocency is to no purpose Mal. 3.14 Ye have said it is in vain to serve God and what Profit is it that we have kept his Ordinance It is a usual Temptation for we measure all things by Sense and Feeling and Sense makes Lies of God Ah but consider that which you feel is not worthy to be named the same Day with that which you hope for Rom. 8.18 I reckon that the Sufferings of this present time are not worthy to be compared with the Glory that shall be revealed in us Glory is revealed to our Ears in the Gospel but it will be revealed in us hereafter 2 Cor. 4.17 Our light Affliction which is but for a Moment worketh for us a far more exceeding and eternal Weight of Glory Alas this light Affliction is but the Scratch of a Pin compared with the weighty massy Crown of Glory For saith the Apostle we look not at the things which are seen but at the things that are not seen Christians what do you make your Scope for that is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is it to preserve your Interests to live delicately then the blessed Hope is not for your turn but when you have fixed your Hopes upon these things you will see this is
Person of the Godhead to work it out Next to the Gift of Christ we have the Gift of the Spirit O it should be a shame that when we have such a keen Sword to cut the Throat of our Lusts that we act so faintly use it so feebly and are no more valiant And then what pure and excellent Precepts have we in the Christian Religion reaching not only to the Act but the very Aim to the Intents and Thoughts and secret workings of the Heart Psal. 19.7 The Law of the Lord is perfect converting the Soul And not only to the Sin but to the Lust Thy Commandment is exceeding broad Psal. 119.96 Then we have glorious Hopes The Scriptures that are a perfect Rule in all other Cases yet herein they profess their Imperfection 1 Cor. 13.9 We prophesy but in part Words not fit and great enough to tell us of our Hopes 2 Cor. 4.17 Our light Affliction which is but for a moment worketh for us a far more exceeding and eternal weight of Glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the highest strain and reach of Fancy In all other things the Garment of Fancy is too great for the Body wherewith it is to be clothed Fancy never takes a right measure of things but the highest Suppositions are too short to express the Greatness of those Hopes that are provided for you And then for the dreadful Punishments we are told of a Worm that never dies of a Fire that shall never be quenched of a Pit without a Bottom of Torments that are without End and without Ease Ours Hearts are filled with Horror when we do but think of these things and shall we not burn now with Zeal for God when we are in danger of burning in Hell-fire for ever hereafter If now we are cold and slow in good Works it were the most incongruous thing in the World where there is such a high Elevation of Duty and Comfort The whole Scriptures are formed to elevate these things to the highest pitch that we may not be backward and slow in the Christian Religion All things are sublime and therefore call for something more than ordinary 8. Consider the great danger of Coldness both to our selves and others To our selves where there is no Zeal there will be Decay Prov. 18.9 He also that is slothful in Work is Brother to him that is a great Waster Not to go forward is to go backward Standing Pools corrupt as a Man that rows against the Tide and Stream if he doth not ply the Oar he will lose ground and be carried away apace So if we be not zealous we cannot stand and keep our ground there will be a Decay Bernard observes to this purpose that all the Angels in Iacob's Ladder were either ascending or descending there is no stay but either going up or going down When they lose their first Love their Zeal is gone Rev. 2.4 5. Thou hast left thy first Love Remember therefore whence thou art fallen and repent and do thy first Works What is the reason Men grow weary of Truth weary of Holiness weary of Prayer Ordinances they do not keep up a constant Diligence First they lost their Zeal they became indifferent cold and careless then off goes the Service of God first their Love and then their Works So consider the danger of it to others Men grow formal by Imitation When Christians high in Profession grow formal cold and careless this makes their Neighbours so There is nothing hardens more than a cold Professor it makes Men sit upon their Lees. Mortified and strict Christians upbraid others by their Example A Man cannot come into the Company of a mortified strict Christian but his Heart will upbraid and shame him And therefore if in this general Decay we have learned Deadness and Formality one of another let us strive now who shall be most forward in the Ways of Grace Heb. 10.24 Let us consider one another to provoke to Love and good Works You shall see in the Times when Idolatry was like to go down Isa. 41.6 7. They helped every one his Neighbour and every one said to his Brother Be of good Courage So the Carpenter encouraged the Goldsmith and he that smootheth with the Hammer him that smote the Anvil c. They were strengthning one another to plead for their Shrines and to get up their Pictures and Idols again that their Trade might not go down Thus Idolaters hold in a String O what a Religious Correspondency should there be in the Children of God When the Power of Godliness is like to decay and go down how should we strengthen and encourage one another and provoke one another by holy Example to be more zealous that we may not contract the Guilt of their Deadness and Formality 9. Consider There is no danger in Zeal we cannot do too much in solid Piety The least is more than enough in Sin because every thing is too much there but in Grace there is never enough In External Worship indeed there may be too much as in Pomp and Ceremonies when Men will be decking God's Ordinances with Gawdery it is not proportionable to the End of Worship therefore there may be too much And in particular Exercises there may be too much it is good to keep a decorum in Praying and Hearing But now in the Love of God and Zeal for God and the Service of God and solid Piety there can be no excess you cannot be too Heavenly or too Holy There is a great deal of Danger of doing too little Many come short of the Glory of God Rom. 3.23 O Christians you cannot be too busy for saving your Souls nor too earnest 2 Pet. 1.11 we are pressed to labour after an abundant Entrance There are some that are afar off that do not enter at all that neither strive nor seek to enter that are as Swine filthy abominable unprofitable good for nothing but to ruin themselves as prophane Persons and Heathens And some are very nigh to the Kingdom of God as the moral Man upon the Brink and Border and as he that was almost perswaded to be a Christian Acts 26.28 Others again make a hard shift to get to Heaven they are scarcely saved or saved as by Fire But others are carried on with full Sails their Hearts are enlarged to God This is our Duty to labour to get this abundant Entrance Some seek to enter and are not able they go far and yet perish Luke 13.24 Many shall seek to enter but shall not be able 10. Consider If your Hearts be dead and cold you lose the comfort of all your Christian Priviledges A dead Christian is as bad as none at all You cannot take comfort in your Conversion a Change without Life and Zeal is but a moral Reformation not a Regeneration for Regeneration is a quickning and a begetting to Life Ephes. 2.5 Even when we were dead in Trespasses and Sins he hath quickned us together with Christ. That
Dispensations of God to his People whatever harshness or hard Aspect they have at first view are yet stamped and marked with Covenant-Mercy Love and Faithfulness Psal. 25.10 All the Paths of the Lord are Mercy and Truth to such as keep his Covenant and his Testimonies There is merciful and faithful dealing with him in every Condition for all this is but God's Way to make them partake of his Promises 6. That every Condition is useful and hath a Blessing in it to the Godly Cant. 4.16 Awake O North Wind and come thou South blow upon my Garden that the Spices thereof may flow out Out of what Corner soever the Wind bloweth it is beneficial to Christ's Garden whether the bleak North Wind or hot South Wind. The same Spirit sanctifieth Afflictions who teacheth us how to serve God chearfully in our prosperous Condition Whatever Changes come upon us a Christian should be a Christian still and the Savour of his Spices should flow forth The North and South Wind be of contrary Qualities as Cold and Hot Moist and Dry. The Church needeth sometimes sharp Rebukes sometimes calm and gentle Consolations 7. That those things which seem to be for our temporal Hurt do in the Issue turn to our eternal Good 2 Cor. 4.17 For our light Affliction which is but for a moment worketh for us a far more exceeding and eternal weight of Glory Carnal Self-love Sense and Fancy are all for our temporal Benefit and would fain be rid of temporal Evil But this would gratify our Flesh which feeleth what pleaseth it for the present and so be for our eternal Ruin But Faith owneth God's Wisdom and gracious Ordering and can see an eternal Benefit in a temporal Loss As a prudent sick Man obeyeth his Physician before his Appetite and against his Appetite because he is perswaded of his Skill and Faithfulness We trust God because he is Wise and Faithful and taketh the best course with us though if we consult with Fancy and Appetite no such thing doth appear Some Afflictions fit us for Glory as they better our Hearts others hasten our Glory as they shorten our Lives In the Eye of Faith Persecution is the nearest way to Heaven and the Sword of the Enemy is but the Key to open the Prison-Doors and let out the Soul that hath long desired to be with Christ. II. The Object 1. Much of the Triumph of Faith ariseth from its Object 2 Tim. 1.12 I know in whom I have believed and I am perswaded that he is able to keep that which I have committed to him against that Day The strength of the Ivy lieth in the Oak or Tree about which it claspeth Much Comfort dependeth upon the Act of Faith as it seeth things that cannot otherwise be seen maketh things absent present raiseth the Heart above its present Condition But most of the Strength of Faith is in its Object Other Graces their Strength is more in the Subject wherein they are seated but Faith and Hope derive their Strength from the Object because their Nature lieth in Adherence and Expectation and if this have not Bottom enough to support it all is vain 2. Here is a double Object propounded And so before we go deeper into the Argument we have the more Advantages than if it were single and alone for two is more than one So Gen. 41.32 For that the Dream was doubled unto Pharaoh twice it is because the thing is established by God and God will shortly bring it to pass The Object is doubled that Faith may be more full This double Prop for our Faith should give us double Strength in Believing when we have God to trust in and Christ to trust in We that have sinned with both Hands earnestly have a double Ground of Comfort and Hope the infinite Mercy and Power of God and the infinite Righteousness and everlasting Redemption of a Mediator God alone is enough for our Happiness there is in him abundantly more than enough to satisfy all the Capacities of the Creature but without a Mediator how shall we come to enjoy him Tho there be a Sufficiency in the Object of our Happiness yet as to the Means something else beside this is requisite If Man had kept innocent one Object of Faith had been enough but to Man fallen a Mediator is necessary And it is an unspeakable Mercy that God hath given us his Son that by Jesus Christ we may come to him Iohn 14.6 Iesus saith unto him I am the Way the Truth and the Life no Man cometh unto the Father but by me And on the other side by the Mediator Jesus Christ we come to the Father Iohn 12.44 He that believeth on me believeth not on me but on him that sent me 3. Respect to one of these Objects is taken for granted the other is expresly recommended to us Why is Faith in Christ especially required Partly upon a special and partly upon a general Reason 1. The special Reason was because their Faith in Christ as the promised Messiah was not so well established as their Faith in God He was shortly to undergo ignominious Sufferings yea Death it self which would tempt them to cast off the Faith of his Promises Therefore to fortify them against the Scandal of his Sufferings he saith Believe also in me They would be troubled if they looked only to Appearance and did not believe in him or look upon him in that Quality and Relation in which God sent him and he came into the World Luke 24.21 We trusted that it had been he that should have redeemed Israel It saveth a great deal of Trouble to be established in the present Truths and to understand what God is a doing in our time We should fortify our Faith where it is likely to be most assaulted 2. More general Besides a Faith in God a Faith is necessary which closeth with and embraceth Christ as Mediator Iohn 6.29 This is the VVork of God that ye believe on him whom he hath sent He is sent of his Father to do us Good and authorized by God to exercise that Office for us and to us Yea we cannot believe in God unless we believe in Christ for the distance between God and us is so great that we cannot immediately converse with him nor trust in him for any Benefit without a Mediator 2 Cor. 3.4 Such Trust have we through Christ to God-ward So it is said 1 Pet. 1.21 VVho by him do believe in God who raised him from the Dead and gave him Glory that your Faith and Hope may be in God God was offended with Man and is fully satisfied with the Ransom payed for Sinners by Jesus Christ he is pacified towards all those that flee to him by Jesus Christ so that poor penitent Sinners may now come and rest upon him 4. Faith seeth many Grounds of Comfort yea of compleat and full Satisfaction in this double Object What will content you if God and Christ will not content you 1.
