Glory cannot endure the ballance is found too light a great Monarch and so many Principalities and Provinces put in one after another â—till no weight yea possibly as a late politick Writer wittily observes of a certain Monarch the more Kingdoms you cast in the scale is still the lighter Men are naturally desirous of Glory and gape after it but they are naturally ignorant of the true nature and place of it they seek it where it is not and as Solomon says of riches set their hearts on that which is not hath no subsistence nor reality But the Glory above is true real Glory and bears weight and so bears aright the name of Glory which in the Hebrew signifies weight and the Apostles Expression seems to allude to that sense speaking of this same Glory to come calls it a far more excellent weight of glory it weighs down all labour and sufferings in the way so far as they are not once worth the speaking of in respect of it it is the hyperbole other Glory is overspoke but this Glory over glorious to be duly spoke exceeds and rises above all that can be spoke of it Eternal Oh! that adds much the glory here such as it is yet were it lasting Men would presume upon some more reason so to affect and think if it stayed with them when they have caught it and they stay'd with it to enjoy it but how soon do they part they pass away and the glory passes away both as smoakâ— as a vapour our life and all the pomp and magnificence of those that have the greatest outward glory and make the fairest shew it is but a shew a pageant goes throâ— the Street and is seen no more But this hath length of days with it Eternal Glory Oh! a thought of that swallows up all the grandeur of the World and the noise of reckoning years and ages had one Man continued from the Creation to the end of the World and in the top of Earthly Dignity and glory admired by all yet at the end everlasting oblivion being the close how nothing were it to Eternal Glory but alas we cannot be brought to believe and deeply take the impression of Eternity and that is our undoing By Iesus Christ. Your portion out of him eternal shame and misery but by him even all Glory and this hath likewise an evidence of the greatness of this glory it can be no small estate that the blood of the Son of God was let out to purchase His. That which he gives and gives as his choice of all to his chosen his Children and if there is any thing here that hath delight or worth in it which he gives in common even to his enemies if such a World and variety of good things for them that hate him Oh! how excellent must those things be he hath reserved for his friends for those he loves and causes to love him As 't is his gift it is indeed himself the beholding and enjoying of himself Now this we cannot conceive Oh! that blessed Day when the Soul shall be full of God shall be satisfy'd and ravisht with full vision should we not admire that such a condition is provided for Man wretched sinful Man Lord what is Man c. and for me as wretched as any that are left and fallen short of this Glory a base worm taken out of the mire and washt in the Blood of Christ and within a while set to shine in Glory without sin Oh! the wonder of this how would it stir to praise when we think of such an one there who will bring us up in the way to this Crown how will this hope sweeten the short sufferings of this Life and Death it self which is otherwise the bitterest in it self most of all sweetned by this as being nearest it and setting us unto it what though thou art poor and diseased and despised here Oh! consider what is there how worthy the affection worthy the earnest eye look of an heir of this Glory what can he either desire or fear whose heart is thus deeply fixed Who would refuse this other clause to suffer a while a little while any thing outward inward he thinks fit how soon shall all this be overpast and then overpayed in the very entry the beginning of this Glory that shall never end Verse 11. To him be Glory and Dominion for ever and ever Amen THEY know little of their own wants and emptiness that are not much in Prayer and they know little of the greatness and goodness of God that are not much in praises The humble Christian hath a heart in some measure fram'd to both he hath within him the best School Master that teaches him how to pray and how to praise and makes him delight in the exercise of them both The Apostle having added Prayer to his Doctrine adds here you see praise to his Prayer To him be Glory and Dominion for ever The living praises of God spring from much holy affection and that affection springs from a Divine Light in the Understanding so says the Psalmist sing ye praises with understanding or you that have understanding Psal. 47. It is a spiritual Knowledge of God that sets the Soul in tune for his praises and therefore the most can bear no part in this Song they mistune it quite through their ignorance of God and unacquain ance with him Praise is unseemly in the mouth of fools they spoil and mistune it Obs. 1. The thing ascribed 2. The term or endurance of it The former in two words Glory and Power Glory the shining forth of his Dignity the Knowledge and acknowledgment of it by his Creatures that his excellency may be confest and praised his name exalted that service and homage may be done to him which all adds nothing to him for how can that be but as it is the duty 't is the happiness of his creature to render it such as he hath sitted for that all the creatures indeed declare and speaâ— him glorious the Heaven's sound it forth and the Earth and â—ea resounds and â—cchoes it back but his reasonable Creature hath he peculiarly framed both to take notice of Glory in all the rest and to return it from and for all the rest in a more express and lively way And in this lower World 't is Man alone that is made capable of observing the Glory of God and offering him praises he expresses it well that calls Man the World's High-Priest all the creatures bring their oblations of praise to him to offer up for them and for himself for whose use and comfort they are made the Light and Motion of the Heaven's and all the variety of creatures below them speak this to Man He that made us and you and made us for you is great and wise and worthy to be praised and you are better able to say this than we therefore praise him on our behalf and your own Oh! he is great and mighty
