in this thought in your heart that he hath done all well let not your secret thoughts so much as call them in question if once ye question ye will quickly censure them hold this perswasion that nothing can be better then what he doth nothing can be added and nothing diminished from them he doth all in number weight and measure it s so exactly correspondent to his purpose and designe as if it were weighed out and measured out for that end Let this secretly reprove your hearts the perfection of his Works stains our works O how imperfect are they And which is worse how impudent and bold are we to censure his and absolve our own If he have a hand in our work yet these imperfect works are perfect in regard of him as we have a hand in his perfect Works yet his perfect Works are imperfect in regard of us SERMON II. Deut. 32. 4. 5. He is the rock his work is perfect for all his ways are Judgement a God of truth and without iniquity Just and right is he 5. They have corrupted themselves their spot is not the spot of his Children c. THere are none can behold their own vilenesse as it is but in the sight of Gods glorious holinesse Sin is darknesse and neither sees it self nor any thing else therefore must his light shine to discover this darknesse If we abide within our selves and men like our selves we cannot wisely judge our selves our dim sparkle will not make all the imperfections and spots appear but if men would come forth in the presence of his Majesty who turns darkness into light and before whom hell is naked O how base and vile would they appear in their own eyes Is it any wonder that the multitude of you see not your selves when holy Esay and Job had this lesson to learn Esay gets a discovery of his own uncleannesse in the sight of Gods glorious holinesse Ch. 6. 5. which I think made all his former light darknesse He cryes out unclean as if he had never known it before And so Job since I saw thee I abhored my self in dust and ashes Ye hear much of him and it doeth not abase you but if ye saw him ye would not abide your selves you would prefer the dust you trade on to your selves Ye who know most there is a mystery of iniquity in your hearts that is not yet discerned ye are but yet in the coast of that bottomlesse Sea of abomination and vilenesse Among all the aggravations of sin nothing doth so demonstrate the folly yea the madnesse of it as the perfection goodnesse and absolute unspottednesse of God It s this that takes away all pretence of excuse and leaves the famine nothing no place to hide its confusion and nakednesse and shame into And therefore is it that Moses when he would convince this people of their ways and make them inexcusable he draws the paralel of Gods ways and their ways declares what God is how absolutly perfect in himself and in his works had given no cause of provocation to them to depart from him And then how odious must their departing be When both are painted on a brod before their eyes it makes sin become exceeding sinful When the Lord would pierce the hearts of his people and ingrave a challenge with the point of an Diamond he uses this as his pen Have I been a wilderness to Israel a Land of darkness why say my people we are Lords we will come no more to thee Jer. 2. 31. What iniquity have your Fathers found in me that they are gone from me and walked after vanity Jer. 2. 5. There are two things in sin that exceedingly abuse the creature the iniquity of it and folly and madness of it It s contrare to all equity and reason to depart from him that hath made us and given us a Law to whom we are by so many obligations tyed But what is the folly and madness of it to depart from the fountain of living waters and dig broken Cisterns that can hold none Ver. 13. This is a thing that the heavens may be astonished at and if the earth had sense to understand such a thing the whole fabrick of it would tremble for horrour at such a madnesse and folly of reasonable souls And this evil hath two evils in it we forsake life and love death go from him and choose vanity It 's great iniquity to depart without an offence on his part He may appeal all our consciences and let them sit down and examine his way most narrowly what iniquity have ye found in me what cause have ye to leave me But when withall he is a living fountain he is our glory he is a fruitful land a land of light our ornament and attire in a word our life and our consolation our happiness and our beauty what word shall be found to express the extream madness of men to depart from such an one change their glory into that which doth not profit If either he were not a fountain of living waters or if there were any fountain beside that could yield water to satisfie the unsatiabledesires of men it were more excusable but what shadow shall be found to cover such an iniquity that is both infinite sin and incomparable loss It s the Scriptures stile given to natural men fools and simple all sin hath folly in it but the people of Gods departing from him hath extremity of folly in it beside iniquity because they do embrace a dung-hill in instead of a Throne they make the madest exchange that can be imagined glory for shame life for death at least consolation and peace for vanity and vexation and anguish of spirit If ye would be duely affected with the sight of your own evils look upon them in this consideration and in the view of God your large portion ye will be forced to confess your selves beasts in his sight Psal 73. 22. Oh that men would consider how good and blessed the Lord is how he is alone and nothing beside him in heaven and earth all broken cisterns all dung and unprofitable all vanity and vexation he only self-sufficient all others insufficient and therefore a proportioned good for our necessity desires and I am sure ye would be constrained to cry out with David Whom have I in heaven with thee or in earth beside thee It is good for me to draw near to God Ye would look on drawing near and walking with him and before him not only as the most reasonable thing but the best thing most beautiful for you most profitable for you and all other wayes would be looked on as the wayes of death His work is perfect The Lord looked and behold all was good that was made so it was at first the fabrick of this world was an exquisite and perfect work a suitable demonstration of his infinite wisdom wonderful in all the parts of it and in the unity and harmony of the
the ruines of other mens disadvantages as if it were any point of praise in us that they are worse like men that stand upon a height and measure their own Altitude not from their just intrinsick quantity but taking the advantage of the bottom whereby we deceive our own selveâ— I remember a word of Solomons that impoâ— how dangerous a thing it is for a man to refleâ— upon or search into his own Glory Prov. 2â— 27. It is not good to eat much honey So for me to search their own glory is not glory To suâ—fet in the excesse of Honey or Sweet thingâ— drives to vomite and cloyes the Stomach verâ— 16. Though it be sweet there is great need yea the more need of Caution and Moderation about it So for a man either to searcâ— into his own breast and reflect upon hiâ— owâ— excellencies to find matter of Gloriation or studiously to affect it among other and enquire into other mens accompt and steem of him it is no Glory it is a dangâ—rous and shamful Folly Now this is not only incident to Natural Spirits upon their coâ—siderations of their own advantages but â—ven to the most gracious upon the review â—â— Spirituall Endowments and Prerogatives It is such a subtil and insinuating Poyson thâ—â— it spreads universally and infects the moâ—â— Precious Oyntments of the Soul and as were Poysons the very Antidot and Couâ—terpoyson So forcible is this that was first dropped into mans Nature by Satans envy that it diffuses it self even into Humility and Humiliation it self and makes a man proud because of Humility The Apostle found need to caveat this Rom. 11. 18 19 20. Boast not be not high minded but fear thou standest by faith And Chap. 12. 16. Mind not high things Be not wise in your own conceits And 1. Cor. 8. 2. If any man think that he knoweth any thing he knoweth nothing as he ought to know All which gives us a plain demonstration of this that self gloriation and complacency in reflection upon our selves is both the greatest Ignorance and the worst Sacriledge It is an Argument of greater ignorance for a man to think he knows then not to know indeed It is the worst and most dangerous Ignorance to have such an opinion of our Knowledge Gifts and Graces For that puffes up swells with empty Wind and makes a vain tumor And then it is great Sacriledge a robbing of the Honour that is due to God For what hast thou that thou hast not received That appropriating of these things to our selves as ours is an impropriating of them from their right Owner that is God 1 Cor. 4. 