a daily need of Providence are more humble and submissive to God But when they grow great they turn the back upon him and cannot endure his strict Government so Ier. 22.21 I spake to thee in thy Prosperity but thou saidst I will not hear Those that are rich and well at ease are loath to be controul'd in their will even by God himself Exod. 5.2 Who is the Lord that I should obey his Voice to let Israel go I know not the Lord neither will I let Israel go Who so self-willed proud and scornful of God as they who so apt to please themselves and to use their riches to feed their Lusts and to provide accommodations for their Flesh and corrupt Nature Self-denyal and a flesh-pleasing course are inconsistent and therefore because of the lawless Liberty which they take to please themselves and to make Provision for the Flesh they cannot comply with this Precept of Christ Let him deny himself 2. To take up the Cross that 's another of Christ's Precepts and to be willing to suffer Affliction either from the hands of God or from the hands of Men for God's sake This is one thing that we must reckon upon if we would be Christians and Christ's Disciples first or last we shall be called to this Exercise Ignatius when he was led bound before the Tribunal Now saith he I begin to be a Disciple of Christ Many think it is factious to talk of the Cross in days of Peace and Liberty but Christ puts it in to our Indentures If we should never suffer for Christ yet we must be sure that we have a Heart that would suffer if God calls us to it It is possible a Man may go to Heaven without suffering but he cannot go to Heaven without a Resolution to suffer when God will Now the Cross makes it hard to all Heb. 12.11 Now no chastening for the present seemeth to be joyous but grievous It is not pleasing to the Flesh to endure blows suffer smart and to account all that we have as Dung and Dross in comparison of Christ to be joyfull in Tribulation and so wholly swallowed up with the Hopes and Interests and Concernments of the World to come and to be dead to present things O how irksome is the remembrance of this to those that are high in Place and Office and sail with a full tide and current of Worldly Felicity To be averse to suffering is Natural to Man and is in it self no sin for Nature is to seek its own welfare and preservation but when it goes to Excess it argues a tenderness of the Flesh and that we have consulted with Satan Matth. 16.22 said Peter Be it far from thee Lord this shall not be unto thee but Christ said ver 23. Get thee behind me Satan Now the more Men have to lose the more tender they are of losing it a little is sooner quitted This Young Man went away sad for he had great Possessions Great Men when once they come to be noted for the Profession of the Truth they shrink and fall off presently they have not learned to leave all for Christ's sake Iudas that had the Bagg turns Apostate and Traytor to Christ Ioh. 12.6 When he saw nothing but opposition encreasing the supposed Kingdom not to go forward and heard Christ speaking of nothing but the Cross and Suffering he thinks of Betraying his Master Heaven is no Penny-worth for him if it cost so dear 3. Let him follow me He that will be Christ's Disciple must follow him his Doctrine and his Example 1. His Doctrine that is the Directions he hath given us in his Word Now what is the drift of Christ's Doctrine The Doctrine Christ brought out of the Bosom of God is to draw us off from the World to Heaven from the Pleasures of the Flesh and the Baits of this Life to seek things to come and things Eternal This is one great Excellency of the Christian Faith that it reveals the Doctrine of Eternal Life and a Blessed Estate to come which all other Professions in the World could only guess at Christ hath made it manifest and brought it to light that there is such a thing 2 Tim. 1.10 He hath brought life and immortality to light through the Gospel And the Gospel reveals the way that leads to it it makes a free offer of it upon the Condition of Faith in Christ Ioh. 3.16 17. God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life For God sent not his Son into the World to condemn the World but that the World through him might be saved And walking in all Holiness of Life Heb. 12.14 Follow peace with all men and holiness without which no man shall see the Lord. And the Gospel lays before us the highest Motives to quicken us to walk therein and take off our Affections from the World Col. 3.1 2. If ye then be risen with Christ seek those things which are above where Christ sitteth at the right hand of God Set your affections on things above not on things of the Earth This must be our great scope and business that we may get home to God with a neglect of present Advantages The Gospel tells us that we should not be troubled thô our outward Man decay whilst this light Affliction that is but for a moment worketh for us a far more exceeding and eternal weight of glory 2 Cor. 4.17 Well then seeing this is the great Design of the Doctrine of Christ that here we should ply our Work that hereafter we may receive our Wages that here we should study Holiness that hereafter we may be blessed with him Now what Doctrine can be more contrary than this to those that have their Portion here Psal. 17.14 That have received their Consolation here Luk. 16.32 That have received their good things in their life-time Luk. 16.25 To tell them of a dislodging and removal and of foregoing the things they love and see for a God they never saw Oh how tedious is this to a Carnal Heart They are already happy and blessed and cannot endure to think of a Change and therefore are uncapable of following this Doctrine that drives us off from Carnal Vanities to look after the Interests and Concernments of the World to come 2. His Example I shall only instance in two things We are to follow him in Humility of Heart and Purity of Life 1. In Humility Matth. 11.29 Learn of me for I am meek and lowly in heart This is the great thing the Son of God would recommend to us in which we should take after him even to be of an humble and lowly spirit Let the same mind be in you that was in Christ Iesus Phil. 2.5 Christ was the Son of God He did not affect to be a God by robbery as the Angels had Rebellious Thoughts against the Empire and Majesty of God and they were thrust
keepeth up Joy in the Soul and no Violence of Temptation is able to break it and remove us from the Truth Rom. 8.24 25. We are saved by hope but hope that is seen is not hope for what a man seeth why doth he yet hope for But if we hope for that we see not then do we with patience wait for it They are Confident that in God's Time they shall have Salvation and final Deliverance tho' it be not to be seen any where but in God's Promise by Jesus Christ. Well then the fewer External Comforts we need the stronger is our Faith the more the weaker Weak Christians must be carryed in Arms dandled on the Knees fed with sensible Pledges and ocular Demonstrations or else they are ready to faint 2. The Imperate Acts or Effects of Faith they are produced by Vertue of this Property Faith's prevailing over Sight and Sense I shall name four 1. To promote Holiness and reduce us and reclaim us from the false Happiness Surely none will accomplish the Work of Faith with Power and so glorifie God and Christ in the World that is live in all holy Conversation and Godliness but those that have that Faith which is the Evidence of things not seen those that live always as in the sight of an Invisible God are the thorow Christians What greater Check can there be to Temptations to Sin than to live always in the Sight of an Invisible God Gen. 39.9 Or to Temptations to the World than an Invisible Glory Or to the Troubles and Molestations of the World Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us And 2 Cor. 4.17 Our light Afflâ—ction which is but for a moment worketh for us a far more exceeding and eternal weight of Glory If Godliness expose us to Difficulties Molestations and Troubles Faith seeth the Final Rest Glory and Happiness If we are inclined to the Honours and Pleasures of the World Faith seeth the most shining Glory will soon burn out and end in a Snuff Psal. 119.96 I have seen an end of all perfection but thy Commandment is exceeding broad And 1 Ioh. 2.17 The world passeth away and the lust thereof but he that doth the Will of God abideth for ever If Sense present the Bait of present Profit Pleasure or Honour Faith seeth the Final Shame Ignominy and Loss and so we are guarded on all sides against Right-hand and Left-hand Temptations This is a General I shall speak of more particular Effects 2. To keep the Heart tender and in awe of God's Word Surely 't is a Blessed frame of Spirit and very useful to us to tremble at the Word of God Isa. 66.2 To this man will I look even to him that is poor and of a contrite spirit and trembleth at my Word And to stand in awe of his Word Psal. 119.161 My heart standeth in awe of thy Word Now this can never be unless we have that Faith which is the Evidence of things not seen for many times the Word threatneth Evils which are not likely to come to pass if we look to the visible face of things and all that part of God's Discipline is lost unless we can believe unseen things See Heb. 11.7 By Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his house by which he condemned the World and became heir of the Righteousness which is by Faith The World was then in a Jolly Condition and little dreamt of a Flood The Earth flourished as much as ever and there was Building and Marrying and Planting but God had told him of an universal Destruction of all things by a Deluge therefore he admonisheth the careless World and provideth for his own and Family's Safety So we read of Iosiah when he heard of the words of the Book of the Law he rent his Cloaths 2 Kings 22.11 We do not read of any actual Trouble that was then in the Land or any Danger nigh When an Age is very corrupt and ripe for Judgment God giveth Warning But alas few take it or lay it to Heart for the World is led by Sense and not by Faith they are not affected with things till they feel them Few can see a Storm when the Clouds are in gathering but securely build on the present Ease and Peace tho' God be angry But in the Eye of Faith a sinful Estate is always dangerous therefore they fall a Praying and humbling themselves and cry to God mightily and use all means of Safety while a Judgment is but yet in its Causes 3. To support us against the greatest Dangers and Terrors Heb. 11.27 By Faith Moses forsook Egypt not fearing the wrath of the King for he endured as seeing him that is invisible To depend upon God's Aid and Succour in a time of great Extremity and Danger needeth a strong Faith as to appearance he was ready to be swallowed up being pursued by a wrathful and Puissant King The Sea was before him the Egyptians behind him and the Craggy and unaccessible Mountains on each side but the Terrors of Sense may be easily vanquished by those Invisible Succours which Faith relyeth upon An Invisible God can bear us out against Visible Dangers 4. To teach us how to carry an equal Mind in Prosperity and Adversity in Prosperity when we are born up by the Chin we have but too much Confidence and when we are lessened and but short in the World we are full of Diffidence and distrustful Fears Psal. 30.6 In my prosperity I said I shall never be moved When a Child of God hath gotten a Carnal Pillow under his Head he lyeth down and sleepeth sweetly dreaming many a pleasant Dream of uninterrupted Felicity in the World but if God taketh away his Pillow from under his Head then he is as diffident as formerly confident then God will be favourable no more God is the same his Promises the same the Covenant the same the Mediator the same but our Condition is changed because we look to things seen live upon things seen and still imagine of things according to what we see and feel So for supplies of Maintenance and Provision if we have them not in View and sight how little can we depend upon God If Sense be against the Promises the Promises do us but little good How few can comfort themselves in God when all faileth Hab. 3.18 or make his All-sufficiency their Store-house Gen. 17.1 No they must have a full heap in their own keeping How few can take his Promises for their Heritage Psal. 119.11 No they must have Lands and fixed Revenues or else they know not where to have Food and Raiment for themselves and Children How few can be contented to trust the Purse in God's Hands and be contented to take their daily Allowance from him which yet is a necessary Point of Faith of
faint when thou art rebuked of him These are the two extreams The sense of our Condition is necessary that we may not sleight the Affliction and the support that we may not faint under it Both may and must stand together for in all worldly cases we must weep as if we wept not 1 Cor. 7.30 And again sorrow not as those without hope 1 Thess. 4.13 and so be without all comfort In short the sense is necessary for improvement the support to make trouble easie 1. If we have not a Sense we cannot make a right use of our Sufferings and Afflictions but our Hearts will be more hardned in Sin God is their Author Repentance is their end and their cause is Sin Lam. 3.39 Wherefore doth a living man complain a man for the punishment of his sins And therefore though we be not to droop and languish under our Afflictions yet we must consider the righteous Providence of God and the smart of his displeasure must awaken us to Repentance otherwise the Affliction is frustrated and you leave the thorn in your foot which caused your first pain and soarness If you do not repent of your Sins and no cure is wrought if you still let out your hearts freely to the World and the prosperities and delights thereof this is the high way to security and carelesness of Soul Concernments 2. You must not faint and despair as if all joy and comfort in God were lost For 1. We are not utterly undone as long as we have God for our Portion Lam. 3.24 The Lord is my portion saith my soul therefore will I hope in him Though the Creature be blasted he is alive still and should be the joy and delight of our Souls for then we are tryed whether he be so or no. 2. God is a Loving Father when he corrects Our chastisements are effects not only of his Justice but Mercy it is a Rod in the Hand of our Father wherewith we are scourged Iohn 18.11 The cup which my Father hath given me shall I not drink it And so it is an Act of Love and kindness to us 3. Our Father hath Mercy enough to turn it to our benefit Heb. 12.10 They verily for a few dayes chastned us after their own pleasure but he for our profit that we may be partakers of his Holiness And shall we mourn for that which is for our benefit If we rejoyce in God and Holyness it will not be so If God will stir us up to more Humility contempt of the World confidence in himself and to place our delights in him alone shall we be dejected and displeased as if some great wrong had been done us 4. If this Affliction fits us for Everlasting Happiness there is cause of joy still left 2 Cor. 4.17 For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory One that must have Eternal Glory and Eternal Glory promoted by such a means should not grudge at a little suffering and affliction which is the common burden of the Sons of Adam 2. Prejudice Christ hath pronounced those Blessed that mourn for Sin Matth. 5.4 Blessed are they that mourn for they shall be comforted how then can we rejoyce evermore Answer 1. Mourning for Sin is necessary to cure our vain Rejoycing or delight in carnal vanities and at our entrance into Christianity this is a Duty highly incumbent upon us because of Sin and the Curse which we naturally lie under Certainly while we are out of Christ we have nothing to comfort us nothing to answer to the terrours of the Law or to reply against the Accusations of Conscience and the fears of approaching Misery and Judgment and what should we do if we be sensible of it but bemoan our selves and seek after God with weeping and supplications Gods first work in Conversion is to put Men out of their fools Paradise who are satisfied with the Creature without himself Therefore Humiliation and a broken-hearted sense of Misery is required to deaden the rellish and tast of Sin and that Men may more prize and esteem the healing Grace of Christ and set more by it than all the Pleasures and Riches and Honours of the World Can a Man see himself lost and in danger of Condemnation and not be grieved But all this while joy is in the making and we are providing Everlasting Comfort for our selves for God is ready to ease us assoon as our need requireth and our care will permit Isa. 57 15 16 17. For this saith the high and lofty one that inhabiteth eternity whose name is holy I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones For I will not contend for ever neither will I be alwaies wroth for the spirit shall fail before me and the souls which I have made For the iniquity of his covetousness I was wroth and smote him I hid me and was wroth and he went on frowardly in the way of his heart And he saith afterwards verse 18. I have seen his wayes and will heal him I will lead him also and restore comfort to him and to his mourners The Lord is ready to come in with sweet and Heavenly Cordials when the Physick worketh but a little kindly Ier. 31.18 19 20. I have surely heard Ephraim bemoaning himself thus thou hast chastized me and I was chastized as a bullock unaccustomed to the yoke turn thou me and I shall be turned for thou art the Lord my God Surely after that I was turned I repented and after that I was instructed I smote upon the thigh I was ashamed yea even confounded because I did bear the reproach of my youth 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 on him saith the Lord. Well then this sorrow may be well allowed because it prevents greater sorrow namely the pains of Hell It is better mourn for a while than for ever better to have healing grief than tormenting grief to mourn now while mourning will do us good then to howl at last when all sorrow will be fruitless and only a part of our punishment not of our cure And besides this sorrow maketh for comfort Matth. 5.4 Blessed are they that mourn for they shall be comforted When the shower is fallen the Sun cleareth up and shineth in his full strength and Beauty The vain rejoycing being deadned we have grounds of Everlasting Joy by considering the means God hath appointed for our deliverance from Sin and Death and the flames of Hell 2. Mourning for Sin and Joy in the Lord may stand well together For Grace and Grace are not contrary but Grace and Sin Those who most mourn for Sin do most rejoyce in the