7. For if thou did apprehend that thou receivedst it where then is glorying I would desire then that whenever you happen to reflect upon your selves and observe any advantage either natural or spiritual in your selves that you may think this word sounds from Heaven Let him that glorieth glory in the Lord. Let not the wise man glory in his wisdom And so not the Learned man in his Learning nor the Eloquent man in his Speaking nor the Ingenious man in his Quicknesse nor the Good man in his Goodnesse All these things though sweet yet will surfeit Gloriation in them is neither Glory nor Gain neither Honourable nor Profitable Then the Stream of Gloriation flows in the Channel of Bodily Gifts as Might Strength of Body Beauty and Comlinesse of Parts and other such Endowments which besides that it is as Irrational as the former in Sacrilegious Impropriation of the most free and Arbitrary Gifts of God to our selves It is with all absurd in that it is not so truely our selves These bodily Ornaments and Indowments do not perfite or better a man as a man They are but the alterable qualities of the Vessel or Tabernacle of a man in which other-baser Creatures may far excell him How many comely and beautiful Souls are lodged within obscure and ugly Cottages of Bodies of Clay which will be taken down And the great advantage is that the Soul of a man which is a man cannot be defiled from without that is from the Body though never so loathsome or deformed The vilest Body cannot marre the Soules beauty But then on the other hand the most beautiful Body is defiled and deformed by the filthinesse of sin in the Soul And O! how many deformed and ugly Souls dwell into beautiful and comely Bodies which truely is no other thing then a Divel in an Image well carved and painted Christians you had need to correct this within you even a self-complacency joyned with despiseing of others in the consideration of these external Gifts God hath given you What an abominable thing is it to cast up in reproach or in your hearts to despise any other for natural Imperfections Such as Blindnesse Lamenesse Deformity or such like Let that word sound alwayes in your Eares Who made thee to differ from another Boast not thy self c. But there is as strong a Stream runs in the third Channel as in any Gloriation arising from these outward and extrinsick differences that the Providence of God makes among men such as Riches Honour Gain c. You find such men Psal 49. 6. Prov. 18. 11. And 10. 15. That which a godly man makes the Name of the Lord that is the ground and foundation of his confidence for present and future times that the most part of men make their Riches That is their strong City and their high Wall their Hope and Expectation is reposed within it This is the Tower or Wall of Defence against the Injuries and Calamities of the Times which most part of men are building and if it go up quickly if they can get these several Stones or peeces of gain scraped together into a heap they straight way imagine themselves safe as under a high Wall But there is no truth in it it is all but in their imagination and therefore it comes often down about their Eares and offends them instead of being a Defence Let a man câ—eep as it were from of the ground where the poor lie and get some advantage of ground above them or be exalted to some Dignity or Office and so set by the shoulders higher then the rest of the People or â—et grow in some more aboundance of the things of this life and strange it is what a vanity or tumour of mind instantly follows He presently thinks himself some body and forgeting either who is above him to whom all are Worms creeping and crauling on the Foot-stool Or what a sandy Foundation he stands upon himself He begins to take some secret complacency in himself and to look down upon others below him He applauds as it were unto himself and takes it in evil part to want the approbation and plaudite of others Then he cannot so well endure effronts and injuries as before He is not so Meek and condescending to his Equals or Inferiours While he was poor he used intreaties but now
illustrate each other It s true that his Grace super-abounds and his goodnesse is more then the creatures sinfulness yet I say you shall not find any thing that cometh nearer the infinitnesse and degrees of his goodnesse then the sinfulness of men How much the more glorious he appeares so much the more vile and base doth it appear If ye did indeed ponder and weigh these two Verses in the ballance of the Sanctuary would not your heart secretly ask this question within you do I thus require the Lord O foolish and unwise yea would ye not account your selves mad to forsake the fountain of living waters and dig broken cisternes to your selves O! of how great moment were this to humble your souls to day This day ye are called to mourning and afflicting your souls Now I know not a more sutable exercise for a day of humiliation or a principle that may more humble and abase your souls then the serious and deep consideration of these two what God is and hath been to us and what we are and have proved to him what hath made so many formal humiliations that have provoked him to anger certainly we do not either seriously think on any of these or if on one of them yet not on both the most part of you know no more in such a day but a name and ceremony of a little abstinence Is this to sanctifie a day to the Lord when ye do not so much as the people who bowed down rheir head for a day and spread sackloth under them I wonder how ye think to pacifie his Wrath and are not rather afraid of adding fewel and oyl to the flame of his indignation Ye come here and sit as in former times and what do ye more either here or at home There is no soul-affliction no not for a day the most part of you are no more affected with your sins and his judgements then if none of these things were Now I pray you what shall the Lord say to us when he speaks to the Jews in such termes Isai 58. 5. Is it such a fast that I have chosen a man for a day to afflict his soul And do ye so much as afflict it for a day or at all Is this then the Fast thaâ— he will chose to abstain from your breakfast iâ— the morning and at night to compense the want of it and no more Is this an acceptable day to the Lord the Lord upbraides the Jews will thou call this a fast and what reason have we to ask you is it possible ye think ye do indeed fast to the Lord I cannot think that the most part of you dare say that ever ye fasted or afflicted your souls Always here is the way if we consider it to spend a day acceptably to the Lord enter in a serious consideration of his Majesty and your selves study on these two till ye find your hearts bear the stamp of them enlarge your hearts in the thoughts of them both are infinite his goodnesse and power and mercy and your sin and misery no end of them what ever ye find good in God write up answerably to it so much evil and sin in your selves and the land and what evil ye find in your selves and the land write up so much goodnesse and mercy in his account All the names of his praise would be so many grounds of your confusion in your selves and would imprint so many notes of reproach and disgrace upon the Creature found so contrary to Him This is even the exercise God calls us to this day to consider his wayes to us and our wayes to him how he hath walked and how we have walked because ye lose the sight of these two he sends affliction because in our prosperity and peace we forget God and so our selves as ye find this people did when ihey waxed fat they kicked against him and forgat that he was their rock we are so much taken up with our own ease and peace that we do not observe him in his dealings therefore doth the Lord trouble our Peace removes these things we are taken up with makes a publick proclamation of affliction and blessed be his Name whose end is gracious he means this it is the proclamation of all his Judgments turn your eyes off your present ease here consider what I am and what your selves are No Nation so soon buries the memory of his Mercies O how soon are they drowned in oblivion and we forget our own provocations as suddenly therefore must he write our iniquities upon a rod that we may read them in great Letters and he writes his former goodness in the change of his Dispensations when his way to us changes that we may know what is past This is the great design that God hath in the World to declare himself and his own Name that it may be wondered and admired at by men and this cannot be but by our ruine a basing us in the dust He therefore uses to stain the pride of all glory that his alone may appear without spot This is then the great controversie of God with men and nations in all generations they will not see him alone exalted and will not bow before him and see their own vilenesse Why doth he overturn Kingdomes and Thrones why doth he shake Nationes so often here it is Gods controversie will never cease till all men acknowledge him in his highnesse and holinesse as the sole Fountain of all Life and find themselves vile lesse then nothing nay worse then nothing and emptinesse If ye would then have God at peace with the land and your selves here is the compendious way set him up a Throne of eminency in your hearts and put your selves in the dust take with your own guiltiness and naughtinesse and impossibility to help your selves in your selves hold these two still in your eyes that he may be alone exalted Look how unequal a match Ver. 4. 