see an infinite Sea of all Perfections 2. Consider What God will be to his People in his Providence in his Covenant 1. In his â—rovidence In his Works he discovereth his Nature As he is a powerful God â—o nothing can be done but his leave and hand is in it and it is governed by his Counsel and Will Your Persecutors cannot stir or move or breath without him The Saints are in his hand Deut. 33.3 Yea he loved the People all his Saints are in thy Hand We are in a Friends hand Iohn 6.20 It is I be not afraid His Goodness God is concerned in the Condition of his People as well if not more than themselves they do not suffer but he Sympathizeth Isa. 63. â— In all their Afflictions he is afflicted and the Angel of his presence saved them in his Love and in his Pity he redeemed them and he bare them and carried them all the days of old Zech. 2.8 He that toucheth you toucheth the Apple of his Eye In short he is full of tenderness and moderation His Wisdom we may trust his Wisdom in carving out a Portion for us better than our own understanding Should it be according to thy Mind Job â—4 3â— Men would have all things done according to their own Will â—o better let God alone with it for he is a God oâ— Judgment and guideth all things with great Moderation and Equity Iob 34.23 For he will not lay upon man more than right that he should enter into Iudgment with God He will not afflict above deserving Ezra 9.13 And after all that is come upon us for our evil deeds and for our great trespass seeing that thou our God hast punished us less than our Iniquitiâ—s deserve We are in Captivity we might have been in Hell Nor beyond Strength â— Cor. 1â— 13 Who will not suffer you to be tempted above what you are able Above what he hath given or is ready to give nor more than to do them good by it Rom. 8.28 All things shall work together for good to them that love God Now which is most just that we should have the disposal of our selves or God he will do what he pleaseth whether we be pleased or displeased 2. In his Covenant the Foundation of which is laid in the Blood of Christ and the Benefits offered there are pardon of Sin and Eternal Life Pardon of Sin is a cure for our greatest and deepest trouble Eternal Life answereth all our desires this light Affliction is not comparable to it 2 Cor. 4.17 For our light Affliction which is but for a moment worketh for us a far more exceeding and Eternal weight of Glory Use. Well then 1. Trust in the Lord against Carnal Reason When Carnal Reason doth not befriend your trust They that trust God no farther than they can see him they do not trust God but their outward Probabilities God hath only the Name yea when Carnal Reason contradicts your trust and checketh all hope Though he slay me yet I will trust in him Job 13.15 2. Trust God against Carnal Affection trust his Wise and Holy Government We would fain interpose to save our Lusts which sometimes need a sharp Cure God's quarrel is not against your Persons but your Sins he desireth not your Destruction but your Humiliation and Reformation the dearest loss is your Sin and are you loth to spare that There is nothing so sad which befalleth the People of God but it tendeth to prevent something which is sadder which would otherwise befal them 1 Cor. 1â— 32 But when we are judged we are chastened of the Lord that we should not be condemned with the World Psal. 94 12 13. Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law That thou mayest give him rest from the days of Adversity until the Pit be digged for the wicked 3. Trust him upon his Gospel Assurance even against the terms of his own Law We may change Courts Psal. 130.3 4. If thou shouldest mark Iniquity O Lord who shall stand But there is forgiveness with thee that thou may'st be feared Psal. 143 2. Enter not into Iudgment with thy Servant for in thy sight shall no man living be justified III. Point They that fear God and obey him are most encouraged to trust God 1. Because Precepts and Promises go hand in hand so must our Trust and Obedience Psal. 47.11 The Lord taketh Pleasure in them that fear him in those that hope in his Mercy Psal. 119.166 Lord I have hoped for thy Salvation and done thy Commandments 2. Sincerity giveth Confidence and boldness and helpeth our Trust They can delight in the Almighty and lift up their Face to God 1 Iohn 3.21 If our Hearts condemn us not then have we Confidence towards God 3. The Controversie is taken up when we desire to keep the way of Obedience Sin is the Thorn in our sore which caused the first Pain Lam. 3.39 Wherefore doth a Living man complain a man for the Punishment of his Sin God hath no quarrel with them but about their Sins Use. Then if we would trust our selves with Gods Holy Government let us fear his Name and obey the voice of his Servant and return to the Obedience we owe to our Creator and put our selves into the hands of our Redeemer A Sermon on 2 Sam. vii 27 latter part Therefore hath thy servant found in his heart to pray this prayer unto thee THere are several things remarkable in this context 1. David's thankful mind ver 1 2. I may illustrate it by the opposite practice of Nebuchadnezzar Dan. 4 30. Is not this great Babylon which I have built for the house of the Kingdom by the might of my power and for the honour of my Majesty And of the Israelites in their new dwellings at Ierusalem Hag. 1.2 3 4. This People say The time is not come the time that the Lords House should be built Then came the word of the Lord by Haggai the prophet saying Is it a time for you O ye to dwell in your Ceiled houses and this house lye waste All our comforts are used according to the temper of the party that injoyeth them either as an occasion to the Flesh or as incentives of godliness A gracious Spirit looketh upon common mercies as discovering their Author and pointing to their end they came from God and must be used for God A proper meditation for you when you enjoy commodious habitations walk in your pleasant Gardens or get any repose and ease from troubles in the midst of the plentiful accommodations of the present life what have I done for God who giveth me richly to injoy all these things 2. Nathan's innocent and pious mistake ver 3. Go do all that is in thine Heart for the Lord is with thee This Nathan spake not by a Prophetical but private Spirit The Prophets might err when they spake out of their own humane Spirit but as moved by the Holy Ghost
Heir of the Righteousness which is by Faith Observe there the saving of Noah from the Flood is a Type and Shadow of Salvation by Christ. The Flood drowned and destroyed the Impenitent World but Noah and his Family were saved in the Ark. We are warned of the Eternal Penalties threatned by God if we do not repent and believe we shall not be saved from wrath but if we believe and prepare an Ark diligently use the means appointed for our safety then we become Hâ—irs of the Righteousness of Faith are accepted by God and have a right to all the Benefits which depend thereupon It was a business of vast charge and an eminent piece of self-denying Obedience to prepare an Ark. So true Faith sheweth it self by Obedience We read of the Obedience of Faith Rom. 16.26 as the Fruit of the Gospel 3. With respect to it's Rule and Warrant And that is the Gospel and New Covenant called the Word of Faith Rom. 10.8 The Hearing of Faith Gal. 3.2 Received ye the Spirit by the Works of the Law or by the Hearing of Faith The Law of Faith Rom. 3.27 This is the Doctrine which iâ— believed Now all that the new Covenant requireth may be called the Righteousness of Faith For look as to be justified by the Law or Works required by the Law is all one So to be justined by Faith and to be justified by the new Covenant is all one also And therefore whatever the new Covenant requireth as our Duty that we may be capable of the Priviledges thereof is a part of the Righteousness of Faith Now it requireth Repentance from dead Works Acts â—7 30 He hath commanded all men to repent because he will judge the World in Righteousness We are to repent in order to the Judgment which will be either of Condemnation or Justification So the new Covenant requireth Faith in our Lord Jesus Christ Iohn 5.24 He that believeth in Christ shall not come into Condemnation So it requireth new Obedience Heb. 5.9 He is become the Author of Eternal Salvation to them that obey him None are qualified for Eternal Liâ—e but those who perform sincere Obedience to his commands It is not absolutely perfect Obedience that is required but only sincere and upright And there is a necessity that we should be sincerely Holy not only in order to Salvation but Pardon 1 Iohn 1.7 If we walk in the Light as he is in the Light we have fellowship one with another and the Blood of Iesus Christ his Son cleanseth us from all Sin And in order to the Application of the Blood of Christ to our Souls or to the obtaining of the Gift of the Spirit or any new Covenant Gift Act. 5.32 We are his Witnesses of these things and so is also the Holy Ghost whom God hath given to them that obey him Well then these are the Conditions to be found in us before we are made partakers of the full Benefit of Christs Merit Repentance towards God Faith in our Lord Jesus Christ and new Obedience And all these are comprized in the Expression The Righteousness of Faith For Faith receiveth Christ and the Promises made to us in Christ upon the Terms and Conditions required in the Gospel Only these things are of a different Nature and concur differently The Obedience of Christ in a way by it self of Merit and Satisfaction Faith Repentance and our Obedience only in a way of Application And in the Application the Introduction is by Faith and Repentance and the continuance of our right by new Obedience Yea in the Introduction Repentance respects God and Faith Christ Act. 20.21 Testifying both to Jews and also to the Greeâ—s Repentance toward God and Faith toward our Lord Iesus Christ. We return to God as our chief good and soveraign Lord that we may love serve and obey him and be Happy in his Love Faith respects Christ as Redeemer and Mediator who hath opened the way for our return by his Merit and Satisfaction or Reconciliation wrought between us and God and given us an Heart to return by the renewing Grace of his Spirit Coming to God and being accepted with God is our end Christ is our way And indeed in the Righteousness of Faith the chiefest part belongeth to him who by his Blood hath procured this Covenant for us for whose sake only God giveth us Grace to repent believe and obey and after we have done our Duty doth for his sake only accept of us and give us our Reward These are not Co-ordinate Causes but he is the Supream cause all that we do is subordinate to his Merit and Obedience II. What is the Hope built upon it or the things hoped for by Vertue of this Righteousness And they are Pardon and Life 1. Certainly Pardon of Sins is intended in the Righteousness of Faith As appeareth by that of the Apostle Rom. 4.6 7 8. David describeth the blessedness of the man unto whom God imputeth Righteousness without works saying Blessed are they whose Iniquities are forgiven and whose Sins are covered Blessed is the man unto whom the Lord will not impute Sin If this be the Description of the Righteousness of Faith or the Priviledges which belong thereunto for now we are upon the Hope of the Righteousness of Faith then certainly Remission of Sins is a special branch of this Felicity 2. There is also in it Salvation or Eternal Life Tit. 3.7 That being justified by his Grace we should be made Heirs according to the Hope of Eternal Life The Crown of Glory is for the justified called therefore the Crown of Righteousness 2 Tim. 4.8 You have both together Acts 26.18 That they may receive forgiveness of Sins an Inheritance among them that are sanctified by Faith These two Benefits are most necessary the one to allay the fears of the guilty Creature the other to gratifie his desires of Happiness Therefore the Apostles when they planted the Gospel they propounded this Motive of forgiveness of Sins Acts 13.38 Through this man is preached unto you the forgiveness of Sins And also the other of Life Eternal 2 Tim. 1.10 That Christ hath brought Life and Immortality to light through the Gospel These two Benefits give us the greatest support and comfort against all kind of troubles Our Troubles are either inward or outward Against troubles of Mind or inward Troubles we are supported by the Pardon of our Sins Mat. 9.2 Son be of good cheer thy Sins be forgiven thee Against outward troubles we are supported by the Hopes of a better Life being secured to us 2 Cor. 4.17 18. For our light Affliction which is but for a moment worketh for us a far more exceeding and eternal weight of Glory While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Again both are eminently accomplished at the last Judgement when the Righteousness of