5. He is the Rock a Rock indeed if we speak of strength lo he is strong if of stability he is the Lord and changes not the ancient of dayes Hath not thou heard and considered this that the Almighty faints not and wearies not He holds forth himself in such a name to his people a ready all-sufficient perpetual and enduring refuge to all that trust in him and flie unto him as a Rock higher then they and this is the foundation that the Church is builded on against which the gates of hell shall not prevail Gods Omnipotency for defence his eternity faithfulnesse and unchangeablenesse to make that sure his mercy and goodnesse makes a hole in that Rock to enter in a ready accesse for poor shipwrakt and broken men who have no other refuge This is our Rock on which the Church is builded Jesus Christ I Cor. 10. 4. Matth. 16. 18. God were inaccessible in himself an impregnable Rock how would sinners overcome him and enter into him to be saved from Wrath Nay but
he vvill do next vvait till the due time and vvhen ye see a better piece of workmanship on that ground ye shall absolve him Though God often change his work do not think he changes his Counsel and Purposes as men do No he is in one mind and who can turn him therefore he had that change in his mind when he made the work when he erected such a throne he had this in his mind to cast it down within such a space and so his change his throwing down is as perfect in his mind as his building up Ye have large and big apprehensions of temporal Kingdoms and Crowns of Government and such like as if they were great yea only things but they are not so to him all this world and its standing all the Kingdoms and their affairs are not his great work and businesse he hath an great work the bringing of many sons to Glory and compleating of Jesus Christ building of that glorious mystical building the holy Temple made up of living stones of which Christ is the foundation and chief corner stone both and it s this that he attends to most other works among men though they have more noise they are lesse concerned all these are but in the by and subservient to his great designe and like the Scaffolds of a building that are it may be sometime very needful Nay but when the building is compleated he shall remove all these he hath no more use of them Kings shall he thy nurse-fathers Kings shall bow to thee He is not much concerned in government nor in Governours but for his little flocks sake and if these were gathered all these shall have an end and the flock alone abide for ever And all his ways are Judgement This is to the same purpose his ways and his works are one and this is the perfection of his work that it is all right and equal whether they be in Justice or mercy they are all righteous and holy no iniquity in them his ways are straight and equal exact as if they were measured by an exact even rule but because we make application of a crooked rule to them we do imagine that they are crooked as the blind man judges no light to be because he sees it not How may the Lord contend and plead with us as with that people Ezek. 18. 25. Is it possible that any can challeâ—ge him and clear themselves Who will be Justified of all when he is judged and before whom no flesh can be Justified and yet behold the iniquity of mens hearts there is a secret reflection of our spirits upon his majesty as if his ways were not equal when ever we repine against them and when we do not take with our iniquity and stop our mouth with dust Behold the Lord will assert his own wayes and plead with all flesh this controversie that all his proceedings are full of equity he walks according to a rule though he be not tyed to a rule he walks according to the rules of Wisdom Justice and Mercy though his illimited soveraignty might be a sufficient ground of clearing of all his proceedings But we walk not according to a rule though we be bound to a rule and a rule full of equity Here is the equity and justnesse of his ways the Gospel holds it forth in a twofold consideration First If any man turn from his iniquity and flie unto my Son as the City of refuge he shall live he hath eternal life iniquity shall not be his ruine although he hath done iniquity O who is a God like unto thee that pardoneth iniquity Is not this compleat mercy whatever iniquity hath been aggravat it as ye can though it could have ruined a world yet it could not have ruined thee that turns in to Jesus Christ from iniquity What exception can all the world have against this or his walking according to it And on the other hand whosoever continueth in sin though he appear to himself and others never so righteous if he entertain and love any known sin and will not part with it for Jesus Christ shall not he dye in his iniquity Is there any iniquity in this that he receive the wages of his works his reward that he eat of the fruit of his own wayes and drink of his own devices But how many hearts censure this way as a rigid and strick severe dealing the multitude think it cruelty to condemne any Christened soul to put so many in hell the civil man will think it 's too hard measure that he should be ranked in hell with the prophane But certainly all mouths shall be stopped one day and he shall be justified when he judges Ye that will not justifie him in his sayings and set to your seal to the truth of the word you shall be constrained to justify him when he executs that sentence ye shall precipitat your own sentence and rather wonder at his clemency in suffering you so long This way of the Lord is equal and right in it self but it is not so to every one the just man shall walk in it and not stumble as in an even way nothing shall offend him Hosea 14. last V. Yet for as equal and straight as it is many other transgressors shall fall therein they stumble even in the noon day and high way where no offence is It 's true often his own people stumble in it as David Psal 73. and 94. Davids foot was slipping yet a secret hold was by mercy It often requires a wise and prudent man to understand it because his footsteps are in the deep waters Psa 77. 19. his way is in the depths of the sea his paths in great waters so that men must wait till the Lord expound his own wayes till he come out of the waters and make them a dry plain and this is our advantage the word sayes he is near thee in thy mouth and neither above nor beneath in the depths that thou needs neither descend nor ascend to know it Deut. 30. 11 12 13 14. But his way is in the depths and his footsteps are not known so that we ought to hold us by the word till he expound his vvork his vvord vvill teach us our duty and vve may commit unto him his ovvn vvay the vvord is a commentary to expound his vvays David lost the sight of Gods footsteps and vvas like to wander till he came to the Sanctuary and this shined as a Candle in a dark place he learned there to know the unknown footsteps and to follow them By all means embrace the Word and be satisfied with it when ye do not comprehend his Work it teaches as much in general as may put us to quietnesse all his wayes are Judgement Just and True in all his Wayes is the King of Saints If I do not comprehend how it is no wonder for he makes darknesse his covering he spreads over his most curious Engines and Pieces of