Ghost which is in you which you have of God and ye are not your own ye are bought with a price therefore glorifie God in your body and in your spirit which are God's Estates Rom. 14.7 8 9 For none of us liveth to himself and no Man dieth to himself for whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lords For to this end Christ both died and rose again and revived that he might be Lord both of dead and living Phil. 1.21 To me to live is Christ All our actions not onely in Solemn Acts of VVorship but in our ordinary Conversations must be directed to him Zach. 14.20 21. In that day there shall be upon the Bells of the Horses Holiness to the Lord and the pots in the Lord's House shall be like the Bowls before the Altar Yea every pot in Ierusalem and in Iudah shall be Holiness to the Lord of Hosts A Sermon on 2 Cor. IV. 18 While we look not at the things which are seen but the things which are not seen for the things which are seen are Temporal but the things which are not seen are Eternal IN the Context the Apostle is giving an Account why he fainted not under the Labours and Afflictions of the Gospel There is a Threefold Reason given 1. The present Benefit of Afflictions Vers. 16. As much as these Labours and Affliction did diminish and infringe the comforts of the Animal Life so much the state of the Spiritual Life was advanced and increased Oh! 'T is a blessed thing when the Inward Man groweth more fresh and lively 2. Because those Afflictions did increase the hope of the Life of glory and were a Blessed Means to make it more sure and nearer where there is a perfect opposition between the present and future state Here an affliction for a moment There an eternal weight of glory Here afflictions are light There 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A state that will bear weight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excellently excellent A far more exceeding and eternal weight of glory 3. The Third Reason is taken from the Subject as the former respected the Object His Mind was wholly intent upon better things Not upon Temporal and Visible but upon Heavenly and Eternal While we look not at the Things which are seen but the things which are not seen for the things which are not seen are Temporal but the things which are seen are Eternal Wherein you may observe First A Distinction between two sorts of things Some seen some not seen Secondly A Suitable respect to either There is an over-looking of the one a Looking to the other Thirdly The Reason of this different respect For the things that are seen are Temporal And the things that are not seen are Eternal First The distinction may be explained thus 1. The things seen are such as are liable to present sense And they are of Two sorts Either comfortable to the present life or uncomfortable Comfortable as Riches Pleasure and Honours Uncomfortable As Poverty Disgrace Pain Torment Persecution In short either the Allurements or Affrightments of sense 2. There are things unseen Some things are invisible by reason of their nature some by reason of their distance Some by reason of their nature as God and all Spiritual things Some by reason of their distance As the Recompense of Reward or Eternal Life These latter chiefly God who maketh the Promise is unseen and the Time when the Promise of Eternal Life shall be made good is to come and there are many difficulties between hoping and having Yet these things the Joys of the other World were the Objects of the Apostle's Faith and Hope Secondly The different respect to other The Respect is deny'd to things seen We look not c. but strongly asserted as to things unseen We look at things that are not seen There is a despising or not thinking of the VVorld and the comforts thereof the losses and sufferings thereof but an earnest thinking of the VVorld to come The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implieth not onely a looking or minding of them but a making of them our scope our last end and the mark which we aim at Onely note That the Act is not simply denied as to things seen but comparatively In comparison of that Heavenly Joy and Glory which is promised So we look not at these things The VVorld's honour or dishonour the commodities or discommodities of this life which we daily see before our eyes have little influence upon us 1 Cor. 7.29 30 31. So all our Acts are non-Acts To mourn for sin as if we mourned not to rejoice in Christ as if we rejoiced not to use Ordinances as if we used them not is a great fault For these are the things we should look to as the way to Heaven But to mourn for VVorldly losses or rejoice in VVorldly comforts to use this life as not over-using it that is a great duty and a Blessed frame of Spirit Open the eye of Faith but shut that of Sense Thirdly The Reason of this different respect The one Temporal the other Eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Heb. 11.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pleasures of sin for a season The good things of the VVorld are Temporal both as to their continuance and their use To their continuance The good and evil of the VVorld is soon over and therefore should have little influence upon us The evil This light affliction which is but for a moment The good Heb. 11.25 they are but for a season and nothing that is but for a season can satisfie a gracious Heart They are Temporary as to their use The use of all the good things in this VVorld is onely to be serviceable to a Man in his passage to Eternity Deut. 23.24 When thou comest into thy neighbour's vineyard then thou mayest eat Grapes thy fill at thine own pleasure but thou shalt not put any in thy vessel 1 Tim. 6.7 VVe brought nothing into this VVorld and it is certain we can carry nothing out Eccles. 5.15 He shall take nothing of his Labour which he may carry away in his hand And on the other side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The things which are not seen are eternal And so so much as Eternity exceedeth Time these Blessed things exceed Temporal Trisles and therefore should be more valued by us The greatness of Heavenly Things is expressed in the former Verse Here the Duration of them We can part with nothing here equal to what we expect hereafter Doct. A Man can easily do and suffer any thing for God who hath made things unseen and eternal his great Scope and Aim Here I shall inquire 1. What it is to make these Eternal Things our Scope and Aim 2. Give you the Reasons why such an one hath an Advantage above other Men and can more easily do and suffer great things
Man had a due sense of God's Being the Tempting Baits of the World would scarce be seen Riches and Honours and Pleasures would be forgotten as if they were not Prov. 23.5 All things would be as nothing in comparison of him 2. Things Invisible because of their distance as they are future so a Believer hath the advantage of other Men They that look to things Invisible and Eternal see something to outweigh all carnal Allectives or Terrours and so have more Incitations to Piety than the World can afford Temptations to the contrary Take the Terrors of Sense what 's a Prison to Hell the Fire wherein Gods Servants are burnt to Ashes to the Fire that shall never be quenched and the Worm that shall never die Luk. 10.4 So take the delights and allurements of Sense what are those to the Pleasures at God's Right Hand for evermore A Man that looketh to things unseen seeth that the Terrors and Delights of Faith are far greater than the Terrors and Delights of Sense and are more sure and certain Alass the pleasures of the World are but as Dung and Dogs-meat to Christ Phil. 3.7 8 9. All the evils are but as a Flea-biting in comparison of the promised glory Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us And 2 Cor. 4.17 Our light Affliction which is but for a moment worketh for us a far more exceeding and eternal weight of Glory Heb. 10.34 Ye took joyfully the spoiling of your goods knowing in your selves that ye have in Heaven a better and an enduring substance They were liable to Violence and Rapine brought before Tribunals c. yet all this was nothing to these greater things As it darkens the glory of Worldly things so it lesseneth the evil of them 2. From the Subject They that make eternal things their scope they have a new temper of Heart The Soul naturally doth run out upon present things as the greatest and only realities That which is born of Flesh is Flesh Iohn 3.6 Yea all the while the Soul dwelleth in Flesh and worketh by the Senses these present things will be a Temptation to us But there is a new Bias and Bent put upon them by Grace there is an Eternal Principle that carrieth them to Eternal Ends 'T is called the Seed of God 1 Joh. 3.9 The Divine Nature which maketh us escape the corruption that is in the World through Lust 2 Pet. 1.4 Such a Nature as giveth Eternal Riches a due value and esteem 'T is an Immortal Seed 1 Pet. 1.22 Eternal Life is begun in all that shall be saved it is working towards its final perfection The Apostle telleth us That he that hateth his Brother hath not eternal Life abiding in him 1 Iohn 3.15 Implying that he that loveth his Brother or hath any Grace hath Eternal Life begun in him which is working towards perfection 3. From the slightness of Temptations when a Man once groweth dead to the impressions of sense The corrupt Heart of Man is all for present satisfactions and though the pleasures of sin be short and inconsiderable yet because they are near at hand they take more with us than the Joys of Heaven which are future and absent 2 Tim. 4.10 Demas hath forsaken us and loved the present World Esau for one Morsel of Meat sold his Birth-right Heb. 12.16 When Lust importunately craved a present satisfaction all future considerations were laid aside A little Ease Honour Gain and Preferment in the World makes men part with all that is sacred surely the presentness of things is a great Snare Therefore do Afflictions seem too grievous Heb. 12.11 and Temptations so pressing We can tast the delights of the Creature and feel the pleasures of the Flesh The Happiness of the World to come is unseen and unknown Let us Eat and Drink for to Morrow we shall die is the Language of every Carnal Heart Therefore it will not venture upon the practice of duties difficult and distastful to present affections and forego what we see and injoy upon the uncertain hopes of what is to come Present things have mor advantage to pervert the Mind than good things at a distance to draw it to God Here lieth the Root of all Temptations the inconveniencies of a strict Religion are present and the rewards are future Well this advantage is nothing to those that can overlook present things and have their Hearts wholly taken up about things to come Sense and Faith are the two opposite Leaders and Captains in the Spiritual Warfare All the Forces of the Regenerate part are led up by Faith Sense on the other side Marshalleth all the Temptations of the World and the Flesh Sense is all for enjoyment and actual possession To meet it Faith giveth a substance and being to things to come and maketh the Soul seek out other satisfactions and contentments The strength of the renewed part and success of the Spiritual Battle lieth in the liveliness of Hope and the certainty of Faith which maketh these things present which Sense would judge absent It forestalleth the Joys of Heaven that restraints from present delights may seem less Irksome So that a little Profit or present Pleasure cannot prevail over that deep sense of everlasting Joys and Pleasures that are to come Take for instance Moses Heb. 11.24 25 26. By Faith Moses when he was come to years refused to be called the Son of Pharaoh 's Daughter chusing rather to suffer Affliction with the People of God than to enjoy the Pleasures of Sin for a Season esteeming the reproach of Christ greater Riches than the Treasures in Egypt for he had respect unto the recompence of the reward Faith sheweth we shall lose nothing in this World but we shall have much better in the other World looking to these things sweetens the bitterness of all Crosses and weakeneth the strength of all Temptations Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us 4. From the Nature of the Scope and End 'T is a Measure and a Motive 1. 'T is a Measure To direct us how to use all things When a Man hath fixed his end he will the sooner understand his way the Intention is as the Eye of the Body Mat. 7.22 The light of the Body is the Eye if a Mans Eye be single the whole Body is full of light Every Man is made wise by his End for the End is the Measure of the Mind Now above all other ends Eternity must needs make us wise because it is the last end the most noble end which we can propound to our selves and so thereby can understand the true measure and value of all things In things Evil or Good In things Evil. It sheweth how really evil things really evil are As Sin the weight and grievousness of Sin is
may have Heaven at last The trial will rather lie here for here it pincheth the sorest if you can sell all for the Pearl of Price Matth. 13.44 If you can take joyfully the spoiling of your goods Heb. 10.34 If you faint not but bear up with hope and patience under all pressures and afflictions 2 Cor. 4.16 17 18. For this cause we faint not but though our outward Man perish yet the inward Man is renewed day by day For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal You can be contented and choose rather to suffer affliction with the People of God then to enjoy the pleasures of sin for a season Heb. 11.25 God puts us sensibly to the trial which are our good things the recompence of reward or our present interests III. The misery is great before Death at Death and after Death First Before Death upon a Two-fold account First Because of the uncertainty of their happiness Prov. 23.5 Wilt thou set thine eyes upon that which is not for riches certainly make themselves wings they flee away as an Eagle towards Heaven They may be gone or we may be gone Luke 12.20 Thou fool this night thy Soul shall be required of thee They are called uncertain riches 1 Tim. 6.17 A Man can never dwell securely in an house built upon the Ice and he that hath not made sure of a better portion than the World can yield to him he is upon the brink of Hell and everlasting destruction In short a broken Cistern will soon fail and deceive those that look for refreshment in it Death and the Grave will soon put an end to all their happiness if it should continue with them so long They are posting apace to their eternal misery and one moment puts an end to all their joy for ever Secondly Because Prosperity is a Plague and a snare to a wicked Man and the greater his prosperity is his snare is the greater Psal. 69.22 Let their Table become a snare before them and that which should have been for their welfare let it become a trap When God suffereth Mens corrupt affections and suitable Temptations and Objects to meet it is a snare to them as Iudas that was a Thief had the bag Iohn 12.6 The carnal heart is the more intangled and besotted the less they are restrained from the desire of their hearts As the Sea turneth all things that fall or flow into it into salt-water so do they make all their Mercies an occasion unto the flesh So that in the very heighth of their prosperity they are but miserable as sin is the worst misery of all It is worse to be Nebuchadnezzar among the Beasts than to be Daniel in the Lion's Den the one was the fruit of his own madness the other of the violence of others Elijah was poor and Ahab was rich Who was the more miserable Man So Paul that Holy Man was in prison and Nero at the same time Emperour of the World Who was the happier Man think you And in whose case would you be of Nero the Emperour or Paul the Prisoner Christ that gave his Spirit to the rest of the Apostles gave the Bag to Iudas Riches and the Bag are not in such esteem with Christ but that the basest of his followers may have them in keeping and under their power Now whose lot would you choose that of Iudas or of the rest of the Apostles Nay Jesus Christ himself that had the Spirit without measure chose a poor Estate he that made a Fish pay him Tribute could as well have made Men do so he that Multiplied the Five Loaves could have increased his stock at pleasure He that built the World could have built himself stately Palaces but when he was rich he became poor for our sakes 2 Cor. 8 9. That he might sanctifie holy Poverty in his own Person and honour it by his own example and teach us that sin is misery but grace is happiness and preferment whatever our external condition be And therefore he usually cuts his own People short that he may prevent their snares and impediments when wicked Men live in plenty but certainly the Rich wicked Man is in a worse condition than the Godly Man who is kept low and bare as a Child may be strictly dieted for his health while the Servants are left to a freer and larger allowance More particularly 1. Riches are apt to breed Atheism and Contempt of God 2. They are not so broken-hearted as others to see their need of Christ. 3. If they take to the serious Profession of Religion they cannot hold it 4. It makes Men apt to take up their rest here 5. They are apt to wax proud and scornful and impatient of Reproof 6. They grow wanton and sensual 7. The more rich they are the more they are wedded to a worldly Prosecution See Sermon on Mark 10.23 in this Volume Secondly At Death The Approach of it openeth our eyes and maketh our vain conceits vanish Our imaginary happiness is soon at an end and as we are entering into the other world our Mirth beginneth to be Marred and though formerly we onely thought these to be the good things and desired these things and delighted in these things and placed all our confidence in these things yet we now see they cannot stead us in our extremity All our worldly advantages will afford us no solid hope when death cometh upon us Job 27.8 What is the hope of the Hypocrite though he hath gained when God taketh away his Soul If the carnal designs of wicked Men succeed and God answers them according to the Idol of their hearts whatever presumptuous dreams they had before approaching death is the great Touchstone of Mens hopes He is not really willing to die but God taketh away his Soul by force Luke 12.20 This night thy Soul shall be required of thee Jer. 17.11 He that getteth riches and not by right shall leave them in the midst of his days and at his end shall be a fool That is he shall appear to be so in the judgment of his own heart VVell then if you choose wealth ease pleasure credit for your portion and happiness you are not sure to get it but if you do get it you are sure to leave it All that the VVorld can afford you shall be taken from you you must go naked out of the VVorld as you came naked into it The VVorld will cast you off in your extremity and the despairing Soul must bid a sad farewel to all the comforts you doated upon and laboured for and delighted in All your cup of pleasures is now drunk up and there is no more left Honour and Company and Sports and Pomps