come up to the Ears of the Lord of Hosts Nay it hath the cry of Murther and another beside He that is greedy of gain is said to take away the life of the owners thereof Pro. 1. 19. So he is a Murtherer before God and the poor mans blood crieth for vengeance and then himself seconds it either by prayer or crying out for misery Job 35. 9. All mens prayers and professions will not outcry these two The people 's many prayers could not be heard Isai 1. 15. because their hands were full of blood which had a louder cry then their prayers The poor also oppressing the poor is like a sweeping rain that leaves nothing behind it It is read in the Margin that they are not his Children this is their blot And indeed it is so It is a great blot and stain in the face of any man whoever he be that he is not born of God that he can reckon kindred to none but Adam But what indignity is it and disgrace for a people â—rofessing his Name yet to have no other Geâ—eration to reckon no higher then the Earth â—d the Earthly What is now the great blot â— our visible Church Here it is the most â—rt are not Gods Children but called so And is the greater blot that they are called so and â—e not O poor Saints esteem your honour and high priviledge ye have received this to be the sons of God It is no blot to you that ye are poor and despised in the World But it is and shall be an eternal blot to the great and rich and wise in the World that they are not the Children of God Christianity is noâ— blot though it be in reproach among men buâ— it is really the glory and excellency of a man but the want of it alas how doth it abase many high and noble empoverish many rich anâ— infatuat many wise Ye think all of you aâ— the Children of God because ye are in thâ— Church and partake of the Ordinances and Sacraments and so did this people But Moses did not flatter these Jews but told boâ— Princes and People in their face that they weâ— not Children of God because only Israel in thâ— letter they had not childrens manners Oh that it might not be said of the most part of yoâ— that ye are not children of God and that that your blot and shame It is the shame of Ruâ—ers not to be the Children of God They aâ— Wise they are Active they are Noble bâ— one Spot disgraceth all one fly maketh the Oyntment stink they are not gracious maâ— of them but sons of men at the farthest reckoâ—ing are not begotten again to a lively Hopâ— Not many Wise not many Noble not many Riâ— The scantnesse of gracious men is the Spotâ— Judicatories that there are many Children the World but few Children of Light in theâ— O! how beautiful and glorious would Judiâ—tories be if all the Members were Children Light What glory would there be if all them did shine and enlightened one anotheâ— But what beauty or comelinesse what Majesty can be in Rulers or Judicatories when the Image of God is not in them This is also the Spot of Assemblies Synods Presbytries that there are few godly Ministers Alas that this complaint should be even among those whose Office it is to beget many Children to God how few of them are begotten or hath the Image of their Father And thus Church-Assemblies have no beauty such as the Courts of Jesus Christ should have O! that we were in love with Christianity and Grace that it were our grand question how shall I be put among the Children The Lord seems to wonder at it and make a question of it How can such as we be put among the Children Jer. 3. 19. But he answers it himself thou shalt call me my Father and shalt not turn away from me There is no more but take with your wanderings and wrongs done to God Imbrace him in Jesus Christ and he becomes your Father and if ye be Children sure ye will resolve to abide in your Fathers house and turn no more to a present world or your former lusts They are a perverse and crooked generation What pleasure hath the Lord in speaking thus when he upbraids none Certainly in a manner it is drawn out of him Would he obâ—ect our faults if we did not defend them by obstinacy Perversnesse and crookednesse is obstinacy and incorrigiblenesse against Mercies â—nd Judgements That which is crooked cannot â—e made straight saith Solomon Then doth the Lord take notice of sins when men refuse to return and so maintain their sins It is thiâ— which hightens provocations and makes ouâ— the controversy perversnesse in sin It is noâ— ordinary common infirmities that the Lord punisheth either in a Land or Person buâ— when infirmities are discovered by the Light oâ— the Word when the Lord useth means to reclaim men in his Providence and yet no meanâ— prevail then are they reckoned perverse Now perversnesse is not the spot of his Children The Child of God daily bowes anâ— folds to him receives challenges from him taks with iniquity and yields unto God Oâ— that this Title might not be written above thâ— head of this generation deservedly This is perverse and crooked generation SERMON V. Psal 73. 28. But it is good for me to draâ— near to God I have put my trust in tâ— Lord God that I may declare all tâ— Works AFter mans first transgression he was shut oâ— from the Tree of Life and cast out of tâ— Garden by which was signified his secluâ— on and sequestration from the presence of Goâ— and communion with him And this was a manner the extermination of all mankind one when Adam was driven out of Paradâ— Now this had been an eternal separation for any thing that we could do for we can do nothing but depart by a perpetual backsliding and make the distance every day wider except it had pleased the Lord of his infinite Grace to condescend to draw near to us in gracious Promises and offers of a Redeemer If he had not made the first journey from Heaven to Earth by sending his only Son we should have given over the hope of returning from Earth to Heaven But he hath taken away the greatest part of that distance in drawing near to our Nature yea in assuming our Flesh into the fellowship of his glorious Divinity He hath stooped so low to meet with us and offered himself the trysting place between God and us a fit meeting place where there is an conjunction of the interests of both Parties And now there is no more to do but to draw near to God in Jesus Christ since he hath made the great journey to come down to us We have not that infinite gulfe of satisfaction to Justice to passe over we have not the height of Divine Majesty as he is infinitely above us and offended with us to climb up unto Certainly we could not
into it thaâ— if none of the world should be of that mind he would not change it Though all should walk in other ways he would choose to be rather alone in this then in the greatest croud of company in any other Now I say when we have such a Coppy cast us a man of excellenâ— parts in sobriety and sadnesse choosing that way which all in words confesse to be the best should not this awake us out of our dreams and raise us up to some more attention and consideration of what we are doing The words you see are the holy resolution of a holy heart concerning that which is the chiefest Good You see the way to happinesse and you find the particular application of that to Davids Soul or of his Soul to it We shall speak a word of the thing it self then of the commendation of it then of the application of it For the thing it self drawing near to God it gives us some ground to take a view of the posture in which men are found by nature far off from God Our condition by nature I cannot so fitly expresse as in the Apostles words Epâ— 2. 12. Without Christ Aliens from the commoâ— wealth of Israel strangers from the Covenant of Promise having no hope and without God in the World A deplorable estate indeed hopelessâ— and helplesse No hope in it that is the extremity of misery the refuse of all conditions Without Christ and without God O! these are words of infinite weight Without those without whom iâ— is simply impossible to be happy and without whom it is not possible but to be miserable without the Fountain of Light Life and Consolation without which there is nothing but pure darknesse without any beam of light Nothing but death without the least breathing of life Nothing but vexation without the least drop of consolation In a word without these and wanting these whom if you want it were good to be spoyled of all beeing to be nothing if that could be or never to have been any thing Men will seek death and cannot find it O! what a losse and deprivement is the losse of God which makes death more desireable then life and not to be at all infinitly preferable to any beeing Now it is true that the bringing in of multitudes within the pale of the Visible Church is some degree of accesse and nearnesse to God for then they bâ—come Citizens as to external right in the Common-wealth of the Church and have the offers of the Promises made to them in respect of which visible standing the Apostle speaks of the whole Church of Ephesus But now ye are made near who were far off v. 13. notwithstanding that many of them were found afterwards to have left their first Love Rev. 2. But yet Beloved to speak more inwardly and as your Souls stand in the sight of God The generality of those who are near hand in outward Ordinances are yet far off from God in reality without God and without Christ as really as touching any Soul feeling as those who are altogether without The bond of Peace and Union was broken in Paradise sin dissolved it and broke off that nearnesse and friendship with God and from that day to this day there hath been an infinite distance and separation betwixt Man and God The steps and degrees of it are many There is darknesse and blindnesse in mens minds Such ignorance naturally possesseth the multitude so that it wholly Alienats them from the Life of God Eph. 4. 