to take Care and Thought for our selves It was our Fathers part to preserve us and provide for us to bestow good and keep off the evil But every Man since would have life and his comfort and his safety in his own hands and so much of temporal Happiness as he seeth good There is no way to rectiâ—ie it but to return to our Innocency to mind our Duty and cast our burden on the Lord commending success and events to him 1 Pet. 5.7 Casting all your care upon him for he careth for you And Phil. 4.6 Be careful for nothing but in every thing by prayer and supplication with thansgiving let our requests be made known unto God upon confidence that his Hand and Providence will not neglect us or any of our concernments 4. Those that are contented with what their Father alloweth When God giveth sufficient to supply our necessities we seek to satisfie our Lusts when God hath done enough and more than enough to evidence his Power Justice Truth and Care of our welfare yet we will not rest on him unless he will subject his Providence to our Will and carnal Affections As the Israelites when miraculously fed miraculously cloathed God kept a Market for them gave them their Supplies not out of Earth but out of the Clouds yet tempted God in their hearts asking meat for their lusts Psal. 78.19 Yea it is said Psal. 106.13 14 They sâ—â—n forâ—at his works they waited not fâ—r his counsâ—l but lusted exceedingly in the wildâ—rness They made haste they forgat his worâ—â— so 't is in the Hâ—brew Carnaâ— desires greatly transport they must have Festival Diet in the Wilderness or they will no longer believe his Power and serve him Thus when Men take the ruling of themselves into their own hands they will not stay till God provide for them but must have their Carnal Desires presently satisfied Matth. 5.5 The meek shall inherit the earth But who are meek They that quietly submit to God's Providence and so they have Food and Raiment and have any time to glorifie God and seek his Kingdom and the Salvation of their Souls let others live in Pomp and Ease It is enough for them to be as God will have them be They are not over-desirous to have Worldly Things or too much dejected and cast down through the want of them But those that are greedy and earnest and covet more than God seeth meet to bestow upon them as they forfeit the Blessing of God's Presence so by enlarging their Desires they make way for their own Discontent when they are not satisfied and so fall into murmuring against God and so into all disquiet of Mind about Earthly Things 2. Improve this Point to moderate and allay your distrustful and distracting Cares And so cometh in the Apostles Exhortation Be content with such things as you have Content is a quiet temper of Mind relying on God's merciful Providence and gracious Promises for such Things as are necessary for us during our Pilgrimage and Passage to Heaven Sometimes it is opposed to Murmuring but I take it here as opposed to distrustful Cares because we have little in a time of Troubles and are like to have less and therefore are full of anxious Thoughts what we shall eat what we shall drink what we shall put on Consider God will not leave you nor forsake you What cannot his Wisdom and Mercy and Power do for you He hath deeply and strongly engaged himself to his People and therefore it should quiet our Minds in all Necessities and Streights See Christ's Arguments Mat. 6.25 26 and 32. Take no thought for your life what ye shall eat or what ye shall drink nor yet for your body what ye shall put on Is not the life more than meat and the body than raiment 1. They had Life from God without any thought of theirs therefore he would provide the Conveniencies of Life God has given Life and framed the Body which was a far greater act of Power and Mercy than giving Food and providing Raiment 2. Other Creatures are provided for without any solicitude of theirs both as to Food and Raiment Vers. 26. Behold the fowls of the air for they sow not neither do they reap nor gather into barns yet your heavenly father feedeth them Are ye not much better than they God that provideth for Birds and Fowls will provide for his Children Men may look for it more than they having ordinary means of Reaping and Sowing and other Trades and ways of Living which the Fowls have not and so are meerly cast on the Care of Providence Man is a more considerable Creature so more liable to God's Care and Providence 3. It is a Pagan Practice to be thoughtful Vers. 32. After all these things do the Gentiles seek 3. Improve it to remove our Fears of Danger So that we may boldly say The Lord is my helper I will not fear what man can do unto me They are David's words Psal. 118.6 If God be with us he will help us therefore as Faith prevaileth Fear ceaseth Psal. 16.7 I will bless the Lord who hath given me counsel my reins also instruct me in the night season If our Hearts misgive us God is our Second he will afford Protection when necessary for his glory and our good The Fear of Man is an ordinary Temptation to divert the Godly from their Duty or discourage them in it You may be confident upon such a Promise Psal. 112.7 He shall not be afraid of evil tidings his heart is fixed trusting in the Lord. Man can do much he can fine imprison banish reduce to a morsel of Bread yea torture put to death yet as long as God is with us and standeth for us we may boldly say I will not fear what man can do Why Because God will not see them utterly perish He can give us Joy in Sorrow Life in Death A Christian is not afraid because he can set God against Man Temporal Things against Eternal Covenant against Providence 1. God against Man Isa. 51.12 13. I even I am he that comforteth you c. God can change their Hearts Prov. 16.7 When a man's ways please the Lord he maketh his enemies to be at peace with him He can weaken their Power Iob 12.21 He weakenth the strength of the Mighty Mar. 12.41 Be not afraid of them that kill the Body and can do no more 2. Eternal things against Temporal 2 Cor. 4.16 Our light Affliction for a moment worketh for us an eternal weight of Glory 3. The Covenant against Providence Psal. 73.17 Till I went into the Sanctuary of God then understood I their end A Sermon on 1 THES V. 8 But let us who are of the day be sober putting on the Breast-plate of Faith and Love and for an Helmet the Hope of Salvation IN the Context the Apostle inferreth our Duty from our Profession of Christianity all Christians are taken into a new estate called out of Dâ—rkness into Light
Well-pleasedness of the Mind in God should be much regarded by us and is known by this when those Mercies are most valued which are nearest to himself and do shew us most of God and least detain us from him such as his Favour his Spirit or sanctifying Grace when these are desired when these are delighted in we are said to love God Matth. 5.6 Blessed are they that hunger and thirst after Righteousness Psal. 4.6 7. Lord Lift thou up the Light of thy Countenance upon us Thou hast put Gladness into my Heart His Favour is as Life his Displeasure as Death to the Soul Psal. 30.7 Thou didst hide thy Face and I was troubled Now thus must we love God not with a partial and half love but such as transcendeth our love to all other things Matth. 10.37 He that loveth Father or Mother more than me is not worthy of me If any thing be nearer and dearer to us than God we do not sincerely love him Some have a weak imperfect Motion of their Will a Wish a saint Desire to please God but not a strong Volition or Inclination of Heart to love him in all and above all things but being overcome by their Lusts they do not simply and absolutely and uncontroulably desire it but had rather please their Fleshly Lusts than please God At least the event doth evidence it you give God nothing if you give him not all the Heart We are so to love God as to seek his Glory and do his Will even when it is cross to our Carnal Interests that his Favour may be counted our Happiness and the pleasing of him our greatest Work Surely they do not love God that cannot deny a Lust for him or venture the loss of any thing that is dear to them for his sâ—ke but with Pilate will yield to crucifie Christ rather than venture the Iews displeasure or with the Gadarens will part with Christ rather than their Swine Others have a deliberate Resolution and seem for the present to resolve absolutely and seriously to please God in all things and keep his Commandments but they do not verifie it in their Conversations Their Purposes and Resolutions are not dissembled for the present but soon changed they neither keep the Commandments of God nor study to please him 3. The next Grace is Hope of Salvation and here 1. The Object 2. The respect to the Object 1. The Object is our Eternal Reward For a Christian must chiefly fetch his Supports and Solaces from the other World where all things do abundantly counter-balance the Temptations of the present Life Be they Troubles and Sufferings 2 Cor. 4.17 For our lâ—ght Affliction which is but for a Moment workâ—th for us a far more exceâ—ding and eternal Weâ—ght of Glory Glory for Affliction and a Weight of Glory for a Light Affliction and Etâ—rnal Glory for what is Mâ—mentary Affliction Or be they sensual Delights as Riches Heb. 11.26 Esteeming the Reproach of Christ greater Riches than the Treasures of Egypt for he had respect unto the Recompence of the Reward How much better is it to be poor and scorned here than to be destitute and rejected for ever hereafter So for Pleasures most Men look at present Pleasures not at future Joys and therefore forget God and neglect their Souls and those Eternal Pleasures which are at God's Right Hand Psal. 16.11 But to a Gracious Man a Glorious Estate of Bliss is far more eligible than momentary sinful Pleasures 2. The respect to the Object It is a certain and earnest Expectation 1. It is certain because our Hopes are built upon the Promises of God which infer not only a possibility or probability but certainty of the things promised if we be duly qualified There is a twofold certainty Conditional and Actual Conditional Rom. 2.7 To them who by patient continuance in well doing seek for Glory and Honour and Immortality Eternal Life That is built on the Covenant which promiseth to the penitent Believer and mortified and diligent Practiser a sure Reward Actual Certainty is where the Qualification is evident this is built on spiritual sense or experience Rom. 5.4 5. And Patience Experience and Experience Hope and Hope maketh not ashamed because the Love of God is shed abroad in our Hearts by the Holy Ghost which is given unto us Our Condition is made safe by the first comfortable by the second in both a certainty is required The first is spoken of Hebr. 3.6 Whose House we are if we hold fast the confidence and the rejoycing of the hope firm unto the end The second Heb. 6.11 And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end 2. It is an earnest Expectation called a lively Hope from the effect because it puts life into our Endeavours 1 Pet. 1.3 Who hath begotten us again unto a lively Hope The Soul is weak when our Expectation is cold and languid but serious and earnest thoughts of the World to come do warm our Hearts and inkindle our Affections as mourning 2 Cor. 5.2 For in this we groan earnestly desiring to be cloathed upon with our House which is from Heaven And joy Rom. 5.2 We rejoyce in hope of the Glory of God II. Their mutual respect to one another We know God in Christ by Faith We are inclined to him as our Felicity and Happiness by love and we look for the Eternal Injoyment of him by hope As the Object is diversified so the Grace conversant about it is called by several Names as our Supreme Good is something invisible or unseen we apprehend it by Faith as it is good and excellent we embrace it by Love as it is absent and future we wait for it by Hope The Understanding is cleared by Faith that is our Spiritual Eye Salve Heb. 11.1 Faith is the Substance of things hoped for and the Evidence of things not seen as things are invisible by reason of their nature or distance Ephes. 1.18 The Eyes of your Vnderstandings being inlightned that ye may know what is the hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints By it we see things that cannot otherwise be seen or in another manner than we saw them before We see more Amiableness in God more Odiousness in Sin more Excellency in Christ more Beauty in Holiness more Vanity in the World more Reality in Blessedness to come than we saw before Our Wills are warmed by Love or carried out after the Supreme Good with an earnest and strong desire Isai. 26.9 With my Soul have I desired thee in the Night yea with my Spirit within me will I seek thee â—â—â—dily Where Love is strong Desires after God are early and earnest and we cannot be contented without him or such enjoyment of him as may give us assurance of more Our Resolutions and Inclinations are fortified by hope that we may continue seeking after God and not be