18. For what fellowship can Light that pure Light have with such grosse Darknesse as is among us This certainly is the removal of that Sun of Righteousnesse from our Souls or the imposition of the Clouds of transgression that makes it so dark a night in the Souls of Men. And then there is nothing but enmity and desperate wickednesse in the heart of man and this keeps the strong hold of the Affections Rom. 8. Jer. 17. There cannot be a further elongation or separation of the Soul from God then to turn so opposite in all inclinations and dispositions to his Holy Will For the distance between God and us is not local in the point of place For whither shall we go from him who is every where And thus he is near hand every one of us but it is also real in the difformity and repugnancy of our Natures to his Holy Will But add unto this that being thus separated in Affection and disjoyned as it were in natural Dispositions we cannot draw near to God in any Ordinance as the Word Prayer c Though we may as that People draw near with out lips and ask of him our duty and seem to delight to know him Yet there is this natural incapacity and crookednesse in the heart of man that it cannot truely approach unto the Father of Spirits with any Soul desire and delight But their hearts are removed far from me Isa 6. 9. Mat. 4. 12. I think men might observe that their Souls act not in Religious businesse as they should but that they remove their Souls many Myles distant from their Bodies and they cannot keep any constancy in this approach of Prayer to God cannot walk with him in their Conversation or carry him along in their Meditation But there is one point of estrangement and separation superadded to all that there is no man can come near to God without an Oblation and Offering of Peace That there is no approaching to him but as to a consuming Fire except we can bring a Sacrifice to appease and a Present to please him for our infinite offences There the difference stands we cannot draw near to walk together till we be agreed And truely this unto man is impossible for we have nothing so precious as the Redemption of our Souls nothing can compense infinite Wrongs or satisfie infinite Justice Now this seems to make our nearnesse again desperate and to put men furthest off from Hope Notwithstanding this is the very purpose of the Gospel Preached from the beginning of the World to remove that distance and to take impediments of meeting out of the way For that great obstruction the want of a Sacrifice and Ransome the Lord hath supplied it he himself hath furnished it And it was the great designe carried on from the beginning of the World But as the Sun the nearer he is the more the Earth is Enlightened so here first some dawning of Light appears as a Messenger of Hope to tell that the Redeemer shall come that the True Sacrifice shall be slain then still the nearer his own appearing the clearer are the Manifestations of him and the great designe is more opened up till at length he breaks out in Glory from under a Cloud and shews himself to the World to be that Lamb of God that should take away the sins of the World And now as the Apostle to the Hebrewes speaks Chap. 7. 19. The Law made nothing perfect but
he answers roughly Pro. 18. 23. As Solomon gives the Character of him How many vain and empty Gloriations are there about the point of Birth and Place and what foolish contentions about those as if it were Children strugling among themselves about the order and rank There is no worth in these things but what fancy and custom impose upon them and yet poor Creatures boast in these empty things The Gentle Men despise Citizens the Citizens contemn the poor Countrey Men and yet their Bloods in a Bason have no different Colours For all this hot contention about Blood and Birth Boast not of thy self Nay to speak properly this is not thy self Qui genus laudat suum aliena jactat Such Parents and such a House is nothing of thy own these are meer extrinsick things which neither be a honour to unworthy men nor a disgrace to one who is worthy You see Beloved in the Lord what is now the natural posture or inclination of our Souls in this degenerat and fallen Estate as the Rivers of Paradise have changed their Channels and Course since the fall so hath mans Affections and so hath his Gloriation so that it may be truely said that our Glory is our Shame and not our Glory Many glory in Iniquity and Sin Psal â—0 3. And 94 4. But that shall undoubtedly be their shame and confusion before Men and Angels How many godless persons will Glory in swearing heinous and deep Oaths and some have contended about the victory in it you accompt it a point of gallentry but this Triumph is like the Devils in Hell upon the devouring of Souls Some boast of drinking and being able to drink others under the Table But we should be humbled and mourn for such Abominations Certain I am that many boast of wicked designs and malâ—tious projects against their Neighbours If they can accomplish them They accompt their Glory not to take a wrong without giving a greater Nor to suffer an evil word without twenty worse in recompense Alas this Boasting will one day be turned into gnashing of Teeth and this Gloriation into that gnawing and ever-tormenting Worm of Conscience And what will ye do in the day of that visitation and where shall be your glory But the most part Glory and boast in things that profit not and will become their shame because they glory in them that is these Gifts of God outward or inward Temporal or Spiritual wherein there is any advancement above others Unto whom I would seriously commend this Sentence to be pondered duely Boast not of thy self Whatsoever thou art or whatsoever thou hast boast not of thy self for it think not much of thy self because of it Though there be a difference in Gods Donation yet let there be none in thy self-estimation Hath thou more Wisdome and Pregnancy of Wit or more Learning then another Think not more of thy self for that then thou thinkest of the Ignorant and Unlearned who want it Have that same reflection upon thine own unworthinesse that thou would think reasonable another that wants these Endowments should have Is there a greater measure of Grace in thee boast not reckon of thy self as abstracted and denuded of that And let it not add to thy value or accompt it thy self put not add to thy value or accompt it thy self put not in that to make it down-weight and to make thee prefer thy self secretly to another Whither it be some larger Fortune in the World or some higher Place and Station among Men or some Abilities and Perfections of Body or Mind which may intice the secretly to kisse thy â—and and bow down to thy self yet remember that thou boast not glory not in any thing but in the Lord Let nothing of that kind conciliat more affection to thy self or more contempt towards others Let not any thing of that kind be the rule of thy self-judgeing but rather intertain the view of the other side of thy self that is the worst and keep that most in thy Eye that thou may only glory in God If thou be a Gentlâ— Man labour to be al 's humble in Heart as thou thinkest a Countrey Man or poor Tenant should be If thou be a Scholar be al 's low in thy own sight as the unlearned should be If Rich count not thy self any whit better then the poor Yea the higher God set the in place or parts the lower thou ought to set thy self Boast not of thy self for any thing in thy self or belonging to thy self for the property of all Good is taken from us since the fall and it is fallen in Gods Hand since we forefeited it and there is nothing now properly ours but evil that is our self SERMON VII Prov. 27. 1. Boast not thy self of to morrow for thou knowest not what a day may bring forth AS man is naturally given to Boasting and Gloriation in something for the Heart cannot want some Object to rest upon and take complacency into it is framed with such a capacity of employing other things so there is a strong inclination in man towards the time to come he hath an Immortal appetite and an appetite of Immortality and therefore his desires usually stretch farther then the present Hoâ—â— And the more Knowledge he hath above other Creatures the more Providence he hath and foresight of the time to come And so he often anticipats future things by present Joy and Rejoycing in them as he accelerats in a manner by his earnest desires and endeavours after them Now if the Soul of man were in the Primitive Integrity and had as clear and pearcing an Eye of Understanding as once it had this Providence of the Soul would reach to the furthest period in Time that is to Eternity which is the only just measure of the endurance of any Immortal Spirit But since the Eye of mans Understanding is darknesse and his Soul disordered he cannot see afar off nor so clearly by far He is now as you say Sand-blind can see nothing at such a distance as beyond the bounds of Time can see nothing but at hand to morrow this is the narrow Sphere of poor mans comprehension All he can attain unto is to be provident for the present Time I call it all present even that which is to come of our Time because in regard of Eternity it hath no part it hath no flux or succession it is so soon cut off as a moment as the twinckling of an Eye And so though a man could see the end of it it is but a short and dim sight it is as if a man could only behold that which is almost contiguous with his Eye These then are the two great ruines and decayes of the Nature of man He is degenerated from God to created things and seeks his Joy and Rest in them in which there is nothing but the contrair that is vexation And then he is fallen from apprehension of Eternity and the poor Soul is confined within the
narrow bounds of time So that now all his Providence is to lay up some perishing things for some few revolutions of the Sun for some few morrows after which though an endlesse morrow ensue yet he perceives it not and provides not for it And all his Glorying and Boasting is only upon some presumptuous confidence and ungrounded assurance of the stability of these things for the time to come which the Wise Man finding much folly in he leaves us this Counsel Boast not thy self of to morrow with a most pungent reason taken partly from the instability and inconstancy of all these outward things in which men fancy an Eternity of Joy and partly from the Ignorance we have of the future events For thou knowest not what a day may bring forth This Boasting is an evil so predominant among men that I know not any more universal in its Dominion or more hurtful to us or displeasing to God If it could be so emboweled unto you as that you might truely discern the many monstrous conceptions of Atheism and Irreligion that are in it it were worth the while But I shall not digresse upon the general head I had rather keep within the limits of the Text. Self-boasting you see is that which is here condemned and the very Name is almost enough to condemn the Nature of it But there is another particular added to restrict that Of to morrow Of all Boastings the most irrational and groundlesse is that which arises from presumption of future things which are so uncertain both in themselves and to us It is worth the observation that whatever be the immediat and particular matter and occasion of mens Gloriation yet Self is the great and ultimat Object of it It is Self that men Glory into whatsoever created thing be the reason or occasion of it Boast not thy self of to-morrow Here we might stand and take a look of the crookednesse and perversnesse of mans Spirit since his departure from God Self-love and Pride were the first poyson that the malice of Satan dropped into mans Nature and this is so strong and pestilent that it hath spread through the whole of mankind and the whole in every man Every one is infected and all in every one What are all the disordered affections in men but so many Streams from this Fountain And from these do mens Affections flow next So that there is nothing left uncorrupted and free of this abominable and vile ingredient All flowing from Self and returning to it again which is both sacrilegious and unnatural There is heinous Sacriledge in it the spoyling of the Glorious Divine Majesty of his Indubitable Prerogative and Incommunicable Right of all the Glory and Honour of his Creature There is no usurpation like this for the Worm that crawls on the Footstool to creep up to the Throne and as it were to King it there to Deifie and Adore it self and gather in all the Tribute of Praise and Glory and Love that is only due to the Lord God Almighty and invert and unpropriat these to our selves which is as if the Axe should boast it self as if it were no Iron or the Staff as if it were no Timber Hence it is that of all evils in mans Nature God hath the most perfect Antipathy and direct Opposition against Pride and Self-love because it is Sacriledge and Idolatry in the highest manner it striks at the Soveraignty and Honour of Gods Name which is dear to him as himself it sets up a vile Idol in the choicest Temple of God that is in the Heart And this is the Abomination of Desolation Other evils strike against his Holy Will But this peculiarly points at the very Nature and Beeing of the most High God and so it is with Child of Blasphemy Atheism is the very heart and life of it And then it is most unnatural and so monstrous and deformed For consider all the Creation though every one of them have particular Inclinations towards their own proper ends and so a Happinesse suitable to their own Nature yet how diverse how contrary soever they be there is no selfishnesse in them They all concurre and conspire to the good of the whole and the mutual help of each other If once that Poyson should infect the Material World which hath spoyled the Spiritual let once such a selfish disposition or inclination possesse any part of the World and presently the Order Harmony Beauty Pleasure and Profite of the whole World should be Interrupted Defaced and Destroyed Let the Sun be supposed to boast it self of its Light and Influence and so disdain to impart it to the lower World and all would run into confusion Again I desire you but to take a view of this Humour in anothers Person For we are more ready to see others evils then our own and how deformed is it So vile is self-seeking and self-boasting that all men loath it in others and hide it from others It disgraces all Actions how beautiful soever It is the very bane of Humane Society that which looses all the Linkes of it and makes them crosse and thwart one another But alas how much more easie is it to paint out such an evil in a deformed Visage then to discern it in our selves And how many will hate it in the Picture who love and entertain it in their own persons such deceitfulnesse is intermingled with most desperat wickednesse I verily believe that is the predominant of every man good and bad except in as far as it is mortified by Grace O! the turnings and windings of the Heart upon it self in all the most apparently direct Motions towards God and the good of men What serpentine and crooked Circumgyrations and reflections are there in the Soul of man when the outward Action and Expression seems most regular and directed towards Gods Glory and others Edification Whoever of you have any acquaintance with your own Spirits cannot but know this and be ashamed and confounded at the very thought of it Self-boasting Self-complacency self-seeking all those being of Kin one to another are insinuated into your best Notions and in fect them with more Atheism before God then the strongest pious Affection can instill of goodnesse into them How often will mens Actions and Expressions be outwaâ—â—ly cloathed with a habit of Condescendency and Self-denyal And many may declaim with such Zeal and Vehemency against this evil and yet Latet anguis The Serpent is in the bosome and his venome may be diffused into the Heart and the poyson of Self-seeking and Self-boasting may run thorow the Veines of humble like Carriage and Passionate Discourses for Self-denyal Oh that we could above all things establish that Fundamental Principle of Christianity in our Hearts even as we would be his Disciples truely and sincerely and not in outward resemblance to deny our selves to renounce our selves and our lusts to make a whole Resignation of our Love Will Glory and all to him in
in peace great peace have they that love thy law Obedience and delight in it doth not make peace but it is the way of peace and much meditation in the blessed word of God is the most excellent mean to preserve this peace if it be secured with much correspondence with Heaven by prayer Phil. 4. 6 7. If you would disburden your hearts dayly at the Throne of Grace peace should guard and keep your heart and then your peace would be perfect indeed But because your Faith is here imperfect your requests few and infervent your follies and iniquities many therefore is this promised perfection a stranger to the most part of Christians Always what we want here we must expect to have made up shortly Heaven is a Land of peace and all things are there in full age Here all are in minority it is but yet night but when the day shall break up and the shadows fly away and the Prince of Peace shall appear and be revealed he shall bring Peace and Grace both with him and both perfect To him be praise and glory SERMON XIV Isai 59. 