plentiful Life of Worldliâ—gs with the forfeiting of the Soul the Pleasures of Sin for a Season with the Pains of Hell 4. The fourth sort of Comparison which the Scripture directs us unto is Temporal bad things with Eternal good things and that is the Case we have now in hand Thus Rom. 8.18 For I reckon that the Sufferings of this present Time are not worthy to be compared with the Glory which shall be revealed in us Sufferings for the present may be very great but the Glory that is revealed to us and shall one day be revealed in us is much greater as there is no Comparison between a little Flea-biting or the prick of a Pin with eternal Ease and Rest or the trouble of entring by a strait Gate or Entry into a glorious Palace 2 Cor. 4.17 For our light Affliction which is but for a Moment worketh for us a far more exceeding and eternal Weight of Glory The Sufferings of the present World are leves breves light and short not in themselves but in comparison with eternal Life In themselves they may be some of them very sharp and grievous and some also very long and tedious but look what a Point is to the Circumference that is Time to Eternity and what a Feather is to a Talent of Lead that are present Evils to future Glory and Blessedness All this is spoken to shew that it is better to be miserable with the People of God than happy with his Enemies and that we should not be drawn away from Christ neither by the comfortable nor troublesom things we meet with in the World 6. This Happiness which Christ hath proposed is at the general Resurrection or Christ's coming to Judgment for that is the Point which the Apostle is now discoursing of There is a distinction between the Good and the Bad at Death when the Spirits of just Men are made perfect Heb. 12.23 and the Spirits of the Wicked are sent to Prison 1 Pet. 3.19 The Soul dieth not with the Body but some go one way some another the Souls of just Men to God's Palace of Glory where they are with Christ and the Souls of the Wicked to the Prison of Hell But this Retribution is not sufficient for two Reasons because it is private and doth not openly vindicate the Justice and Holiness of God and it is but on a part the Soul and not the Body 1. Because it is private and dispensed apart to every single Person Man by Man as they die Certainly it is more for the Honour of God to bring his Judgment to Light as the Prophet speaketh Zeph. 3.5 Every Morning doth he bring his Iudgment to Light Here the Love of God towards the Good and the Justice of God towards the Wicked is not brought into the clear Light nor at Death neither the Mouth of the Pit is not visibly opened nor the Glory of Heaven exposed to view But then this different Respect is more conspicuous when the Justice of God hath a publick and solemn Triumph and his Enemies are branded with Shame and Ignominy and the Faith of his Elect found to Praise and Honour and the one are publickly condemned and the other justified by the Judg sitting upon the Throne Acts 3.19 That your Sins may be blotted out when the Times of Refreshing shall come from the Presence of the Lord. 2. As it is upon a part the Soul only The Bodies of the Holy and the Wicked are both now sensless and moulder into Dust in the Grave and till they be raised up and joined to their Souls can neither partake of Wo or Weal Pleasure or Pain The Soul though it be a principal Part is but a Part the Body essentially concurreth to the Constitution of the Man and it is the Body that is most gratified by Sin and the Body that is most pained by Obedience and therefore the Body which is the Soul's Sister and Coheir is to share with it in its eternal Estate whatever it be Therefore that we may not be in part punished nor in part rewarded there is a time coming when God will deal with the whole Man and that is in the Day of Christ's solemn Court and Audience when all the World shall be summoned before his Tribunal 7. The Apostle proveth this because the Righteousness of God's Government will not permit that his People should be accounted of all Men most miserable To clear this I shall shew First In what sense the Apostle saith If there were no Life to come Christians were of all Men most miserable Secondly How this will not consist with the Righteousness of God's Government First In what sense the Apostle saith If there were no Life to come Christians were of all Men most miserable I put this first Question that we may not mistake the Apostle's meaning when he pronounceth Christians to be of all Men most miserable if our Hopes in Christ were terminated with this Life Take him right and therefore 1 st Negatively 1. It is not to deny all present Providence or watchful Care over his oppressed People No. Eccles. 3.16 17. And moreover I saw under the Sun the Place of Iudgment that Wickedness was there and the Place of Righteousness that Iniquity was there He meaneth not in the Mountains of Prey only but in the Tribunals of Justice there was Iniquity and Wickedness I said in my Heart God shall judg the Righteous and the Wicked for there is a Time there for every Purpose and for every Work So again Eccles. 5.8 If thou seest the Oppression of the Poor and the violent perverting of Iudgment and Iustice in a Province marvel not at the matter for he that is higher than the highest regardeth and there be higher than they Both these Places shew that there is a Providence though God for a while permit his meek and obedient Servants to be oppressed and in the Eye of the World they seem to be forgotten and forsaken and utterly left to perish yet in due time God will exercise a righteous Judgment on them and their Enemies The like you have Psal. 58.11 So that a Man shall say Verily there is a Reward for the Righteous verily he is a God that judgeth in the Earth It is not meant of hereafter but now It is many times found that Godliness and Holiness are Matters of Benefit and Advantage in this World abstracted from all Reward in another Life The World is not governed by Chance but by a wise and a most just Providence It may be God doth not relieve the Oppressed so soon as Men would yet in due time he will not fail to shew himself the Ruler of the Affairs of Mankind So that this is not his meaning to exclude all present Providence 2. Not to deny that we have such Benefits by Christ here in this World as not to make our Condition more valuable than that of the Wicked We have Hopes by Christ of the Pardon of Sins and that is
Intercession for us By his Merit our Right to Heaven is purchased and by his Intercession it is maintained for us SERMON XIV TITUS II. 13 That Blessed Hope c. Doct. II. THE Hope of Christians is a blessed Hope Hope is here put for the thing hoped for as Col. 1.5 For the Hope that is laid up for you in Heaven Where Hope is put for the Object of Hope Now this Matter or Object of our Hope is sometimes called Life sometimes Glory sometimes Joy and Pleasure It is a Life that never shall be quenched or put out Iude 21. Looking for the Mercy of our Lord Iesus Christ unto eternal Life It is a Glory that is Eternal for Duration 2 Cor. 4.17 it is called a far more exceeding and Eternal Weight of Glory for the measure of it it is above our Conceit and Expression as much as a Creature can bear It is Joy and Pleasure without Mixture and without End Psal. 16.11 In thy Presence is Fulness of Ioy at thy right Hand there are Pleasures for evermore Now this Hope is said to be blessed because it puts us into the Fruition of absolute Blessedness We cannot conceive of it now to the full when we come to injoy it we shall find it above all that ever we could conceive or hear of it As much as we see and know of it sheweth it is a blessed thing but we shall understand it best when we hear the great Voice calling us Come up and see But a little to set it before you In Blessedness there must be a Removal of all Evil and a Coacervation and compleat Presence of all that is Good As long as the least Evil continueth a Man is not blessed only he is less miserable If a Man had all things that Heart could wish for what would it avail him as Haman when he wanted Mordecai's Knee Esther 5.13 All this availeth me nothing so long as I see Mordecai the Iew sitting at the King's Gate Ahab had the Kingdom of Israel but yet he fell sick for want of Naboth's Vineyard If a Man were never so well fitted for a Journey a little Gravel in his Shoe would founder him As in Carriages of War though there be a great Train yet if one Peg be missing or out of Order all stoppeth Or in the Body if one Humour be out of Order or one Joint broken it is enough to make us sick or ill at Ease though all the rest be sound and whole so if there be the least Evil a Man cannot be a compleat happy Man Complaining will not suit with Blessedness Now First In the Hope that we look for there is a Removal of all Evil. Evil is twofold either of Sin or of Punishment and in Heaven there is neither Sin nor Misery 1. To begin with Sin that is the worst Evil. Affliction is Evil but it is not Evil in it self but only in our Sense and Feeling if a Man had a Dedolency it is no Pain to a benummed Joint to be scourged But Sin is evil whether we feel it or no but it is worst when we feel it not Certainly that is Evil which separateth from the chiefest Good Affliction doth not separate from God it is a means and an Occasion to make us draw nigh to him many had never been acquainted with God but for their Afflictions but Sin separateth us from God Isa. 59.2 Your Iniquities have separated between you and your God and your Sins have hid his Face from you that he will not hear Let a Man be never so loathsome yet if he be in a State of Grace he is dear to God the Lord taketh Pleasure in him though rough-cast with Ulcers and Sores and thrown into a Prison yet God will kiss him with the Kisses of his Mouth There is nothing so loathsome and odious to God as Sin This grieveth the Saints most Rom. 7.24 O wretched Man that I am who shall deliver me from this Body of Death If any Man had Cause to complain of Afflictions Paul had he was often in Perils whipped imprisoned stoned but he doth not cry out When shall I be delivered from these Afflictions O but this Body of Death was worst of all Lusts troubled him more than Scourges and his Captivity to the Law of Sin more than Chains and Prisons This is the Disposition of the Saints they are weary of the World because they are sinning here whilst others are glorifying God not only that they are suffering here whilst others are injoying God A Beast will forsake the Place where he hath neither Meat nor Rest. Carnal Men when they are beaten out of the World have a Fancy to Heaven as a Place of Retreat but that which troubles Godly Men is their Sin Well but in Heaven there is no Sin Eph. 5.27 That he might present it to himself a glorious Church not having Spot or Wrinkle or any such thing but that it should be holy and without Blemish There is neither Spot nor Wrinkle upon the Face of the glorified Saints Their Faces were once as black as yours but now Christ presenteth them to God as a Proof of the cleansing Virtue of his Blood And how pure and clean they are without Spot or Wrinkle the Apostle's Words that he might present it imply as if Christ did glory and rejoice in their Purity as the Fruits of his Purchase There you are freed from all Sins With much ado we mortify one Lust but Nature recoileth as Ivy in the Wall if you cut it down it breaketh out again It is much here if the Dominion of Sin be taken away there the being of it is abolished in Heaven it is not at all you will displease God no more and are freed from all the immediate and inseparable Consequences of Original Sin detraction in Duty and the like Here is no perfect Love and therefore the Soul cannot be fixed in the Contemplation of God that 's the Reason of wandring Thoughts but there the Heart cleaves to God without stragling In Heaven we shall be freed from Pride which lasts as long as Life therefore called Pride of Life 1 John 2.16 We cannot have a Revelation now but we grow proud of it 2 Cor. 12.7 And lest I should be exalted above measure through the abundance of the Revelations there was given to me a Thorn in the Flesh the Messenger of Satan to buffet me lest I should be exalted above measure Nor can there be an Influence of Grace but we are apt to be proud of it There is a Worm in Manna but then we are most high and most humble because most holy O Christians is not this a blessed Hope that telleth you of a sinless State of being like Christ in Purity and Holiness 1 Iohn 3.2 Beloved now are we the Sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is What is it
suit with the Duty of their place give warning of the danger And Magistrates may not give liberty to the wickedness of the People least they bring a Judgment on their own heads I have given you some view of the Words let me come to the points 1. That those that have received Mercies must be careful to give in answerable returns or to render according to what they have received 2. That it is a sign we are unthankful for Mercies when our hearts are liftd up under the injoyment of Mercies 3. Pride and Unthankfulness is a sad intimation of approaching Wrath and Destruction 4. When a Rulers heart is lifted up and doth not thankfully improve the mercies received from God the whole Land may smart for it I shall speak but to the Two first of these points Doct. 1. That those that have received Mercies must be careful to give in answerable Returns or to render according to what they have received It was Hezekiah 's Sin that he did not render according Here I shall enquire what it is to render according to what we have received Observe 1. There must be a Rendring 2. A Rendring according to the Rate and Kind of our Receipts I. A rendring There is a Reflection upon God from all his Works Hell-Fire casts back the Reflection of the lustre of his Justice and the Power of his Wrath. The World is round and the Motion of all things circular they begin in God and end in God their Being is from him and the tendency of their Motion is to him Rom. 11.36 For of him and through him and to him are all things All things do thus reflect upon God The wrath of man shall praise thee Psalm 76.10 We should want many occasions of rejoycing in God if it were not for the Wrath of Man Thus God is glorified passively All Events turn to a good account Thus all Creatures praise him Psalm 145.10 All thy works shall praise thee O Lord The Creatures offer matter of praise to God But we speak of the active rendring and returning Praise to God There are many words used in this Matter Those three which are most solemn are Praise Blessing and Thanksgiving which last is the Solemn Word of the New Testament as being proper to the Dispensation of it Gods Benefits being now fully manifested and accomplished There is a difference between these three terms Praise respects Gods Excellency as I may praise a Man that never did me good Blessing Gods Benefits It is an eccho to him Eph. 1.3 Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ Iesus And Thankfulness is not only declared in Word but in deed These three should alwaies go together We should gather up Gods Excellencies out of his Providences and acknowledge the Mercy and live the Life of Love and Praise Or if you will in rendring Praise to God these things concur 1. We must be affected with the Mercies 2. Solemnly praise God for them 3. Renew the Remembrance of them 4. Improve them to some good use 1. We must be affected with the Mercy Formal Speeches are but an empty prattle which God regardeth not David first calleth upon his Heart Psal. 103.1 Bless the Lord O my soul and all that is within me bless his Holy Name The Noblest Faculties must be exercised in the Noblest Work Is the Soul raised into an admiration of God Church Adversaries took up the customary forme Isa. 66.5 Your brethren that hate you that cast you out for my names sake said Let the Lord be glorified In an Instrument of Musick the more the sound cometh out of the Belly of it the sweeter if we expect flame we presuppose fire When the Heart is full of gracious Affections the Tongue will be loosed to praise God Psalm 45.1 My heart is inditing a good matter my tongue is the pen of a ready writer 2. Solemne praising God for them It is an honourable Work Love is the Grace of Heaven Praise the Duty of Heaven There is no room for Faith nor use of Prayer It is Angels work as Sin is the Devils work It is good to be preparing for our Everlasting Estate It is comely for the Saints Psalm 147.1 Praise the Lord for it is good to sing praises unto our God for it is pleasant and praise is comely Usually we thrust gratulation into a narrow room It is a Stranger in our Publick Worship Self-love will put us upon supplication and our wants will beget a Natural Fervency in Prayer We are eager to have Blessings but we forget to return to give God the Glory Hosea 5.15 In their affliction they will seek me early This is Self-Love not Religion All the Ten Lepers could say Iesus Master have mercy upon us Luke 17.13 but only one of them when he was healed turned back and with a loud voice glorified God verse 15. Pharaoh could pray when Gods hand was upon him Oh it is the more honourable thing to give thanks and it is profitable Psalm 67.5 6. Let the people praise thee oh God! let all the people praise thee then shall the earth yield her increase There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a circular Generation between Vapours and Showers Vapours cause Showers and Showers cause Vapours The course of Mercy is stopped when God is not praised where do Husbandmen bestow their Seed most plentifully but where the Ground yieldeth most increase When the Land faileth year after year Men withhold their Seed God will not bury Mercies in the Grave of Unthankfulness It is a due to God it is his bargain with us Psalm 50.15 Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me He expects it as the return of all his Mercies Glory and Praise are the Revenews of the Crown of Heaven the rent reserved to God We have the Comfort and Use God will have the Glory and Praise We promised it to him Psal. 51.15 O Lord Open thou my lips and our mouth shall sâ—ew forth thy praise Want of Mercies maketh us prize them If we would look upon the vowes of our Affliction we should find cause to value our enjoyments It is our Priviledge as Men that we have a Tongue to bless God Iames 3.9 Therewith bless we God even the Father Therefore our Tongue is called our Glory Psalm 108.1 I will sing and give praise even with my glory Beasts have no reason Angels no Tongue Praise is necessary to give vent to our Affections yea to increase them Fire warmeth the Hearth and then the warmth of the Heart doth preserve the Fire Praise is necessary to convey our Affections to others as one Bird may set the whole flight on chirping 3. Renewing the remembrance of them Psal. 111.4 He hath made his wonderful works to be remembred the Lord is gracious and full of compassion Great Deliverances are things not to be once