20. And the Redeemer shall come unto Sion to them that turn c. DOctrines As things have their Seasons and Times every thing is beautiful in its Season So there is no word of Truth but it hath a Season and Time in which it is beautiful And indeed that is a great part of Wisdom to bring forth every thing in its Season to discern when and where and to whom it is pertinent and edifying to speak such and such Truths But there is one Doctrine that is never out of Season And therefore it may be preached in season and out of season as the Apostle commandeth Indeed to many hearts it is always out of season and especially in times of Trouble and Anguish when it should be most seasonable when the opportunity may commend the beauty of it But in it self and to as many as have ever found the power of it on their hearts it is always the most seasonable and pertinent Doctrine I mean the very subject matter of this Text The news of a Redeemer to Captive sinners it is in it self such glad tidings and shines with so much beauty and splendor to troubled sinners that it casteth abroad a luster and beauty on the feet of the Messengers that carry it Isai 40. It is a Cordial in Affliction whither outward or inward and it is withall the only true comfort of prosperity it allayeth the bitterness of things that cross us and filleth up the emptinesse of things that pretend to please us It giveth sweetnesse to the one and true sweetnesse to the other Reason then that should always be welcome to us which we stand always in need of that it should always be new and fresh in our Affection which is always recent and new in its Operation and Efficacy toward us Other news how great or good soever suppose they were able to fill the hearts of all in a Nation with Joy yet they grow stale they lose their vertue within few days What footsteps or remainder is of all the Triumphs and Trophies of Nations of all their Solemnities for their victorious successe at home and abroad â—hese great news which once were the subject of the discourse of and delight of many thousands who report them now with delight So these things that may cause Joy and Triumph to some at this time as they cannot choose but make more hearts sad then glad so they will quickly lose even that Efficacy they have and become tasteless as the white of an Egg to them that are most ravished with them But my Beloved here is glade tydings of a Redeemer come to Sion to save sinners which have no occasion of sadness in them to any but to them who are not so happy as to consider them or believe them and they are this day after many hundred I may say thousand years since they were first published as green and recent as refreshing to wearied Souls as ever they were Yea such is the Nature of them and such an everlasting spring of Consolation is in them that the oftner they be told and the more they be considered the sweeter they are rhey grow green in old age and bring forth fruit and are fat and flowrishing and indeed it is the never dying vertue and everlasting sape of this word of life that maketh the righteous so Psal 92. 14. This word of a Redeemer at the first publâ—shing and for a long time was but like waters issuing out from under the threshold and then they came to the Ankles when it was published to a whole Nation but still the longer it swells the higher above Knees and Loyns till it be a great inexhausted River and thus it runs at this day through the world and hath a Healing Vertue and a Quickning Vertue Ezek. 47. And a Sanctifying Vertue vers 9. 12. Now this is our errand to you to invite you to come to these Waters If ye thirst come to be quenched if ye thirst not ye have so much the more need to come because your thirst after things that will not profit you will destroy you and your unsensibleness of your need of this is your greatest misery That the words may be more lively unto us we may call to mind the greatest and deepest designe that hath been carried on in the world by the Maker and Ruler of the world is the Marriage of Christ his Son with the Church This was primely intended when he made the world as a Palace to Celebrat it into This was especially aimed at when he joyned Adam and Eva in the beginning of time together in Paradise that the second Adam should be more solemnly joyned to the Church at the end of time in the Paradise of Heaven And this the Apostle draws out as the Samplar and Arch-coppy of all Mariages and Conjunctions in the Creatures Eph. 5. Now this being the great designe of God of which all other things done in time are but the footsteps and low representations But the great Question is how this shall be brought about because of the great distance and huge disproportion of the Parties He being the brightness of the Fathers glory and we being wholly ecclipsed and darkned since our fall He higher then the heaven of heavens and we fallen as low as Hell into a dungeon of darkness and misery led away by sin and Satan lying in that abominable posture represented in Ezek. 16. Not only unsuitable to engage his Love but fit to procure even the loathing of all that pass by Now it being thus the words do furnish us with the noble resolution of the Son about the taking away of the distance and the royal offer of the Father to make the Match hold the better both flowing from infinit Love in the most free and ablolute manner can be imagined The Sons Resolution which is withal the Fathers Promise is to
come into the world first to Redeem his Spouse and so to Marry her And the Redeemer shall come unto Sion c. The Fathers Offer that he might not be wanting to help it forward is to Dispone by an irrevocable Covenant having the force of an absolute Donation His Word and Spirit to Christ and his Seed to the Church even to the end of the world vers 21. As for me this is my Covenant The Son hath done his part and is to express his infinit Love infinit Condescendency and stooping below his Majesty Now as for me I will shew my good will to it in my infinit Bounty and Riches of Grace to the Church he hath given himself for her I will give my Spirit and thus it cannot but hold We shall speak a word then of these three First what Estate and Condition Christ findeth his Church into out of which she must be taken to be his Spouse Then what way and course is laid down by the Counsel of Heaven to fill up the infinit distance between Christ and sinners and to close all we shall shew you the suitableness of these Promises and the wonderful fitness of this Doctrine to the Church at this time Isaiah Preached it and at all times The first is supposed in the words Redemption supponeth Captivity or Slavery Redemption of persons importeth Captivity and Slavery of these persons and Redemption of other things that belong to persons importeth Sale or Alienation of our right to them Of both Personall Redemption is the greatest and most difficult Yet both we have need of for our Estate and Fortune so to speak is lost For all men have sinned and come short of the glory of God Rom. 3. 23. That inheritance of eternal Life we have morgaged it and given away our right to it the favour of God and the blessedness of Communion with him was Adams Birthâ— right and by a free Donation was made hiâ— proper Inheritance and possâ—ssion to be transmitted to his Posterity But O how for how small a thing did he give it away for a little tast of an Aple he sold his Estate And both he and we may lament over it as the King that was constrained to render himself and all his Army for want of Water when he tasted it for how small a thing saith he have I lost my Kingdom Then our persons are in a state of Bondage in Captivity and Slavery Captives under the Wrath of God and Slaves or Servants to sin There needed no greater difference and difformity between Christ and us then this our servitude and bondage to sin which truely is the basest and most abominable Vassallage in the World The abasement of the Highest Prince to the vilest servitude under the basest Creatureâ— in his Dominion is but a shadow of that loathsome and ugly posture of our Souls This servitude doth in a manner unman us and transform us into Beasts Certainly it is that which in the Holy Eyes of God is more loathsome then any thing beside He seeth not that deformity in Poverty Nakednesse Sicknesse Slavery let a man be as miserable as Job on his Dung hill it is not so much that as the unseen and undiscerned Posture and Habit of their Souls that he abominateth Now what a Match is this for the Highest and Holiest Prince the Son of the greatest King and Heir of all things But if you add to this Slavery that Captivity under the Curse and Wrath of God that all men are shut up and inclosed in the prison of Gods faithful and irrevocable Sentence of Condemnation and given over by the righteous Judgement of God to be kept by Satan in everlasting Chains of Darkness He keepeth men now by the invisible Cords of their own sins but these Chains of Darkness are reserved for both him and men Now indeed this supperaddeth a great difficulty to the business the other may be a difficulty to his Mind and Affection because there is nothing to procure Love but all that may enforce Hatred and Loathing But suppose his infinit Love could come over this stay could leap over this Mountain by the freedom of it Yet there is a greater impediment in the way that may seem difficult to his Power and it is the Justice and Power of God enclosing sinners and shutting them up for eternal Wrath