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
True Wisdom is from above 6. Do not only seek the light of the Spirit but wait for his renewing Grace that you may make things unseen your felicity and portion Iohn 3.6 That which is born of the Flesh is Flesh and that which is born of the Spirit is Spirit Naturally there is in us a foolish inordinate desire after the Dignities Honours and Pleasures of the World But we should earnestly desire the New Birth 1 Pet. 2.3 As new born Babes desire the sincere Milk of the Word that ye may grow thereby 1 Joh. 5.4 Whatsoever is born of God overcometh the World And 2 Pet. 1.4 Whereby are given unto us exceeding great and precious promises that by these ye might be partakers of the Divine Nature That we may have a deep sense of and respect to the other World 7. Think often and seriously what a value Eternity puts upon things small much more upon things great in themselves 1. That Eternity puts a value upon things in themselves small whether good or evil evil as what a Torment would an Everlasting Tooth ach be Tho' the pain be not very great nor mortal yet the Eternal length and duration maketh it intolerable So in things good if a Man might have a Cottage but for an hundred years he would prize it more than to have liberty to walk in a Glorious Palace for one day so that things which are eternal do much more excel those things which are temporal though there be otherwise a difference between the things themselves As the Tooth-Ach is not a Mortal disease but every Man would die presently rather than live under an everlasting Tooth-Ach A Cottage is not to be compared to a Palace yet the Inheritance of a Cottage is much better than the liberty of a walk in a Palace for an Hour or a Day A small thing is greatned by Eternity much more a greater Well then since things unseen do so far exceed things seen and the one are Temporal and the other Eternal why should Man be so foolish and perverse as to prefer the one above the other Whatever hurts is but a flea-biting whatever delights is but a May-game The good and evil of the World is not to be compared with the fore-taste of the good and evil of the World to come Horrors of Conscience or Joy in the Holy Ghost Horrours of Conscience Prov. 18.14 The Spirit of a man will sustain his Infirmity but a wounded Spirit who can bear Joy in the Holy Ghost 1 Pet. 1.2 Whom having not seen ye love in whom though now you see him not yet believing ye rejoice with joy unspeakable and full of Glory Horrour of Conscience is a greater pain than any pain And joy in the Holy Ghost is a greater joy than any joy now Eternity cometh and addeth a greater weight to it as to the horrours of the Wicked or the joys of the Blessed If these horrours be so burdensome what is it to lye under them for evermore If we cannot sleep one whole Night as to a man in a Fever a Night is an Year though he lie in a soft bed How do we long for day How tedious is it then to lie under Eternal darkness and to despair of ever seeing day more So for the joys of the Blessed If a day in Gods Courts be better than a thousand elsewhere What 's a Month what 's an Year what are an hundred years what 's six hundred what a thousand what 's Eternity Every thing in the other World as it is great so 't is Eternal there is an Eternity in the evil part of it The Bodies of men are Eternal their Souls Eternal the fire never goeth out for the fewel never ceaseth the Prison in which they are kept is Eternal the Torment is Eternal because the Judge is Eternal and his Sentence shall never be reversed Heb. 10.31 So the Joys as they are unspeakable and glorious so Eternal The Crown of Glory is an Incorruptible Crown 1 Pet. 5.4 The Inheritance an incorruptible Inheritance The Vision of God is not by Snatches but Everlasting the fruition of God is uninterrupted all is great and all is Eternal 2. This must be seriously considered by us and often and deeply If we did so what help should we then have against Temptations It would make us obey Gods Commandments more chearfully subdue the desires of the Flesh and make us more ready to every good work to consider that Eternity ensueth That Everlasting wo and weal is in the Case Meat well chewed nourisheth the more but being swallowed whole breedeth Crudities burdeneth the Stomach and defileth the Body so to hear of Eternity and swallow it without Rumination and due Consideration maketh these things lose their force so that they do not excite our Diligence nor break the force of Temptations Oh that they were wise and would consider their latter end Deut. 29. And my People do not consider Isa. 1.3 'T is our Carelessness and Inconsideration that undoeth us We read in Story which also hath been repeated in a late instance But Originally it is recorded of Agrippina and Nero That when a Prodigal Prince had given away a huge summ they laid all the Money in an heap before him that he might see and consider what he had given away to bring him to retract or in part to lessen the grant So 't is good for us to consider what we lose in losing Eternity what we part with for these vile and perishing things Invisible things if they are small yet they are Eternal but they are great and Eternal too But these other things are small and Temporal Eighthly Consider How certain and sure these Invisible things are which lye in the other World There wanteth nothing but this to strike the Temptation dead which ariseth from temporal things for since these Invisible things are greater and more durable why should they not prevail more with us The Reason is we See Feel Taste the one but the other lye out of sight in an unknown World and so we doubt of them or our perswasions about them are very weak But to Check this disease consider what help is offered to you 1. By the Light of Nature which sheweth it may be 2. The Light of Christianity which sheweth it shall be 1. The Light of Nature will offer proof enough to make us more serious than ever we have been For 1. If there be not a World to come and a state of Invisible Happiness and unseen Glory why is it that such a conceit hath been rooted in the Minds of Men of all Nations and Religions Not only Greeks and Romans but Barbarians and People least civilized Herodotus telleth us that the Ancient Geâ—es thought their Souls perished not when they died but went to Tamolxis And Diodorus Siculus of the Egyptians that their Parents and Friends went to some Eternal Habitation And the Modern Heathens but newly discovered hold the Condition of Men and Beasts different that
so 1 Pet. 1.13 Be sober and hope to the end Draw off your Affections from Carnal Vanities or Delights of the Senses that you may more earnestly mind God and Heaven 2. Wait on all opportunities of profiting and use the known Means of Grace more conscionably These Graces indeed are not acquired but infused they are God's Gifts As for Faith Eph. 2.8 For by grace ye are saved through faith and that not of your selves it is the gift of God So for Love 1 Iohn 4.7 Beloved let us love one another for love is of God Not only recommended to us by his Example but wrought in us by his Spirit So for Hope Rom. 15.13 Now the God of hope fill ye with all joy and peace in believing that ye may abound in hope through the power of the Holy-Ghost But God loveth to bless us by his own means which are the Word and Prayer 2 Use. Exercise these Graces Remember they are your Armour and Furniture for the Conflict when your Resolutions of Obedience to God are most assaulted or you are apt to be discouraged 1. When any Want Cross Sorrow or Tribulation overtaketh you upon Earth fetch your Comforts from God Christ and Heaven be sure that Faith Hope and Love be at work so the Children of God are wont to do in their deep Afflictions How calamitous soever our condition be Faith can see that there is comfort enough to be had in God Christ and the Covenant 1 Pet. 1.8 In whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory So for Hope Rom. 12.12 Rejoycing in hope patient in tribulation Though we are pressed with Wants and Miseries yet there is a better State to come And in the worst condition Love can rejoyce in God Hab. 3.18 Yet I will rejoyce in the Lord I will joy in the God of my salvation 2. In some grievous Temptation whereby we are apt to wax weary in our Minds stir up these Graces Do I believe the Promises heartily love God and hope for his Salvation And shall his Service or my Fidelity to him be tedious to me When some present Delight inviteth us to Sin or some present Bitterness to draw us off from God in time of Temptation these Graces are seasonably acted to counterbalance Things carnal with spiritual Things present with future Heb. 11.35 They were tortured not accepting deliverance that they might obtain a better resurrection A Sermon on Prov. xiv 14 The backslider in heart shall be filled with his own ways and a good man shall be satisfied from himself IN the Proverbs we must not look for Method and Coherence for these Sentences are not as Golden Links in a Chain hanging one to another but as Pearls in a String every Sentence is precious but independant of each other In this Proverb I shall take notice 1. Of the Drift of the Holy-ghost 2. The Art and Contrivance so as may best suit that Scope First The drift of the Holy-Ghost is the same with that of many other Scriptures and divers Passages in the Proverbs also which may serve for a Doctrine Doctr. That whether good or bad every one shall reap the Fruit of his own ways Isa. 3.10 11. Say ye to the righteous that it shall be well with them for they shall eat the fruit of their own doings Wo unto the wicked it shall be ill with him for the reward of his hands shall be given him To keep up the Hearts of that small company of godly Persons that yet remained among them God giveth them assurance of his goodness they shall fare well whatsoever befalleth others All things that happen shall be good or work for good to better their Hearts or hasten their Glory for they shall enjoy the Fruit of all their Labours But it is sure to go ill with the Wicked for he shall be rewarded according to what he hath wrought Lest you should think this a particular Promise to that time only Salomon maketh it the common Cordial of the Saints against the prosperity of the Wicked Eccles. 8.12 13. Though a sinner do evil an hundred times and his days be prolonged yet surely I know that it shall be well with them that fear God that fear before him But it shall not be well with the wicked neither shall he prolong his days which are as a shadow because he feareth not before God Wicked Men though they escape long they shall not escape always though Punishment be delayed it is at length executed and generally they do not live long Lest you think this is spoken Pro more faederis according to the tenor of the Mosaical Covenant where long Life is promised instead of Eternity and short Life threatned as a Curse Let us see what the Gospel saith where we have greater Encouragements to quicken us to hold fast our Integrity and go on steadily in our Obedience and patient waiting on God Rom. 6.21 22 23. What fruit had ye then in those things whereof ye are now ashamed For the end of those things is death But now being made free from sin and become servants to God you have your fruit unto holiness and the end everlasting life For the wages of sin is death but the gift of God is eternal life through Iesus Christ our Lord. Where the different Recompences are asserted and the manner how they accrue to us Death to Sin as Wages and Life to Obedience as the meer Gift of God not merited by us but bountifully bestowed by him This is the drift of the Holy-Ghost to shew that different Courses have contrary Ends and Issues Secondly The Art and Contrivance of this short saying whereby this Truth may the better be insinuated into our Minds and here 1. I shall take notice that here are two different Persons spoken of The backslider in heart and The good man 2. That both desire to be filled or satisfied 3. That the one taketh his own Ways and the other God's Direction 4. That in the Event they are both filled but in a different sense 5. That rightly understood every one hath this from himself The Backslider is filled with his own Ways and the godly Person hath his own Choice and eats of the Fruit of his Doings I. Let us state the Character of these different Persons for that is the Clue to guide us to the understanding of all the rest for according to this the different Course and End must be determined Well then The backslider in heart and The good man are opposed First The backslider in heart is he that turneth his Heart from God and his Ways and daily groweth worse and worse The Word may be rendred doubly either Aversus Corde or Reversus Corde and so it is meant either of the ordinary wicked Person or of the Apostate the one turneth away from God after Counsel the other after Tryal 1. It is meant principally and chiefly of the ordinary wicked Person who turneth
want he thought of returning to his Father Luke 15.17 18 19. if our Ears be opened to Discipline we can own God in the humbling though not the comfortable way Father I have sinned against heaven and before thee and am no more worthy to be called thy son Many that were never serious before are brought to bethink themselves in their Afflictions 1 King 8.47 48. Yet if they shall bethink themselves in the land whither they were carried captives and repent and make supplications unto thee in the land of them that carried them captives saying We have sinned and have done perversly we have committed wickedness And so return unto thee with all their heart and with all their soul. The Doors of God's Family are always open to believing Penitents and it is a Fatherly Providence at last Secondly What an advantage is it to Patience and submission to God 1. God's Fatherly Relation sheweth his Love to us and so we know that by all his Chastisements he doth but seek our spiritual and eternal Good Heb. 12.9 10. We have had fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection to the father of spirits and live For they verily for a few days chastened us after their own pleasure but he for our profit that we might be partakers of his holiness Children though they take it ill to be beaten by others yet they take it patiently when beaten for their faults by their Parents who under God are the cause of their Being and Maintenance and ever in correcting seek their good much more should we submit to our Heavenly Father Earthly Parents may err wanting Wisdom or being blinded with Passion and so their Chastisements are arbitrary and irregular But there is more of Compassion than Passion in God's Rod all cometh from purest Love and is regulated by perfect Wisdom and tendeth to the highest End even our Holiness and Happiness 2. It inferreth great Love from us to God again No owning of God is allowed but the Practical owning of him and therefore none own God as a Father but those that love him as a Father Now love God once and nothing that he doth will be grievous to us for as Love sweetneth Duties so it sweetneth Providences It cometh from my Father that doth not only bespeak Reverence or Submission Numb 12.14 If her father had but spit in her face should she not be ashamed seven days but welcom any thing should be well taken at his hand III. It well becometh his People to endure willingly whatever God calleth them unto 1. From God His Sovereignty and Power He is too great to be questioned Iob 9.12 Behold he taketh away who can hinder him Who will say unto him What dost thou His Justice He is too just to do us wrong Iob 34.23 For he will not lay upon man more than is right that he should enter into judgment with God There is Guilt enough in every one to silence us Psal. 119.137 Righteous art thou O Lord and upright are thy judgments His Goodness He is too good to do us harm he knoweth how to recompense us Psal. 119.71 It is good for me that I have been afflicted Nothing but Good can come from him who is Goodness and Love it self His Wisdom and Faithfulness he will afflict us no more than need requireth or will exceed our strength 1 Pet. 1.6 Wherein ye greatly rejoyce though now for a season if need be ye are in heaviness through manifold temptations 1 Cor. 10.13 There hath no temptation taken you but such as is common to man but God is faithful who will not suffer you to be tempted above what you are able but will with the temptation also make a way to escape that ye may be able to bear it 2. With respect to Christ whose Example should be of force to us both for Suffering and patience in Suffering For Suffering there is a certain measure of Affliction fitted and prepared for Christ and all his Followers the bitter Cup goeth round from hand to hand the whole Wave dashed upon Christ some Drops light upon us Col. 1.24 Who now rejoyce in my sufferings for you and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake which is the Church And for patience in Suffering Heb. 12.2 3. Looking unto Iesus the author and finisher of our faith who for the joy that was set before him endured the cross despised the shame and is sate down at the right hand of the throne of God For consider him that endured such contradiction of sinners against himself least ye be wearied and faint in your minds 1 Pet. 2.21 Christ also suffered for us leaving us an example that ye should follow his steps And Vers. 23. Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously He hath trod the way before us and his steps drop fatness Matth. 20.23 Ye shall drink indeed of my cup and be baptized with the baptism that I am baptized with but to sit on my right hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my father There are two things if any would be nearer in Dignity to Christ than others it is not in reigning but in suffering with Christ in drinking Christ's Cup but for Preferment in another World and to have a larger measure of Honour that is given to those for whom it is appointed We are to prepare for the Cross. The other is the New Covenant engageth us hereunto for there is an Allusion to the Sacraments Therefore Christ useth these Notions 1 Use Sheweth what Provision the Christian Religion maketh for Patience Rom. 15.4 For whatsoever things were written afore-time were written for our learning that we through patience and comfort of the Scriptures might have hope This Patience and Comfort of the Scriptures is a higher thing than what is learnt by the Institutions of Philosophy Tam in ipsis falsa erat patientia quà m falsa sapientia Cypr. Both their Patience and their Wisdom is false The Grounds of Patience from the Christian Religion are particular Providence Adoption the Example of Christ the Assistance of the Spirit the Desert of Sin the Fruit of Afflictions both as to the refining of Grace and preparing us for Glory Heb. 12.11 Now no chastening for the presâ—nt seemeth to be joyous but grievous nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them that are exercised thereby 2 Vse To exhort us to bear whatsoever God shall lay upon us 1. Seek this Grace of God both the Wisdom and the Power to calm the Spirit Col. 1.11 Strengthned with all might according to his glorious power unto all patience and long-suffering with joyfulness Jam. 1.5 If any of you lack wisdom let him ask it of God Man's
feared Heb. 5.7 Are you mocked reviled buffetted contumeliously used So was Christ. Are you scourged put to Death by violence So was Christ. 2. From the manner with Meekness and Constancy With Meekness not as Swine but as Sheep Isa. 53.7 As a sheep before the shearer is dumb so he opened not his mouth 1 Pet. 2.23 Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously Though he had not in the least kind offended either God or Man yet he was handled as a Sinner and when foul Crimes were laid to his Charge he did not repay his Slanderers in their own Coin but resigned himself to God to deal with him and his Persecutors as he saw fitting he vented no Carnal Passion So for Constancy he continued till all was finished and became obedient unto death even the death of the cross Phil. 2.8 When he was tempted to descend from the Cross he would not but stayed there as long as it was necessary to shew us that we should not descend from our Cross and free our selves from Tribulation by Sin till all be finished If God keepeth us long in an oppressed State without Relief or Deliverance do not make hast but tarry his leisure If by Providence you are unequally yoked bear your Cross as long as God seeth fit to continue it to you If it be a long Imprisonment a long tedious Sickness or any other Affliction do not descend from your Cross till God take it off and help not your selves by Sin out of Affliction 3. From the End the bitterest Trouble will at length have an end Christ was a Man of Sorrows all his Days Tempted Despised Persecuted Censured Scourged Crucified but at length the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is finished cometh and there is a kind of Triumph over all his Enemies and Calamities To teach us to finish our Course with perseverance and patience that at the last we may say we are come to the end of our Sorrows His laborious Pilgrimage was now over and there will a time come when ours shall be over also Christ's Life was a continual Cross and constant Affliction but at length all was finished and the Sorrows of thirty three Years recompenced with Glory and Honour and great Fruit and Success in the Affairs of his Kingdom What is a little momemtary Suffering to the rest of Eternity For a little while he was the despising of Men and the leaving off of the People but afterwards God exalted him and gave him a Name above all Names The perfidious Iews rejoyced for a while but a sad Reckoning came afterwards Iudas had a small time to enjoy his thirty Pieces Pilate within a while rued his Facility and yielding to the Importunity of the Iews But as to Afflictions holily suffered stay a little and all the bitter part will be over 4. All was fulfilled which God determined to be done for the expiation of Sin So that no more Ransom is to be paid our Debt is satisfied Divine Justice hath no more demand to us Sin Satan and Death are spoiled and disarmed and way is made for our Salvation to be owned as coming from Christ alone This is the main Circumstance and therefore I shall explain it a little 1. Negatively 2. Positively 1. Negatively And there 1. In regard of Christ himself And 2. In respect of us 1. In regard of Christ himself Not as if all the necessary Acts of his Mediation were now past Death was just at hand and was comprized in the Expressionâ— his lying in the Grave was but the continuation of his Abasement till the time of his Exaltation should come But in the way of satisfying Justice he had no more to do whatever was done afterwards was by way of Reward not to satisfie Justice but to satisfie the World of the Dignity of his Person He was to Rise from the Dead and ascend into Glory that 's for our more abundant Comfort His Resurrection was his solemn Acquittance our Surety was let out of Prison Rom. 4.25 Who was delivered for our offences and rose again for our justification His Ascension was that we might have a Friend at God's right hand to appear for us Heb. 8.12 We have such an High-priest who is sate on the right hand of the throne of the Majesty in the Heavens Heb. 9.24 For Christ is not entred into the holy places made with hands which are the figures of the true but into Heaven it self now to appear in the presence of God for us That being in a glorified and exalted condition he might powerfully apply his Purchase and by his Spirit communicate the Fruits thereof to Believers And he is to come to Judgment to bless and reward his People and to punish his Enemies But all the Sufferings are now compleated or about to be compleated which he was to suffer for our Sins 2. In respect of us It is not so finished but that something is to be done by the Creature Though the Satisfaction be never so perfect yet there is a necessity of Application The Sacrifice and Atonement is sufficient but it must be applied in the way appointed by God The means of Applying are partly Internal which qualifie the Subject and make us capable of the benefit of this Atonement and Satisfaction which are Faith and Repentance and also new Obedience as the consequent of both for Repentance is a returning to our Duty to God and Faith a thankful owning of our Redeemer by whom we return and if we are serious and real all will end in new Obedience and Holiness or else we are liable to Wrath still Faith is necessary Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood Repentance is necessary Acts 3.19 Repent ye therefore and be converted that your sins may be blotted out New Obedience is necessary Heb. 5.9 He is become the author of eternal salvation to all that obey him And partly External by the Word and Sacraments The Word Iohn 17.19 And for their sakes I sanctifie my self that they also may be sanctified through the truth The Word calleth upon us to accept of Christ and that Life and Mercy which is offered to us in him The Sacraments which are Baptism and the Lord's Supper By Baptism we profess and are obliged to put on Christ Gal. 3.27 For as many of you as have been baptized into Christ have put on Christ. Or to apply him to our selves as a Garment to the Body that he may communicate to us his Righteousness Life and Spirit And by the Lord's Supper we come more abundantly to take part in this Consolation 1 Cor. 10.16 The cup of blessing which we blâ—ss is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ That is hereby we are solemnly made Partakers of the Body and Blood of Christ and the
Wills and Pleasure for a while as if they had not any Hopes or Fears of any greater things hereafter Psal. 49.20 Man that is in Honour and understandeth not is like the Beasts that perish Because he merely inclineth to present Satisfactions for Reason is a middle thing between the Life of Faith and the Life of Sense If it be not sublimated by Faith it is debased by Sense and then what great Matter is it if you be a Man or a Dog or a Swine if Reason be only given you to cater for the Body and to make Provision for the Flesh to fulfil the Lusts thereof But let us more distinctly see what is the Aim and Design of those noble and brave Spirits There are two things in the Text the Object and the Act the Thing aimed at and their Respect towards it 1. The Thing aimed at is Glory Honour and Immortality Let me open the meaning of these Words apart and then shew why so many are heaped together 1. Glory Glory is Status illustris appearing Excellency There is a Glory of this World but that is fading 1 Pet. 1.24 All Flesh is as Grass and all the Glory of Man as the Flower of Grass The Flower is more fading than the Grass it self and is sooner shed than the Stalk rotteth so many a Man's Excellency dieth before he dieth and his Glory is gone when he remaineth as a neglected Stolk But this is a more solid Glory called by the Apostle 2 Cor. 4.17 A far more exceeding and eternal Weight of Glory This Glory is in their Persons Rom. 8.18 For I reckon that the Sufferings of this present time are not worthy to be compared with the Glory that shall be revealed in us Phil. 3.21 Who shall change our vile Body that it may be fashioned like unto his glorious Body Matth. 13.43 Then shall the Righteous shine forth as the Sun in the Kingdom of their Father 2 Thess. 1.10 When he shall come to be glorified in his Saints and to be admired in all them that believe All the Spectators shall stand wondering what he meaneth to do with those who were but newly crept out of Dust and Rottenness So wonderful is the Glory of the Saints in the World to come And as this Glory concerns their Persons so their State Christ will advance them to a glorious Estate to high Dignity and Honour which the Scripture expresseth sometimes by Thrones Revel 3.21 To him that overcometh will I grant to sit with me in my Throne even as I also overcame and am sat down with my Father in his Throne Sometimes by a Crown 2 Tim. 4.8 Henceforth there is laid up for me a Crown of Righteousness which the Lord the righteous Iudg will give me at that Day Visible Marks of Favour and Honour will Christ put upon them 2. Honour That imports Praise and Commendation for Honour is a Testimony of Excellency To seek the Honour of this World is destructive to Faith John 5.44 How can ye believe which receive Honour one of another and seek not the Honour that cometh from God only But the Honour which Christ will put upon those that are faithful to him in the World to come is the great Object of Faith by which we vanquish those Temptations of Disgrace and Scorn which we meet with here in this World Christ will then commend their Faith before Men and Angels Rev. 3.5 I will confess his Name before my Father and before his Angels O what a blessed thing is it to be owned by Christ and approved as faithful in his Service by the Judg of all the World at whose Sentence we must stand or fall The Apostle saith 2 Cor. 10.18 For not he that commendeth himself is approved but whom the Lord commendeth To have a Testimony in our own Consciences is very sweet Let the World slander yet if God approveth it is sufficient But it will be more honourable to us when the Judg upon the Throne shall acquit us and not only so but approve and commend us It is said 1 Cor. 4.5 Iudg nothing before the time until the Lord come who both will bring to Light the hidden things of Darkness and will make manifest the Counsels of the Heart and then shall every Man have Praise of God That is be not too forward in your Censures in time God will display the Seducers and discover every Man's Intentions and Purposes Then they that deserve it shall have Shame and every Man that hath done well shall by God be justified and commended What kind of Approbation we shall have is shewed Matth. 25.21 Well done thou good and faithful Servant This is the Honour which the Saints expect 3. The third Word is Immortality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incorruption All the Glory and Honour of the World soon fadeth away If our Fame survive us what Good will it do us when we are dead Alas it is but a poor Shadow of that eternal Glory and Honour which Christ will put upon the Saints their Glory is immortal and never withereth The Glory and Honour of the World is uncertain their Hosanna is soon turned into a Crucifige Crucify him 2 Sam. 19.43 We have ten parts in the King and we have also more Right in David than ye And in the very next Verse chap. 20.1 We have no part in David neither have we Inheritance in the Son of Jesse every Man to his Tents O Israel They who but just now claimed ten parts in David presently disclaim and disown him as having no part in him at all So suddenly are Mens Affections and Esteem of us altered And as our Glory perisheth so we perish even the best of Men. Acts 13.36 David after he had served his own Generation by the Will of God fell asleep and was laid unto his Fathers and saw Corruption What a deal a-do Men keep to get Praise and Honour in the World but what doth this profit you when you are dead and must be laid in the Grave with others But the Saints look higher As they seek Glory and Honour so they seek Incorruption or Immortality a Glory which will abide with them and they with it to all Eternity Thus we have considered the Words apart Now why are so many heap'd up together It is not done casually the same is observed elsewhere 1 Pet. 1.7 That your Faith may be found unto Praise and Honour and Glory at the appearing of Iesus Christ. Now this is done partly to represent the Fulness of this blessed and glorious Estate The Honour which Christ puts upon his Servants at his appearing is manifold many Words cannot express it they shall be much commended and gloriously rewarded And partly to recompense and make up the Shame and Disgrace of our Trials How infamous soever Christ's Servants be in the World yet they are glorious with God and honourable in his Sight And when Christ shall appear they shall appear with him in Glory Col. 3.4 Well now this