till a due satisfaction be had from or for them You see then how infinit the distance is betwixt him and us and how great the difficulty is to bring about this intended Union Angels were sent with flamming Swords to encompass the Tree of Life and keep it from man but man is environed by the Curse of the Almighty God the Justice the Faithfulness and the Power of God do Guard or set a watch about him that there is no access to him to save him but by undergoing the greatest danger and undertaking the greatest Party that ever was dealt withal and the strictest and severest too This being the case then the distance beiâ— so vast and the difficulty so great the dâ—stance being twofold between his Nature aâ—ours and between our quality and his an iâ—finit distance between his Divine Nature aâ— our flesh and besides an extream contrarieâ— between the Holiness of his Nature and thâ— finfulness of ours Such a repugnancy as theâ— is no reconciliation of them You know whaâ— Paul speaketh of the Marriage of Christiaâ— with Idolaters How much more will it holâ— here What communion can be between lighâ— and darkness between God and Belial Iâ— it possible these can be Reduced to Amity and brought to so near an Union Yet for all this it is possible But Loâ— and Wisdom must find out the way Infinit Love and infinit Wisdom consulting together What distance can they noâ— swallow up What difficulty can they noâ— overcome And here you have it the distance undertaken to be removed both by the Father anâ— the Son for all this while we can do nothing to help it forward Whill the blessed Plot is going on we are posting the faster to ouâ— own destruction and this is the way condescended upon First to fill up that wide gap between his Divine Spiritual Nature and our Mortall fleshly Nature it is agreeâ— upon that the Son shall come in our Flesh and be made partaker of Flesh and Blood with the Children And this is meaned by this Promise Tbe Redeemer shall come to Sion Which is plainly expressed by his own Mouth Joh. 16. 28. I come forth from the father and come into the world There being such a distance between his Majesty and our baseness Love maketh him stoop down and humble himself to the very state of a â—ervant Phil. 2. 7 8. And thus the Humiliation of Christ filleth up the first distance for Love and Majesty cannot long dwell together Nec in una sede morantur Majestas amor But Love will draw Majesty down below it self to meet with the Object of it This was the great
Journey Christ took to meet with us and it is downward below himself but his Love hath chosen it to be like us though he should be unlike himself How Divinely doth the Divine Apostle speak of it and the word was made flâ—sh and he dwelt among us Jo. 1. 14. And therefore the Children of Adam may in verity say of him what the Holy Trinity in a Holy Irony spake of man Lo he is become as one of us It was a singular and eminent Priviledge conferred upon man in his first Creation that the Trinity in a manner consulted about him let us make man after our image But now when man hath lost that Image to have such a result of the Counsel of the Trinity about it let one of us be made Man to make up the distance between man and us O what Soul can rightly conceive it without Ravishment and Wonder without an Extasy of Admiration and Affection that the Lord should become a Servant The Heir of all Things be stript naked of all The Brightnesse of the Fathers Glory be thus Ecclipsed and Darkened And in a word that whiâ— comprehendeth all Wonders in the Creatioâ— who made all things he himself made of Woman And God became a man and aâ— this out of his Infinite Love to give a Dâ—monstration of Love to the world So higâ— a Person abased to exalt so base and low â— we are There is a Mystery in this a greâ— Mystery a Mystery of Wisdom to swalloâ— up the Understanding with Wonder And Mystery of Love to ravish the hearts of meâ— with Affection Depths of both in the Emptâ—ness of the Son of God The Prophet doubâ—ing what was commanded to seek a Sigâ— whither in Heaven above or in the Depth beneath but what he would not ask Goâ— gave in his great Mercy Behold a Virgâ— shall conceive a son and they shall call his naâ— Immanuel A sign indeed from Heaven at the height of Heaven because he is God and sign from the Depth beneath too because he â— man God with us and so composed to uâ—â— Heaven and Earth together God with us thâ— he might at length bring us to be with God He became Immanuel that he might mak us Immelanu If that was given as Tidings of greâ— Joy and as the highest and deepest sign of Lovâ— and Favour at that time to uphold the fainting Church O how much more may it now comfort us when it is not a Virgin shall conceive but a Virgin hath conceived Maâ— not the Joy be increased that the Redeemer not to come but come already and hath made up that wide separation which was between us and him by his low condescendency to his Union with our Nature This is one step of Advancement towards that happy Marriage that the whole creation seems to groan and travel for Rom. 8. 22. But yet there is a great Difficulty in the way We are in a state of Captivity we are prisoners of Justice have sold our selves and our happiness And now our Natural Inhâ—â—itance lies in the Lake of Fire and Brimstone heirs of Wrath concluded under the Curse of God And indeed this was insuperable to all flesh Neather Men nor Angels could ransom us from this The Redemption of the Soul of man is so precious and the Redemption of the Inheritance of man that is Heaven is so precious too that none in Heaven or Earth can be found that can pay the price of them so that it would have ceased for ever And here the great Design of Christs Union with sinners would have marred and miscaried if himself had not undertaken to overcome this too And indeed as there could none be found to open the Seals of the Book of Gods Decrees concerning his Church none worthy in Heaven or Earth but the Lamb the Lyon of the Tribe of Judah He prevailed to open it and loose the Seals thereof Rev. 5. 3 4 5. So there could none be found in Heaven or Earth neither under the Earth worthy to undertake or accomplish this work or able to open the Seals of the Book of Gods Curses or to blot out the hand-writting of Ordinances that was against us or to open the prison of Death into which-man was shut up None I say hath been found worthy â— prevailed but the Lamb of God and Lyon â— the Tribe of Judah And therefore the foâ— and twenty Elders that sit round about tâ— Throne and the four Beasts or innumerabâ— company of Angels and Spirits of just mâ— made perfect fell down before the Lamb evâ—ry one of them with Harps and they sung new Song worthy is the Lamb that was slain receive power and riches and wisdom and strengâ— and honour and glory and blessing For thou hâ— redeemed us to God by thy blood And every Creâ—ture says Amen to this and consents to this â— do him homage To him who alone wâ— worthy and al 's willing to it as worthy so it I think the 16. Vers of this Chapter givâ— us a sensible representation of this The prâ—ceeding Discourse from the beginning holdinâ— out the sinful and deplorable condition of thâ— people and in them as a Type of the desperâ— wickednesse of all mankind and withal their dâ—sperat misery for Paul Rom. 3. maketh the Application for us and from this concludeth aâ— under sin and so all under wrath all guiltâ— that every mouth may be stopt Men waiâ—ing for Light and behold Obscurity for Brighâ—nesse but walking in Darknesse groping foâ— the Wall like the blind stumbling at noon day as in the night and in desolate places as dead men all roaring like Beasts and mourniâ— like Doves when ever the apprehension of thâ— Terror of God entereth Now it is subjoyneâ— Vers 16 And he saw that there was no man c as if he had waited and looked through all thâ— world if any would appear either to speak or â—o for man if any would offer themselves and â—nterpose themselves for his Salvation Therefore his own arm brought Salvation and his righteousness it sustained him Therefore the Son of God steps in and offers himself as if God had first assayed all others and when Heaven is full of wonder and silence he breaks out in this â—o I come to do thy will Psa 40. Since I have gotten a Body to be like sinners I will also come in their place and I will give my Life a Ransome for them And therefore it is subâ—oyned The Redeemer shall come to Sion He â—hall come Cloathed with Vengeance and Indignation as a Garment against the enemies of his Church Sin and Satan in Zeall and burnâ—ng Love to his designed Spouse He shall strengthen himself and stirr up his Might and Fury against all that detain her Capâ—ive Now indeed he is the only fittest Person for â—his Businesse in Heaven or Earth for he hath â—oth right to do it and he hath only Might and Power to accomplish it He hath right to the Redemption of sinners because