he is the Lord our maker Power Is here not only ability but authority and Royal Soveraignity that as he can do all things he rules and governs all things is King of all the World Lord paramount all hold their Crowns of him and the Shields of the Earth belong unto God he is greatly to be exalted disposeth of States and Kingdoms at his pleasure establisheth or changeth turns and overturns as seems him good and hath not only might but right to do so He is the Most High ruling in the Kingdoms of the Children of Men and giving them to whomsoever he will and readily pours contempt upon Princes when they contemn his power The term for ever Even in the short Life of Man Men that are raised very high in place and popular esteem may and often do out live their own Glory but the Glory of God lasteth as long as himself for he is unchangeable his Throne is for ever and his wrath for ever and his mercy for ever and therefore Glory for ever Inf. 1. Is it not to be lamented that he is so little glorify'd and prais'd that the Earth being so full of his goodness is so empty of his praise from them that enjoy and live upon it How far are the greatest part from making this their great work to exalt God and ascribe power and glory to his name for that all their ways are his dishonour seek to advance and raise themselves to serve their own Lusts and pleasures and altogether mindless of his glory the Apostles complaint holding good against us all seeking our own things and none the things of the Lord Iesus Christ true some there are but as his meaning is so few that they are as it were drown'd and smother'd in the crowd of self seekers so that they appear not After all the judgments of God upon us how doth still luxury and excess uncleanness and all kind of profaness out-dare the very light of the Gospel and rule of holiness shining in it scarce any thing a matter of common shame and scorn but the power of godliness turning indeed our true glory into shame and glorying in that which is indeed our shame Holiness not only our true glory but that wherein the ever glorious God doth especially glory and hath made known himself so much by that name the holy God And that which is the express stile of his glorious praises uttered by Seraphims Isa. 6. Holy holy holy is the Lord of Hosts the whole Earth is full of his Glory Instead of sanctifying and glorifying this holy name how doth the Language of Hell oaths and cursâ—s abound in our Streets and Houses that blessed name that Angels are blessing and praising abused by base worms Again notwithstanding all the mercies multiply'd upon us in this Land where are our praises our Songs of deliverance our ascribing glory and â—ower to our God who hath prevented us with loving kindness and tender mercies hath removed the stroaks of his hand and made Cities and Villages populous again that were left desolate without Inhabitants Oh! why do we not stir up our hearts and one another to extol the name of our God and say give unto the Lord Glory and strengthâ— give unto the Lord the glory due to his name have we not seen the pride and glory of all flesh stain'd and abased were there ever affairs and times that more discovered the folly and weakness of Men and the Wisdom and power of God Oh! were our hearts set to magnifie him that word often repeated in that Psalm Psal. 107. Oh! that Men would praise the Lord for his goodness and his wonderful works to the Children of Men. Inf. 2. But what wonder that the Lord loses the reverence of his praises at the hands of the common ungodly World when even his own people fall so far behind in it as usually they do the dead cannot praise him but that they that he hath quickned by his Spirit should yet be so surprised with deadness and dullness as to this Exercise of exalting God this is very strange for help of this 1. We should seek after a fit temper labour to have our hearts brought to a due disposition for his praises and 1. That they be spiritual spiritual services require that but this most as being indeed the most spiritual of all affection to the things of this Earth draw down the Soul and make it so low set that it cannot rise to the height of a Song of praise and thus if we observ'd our selves we would find that when we let our hearts fall and entangle themselves in any inferiour desires and delights as they are unfitted generally for holy things so especially for the praises of our holy God Creature loves abase the Soul and turn it to Earth and praise is altogether heavenly 2. Seek a heart purify'd from self-love and possest with the love of God the heart that is ruled by its own interest is scarce ever content still subject to new disquiet self is a vexing thing for readily all things do not sute our humours and wills and the least touch that is wrong to a selfish mind distempers it and disrelishes all the good things about it a childish condition it is if crost but in a toy throw away all Whence are our frequent frettings and grumblings and that we can drown a hundred high favours in one little displeasure and still our finger is upon that string more male-content and repining for one little cross than praises for all the mercies we have received Is not this evidently the self-love that abounds in us Whereas were the love of God predominant in us we would love his doings and disposals and bless his name in all whatsoever were his will would in that view be amiable and sweet to us however in it self harsh and unpleasant Thus would we say in all this is the will and the hand of my Father who doth all wisely and well blessed be his name The Soul thus framed would praise in the deep of troubles not only in outward afflictions but in the saddest inward condition would be still extolling God and saying however he deal with me he is worthy to be loved and praised he is great and holy he is good and graâ—cious and whatsoever be his way and thoughts towards me I wish him glory if he will be pleased to give me light and refreshment blessed be he and if he will have me to be darkness again blessed be he glory to his name yea what though he should utterly reject me is he not for that to be accounted infinitely merciful in the saving of others must he cease to be praise worthy for my sake if he condemn yet he is to be praised being merciful to so many others yea even in so dealing with me is he to be praised for in that he is just Thus would pure love reason for him and render praise to him but our ordinary way is most untoward
that was posed lovest thou me Lord I appeal to thine own eye who seest my heart Lord thou knowest that I love thee at least I desire to love thee and to desire thee and that is love Willingly would I do thee more sutable service and honour thy name more and do desire more Grace for this that thou maist have more Glory and intreat the light of thy Countenance for this end that by seeing it my heart may be more weaned from the World and knit unto thy self thus it answers touching its inward frame and the work of holiness by the Spirit of holiness dwelling in it But to answer Justice touching the point of guilt it flies to the blood fetches all its answer thence turns over the matter upon it and answers for it for it doth speak and speaks better things than the blood of Abel speaks full payment of all that can be exacted from the sinner and that 's a sufficient answer The Conscience is then in this point once made speechless driven to a nonplus in it self hath from it self no answer to make then turns about to Christ and finds what to say Lord there is indeed in me nothing but guiltiness I have deserved death but I have fled into the City of refuge thou hast appointed there I resolve to abide to live and die there if Justice pursue me it shall send me there I take sanctuary in Jesus my arrest laid upon me will light upon him and he hath wherewithal to answer it He can straightway declare he hath pay'd all and can make it good hath the acquittance to shew yea his own liberty is a real sign of it he was in Prison and is let free which tells all is satisfied Therefore the answer here rises out of the resurrection of Iesus Christ. And in this very thing lies our peace and way and all our happiness Oh! its worth your time and pains to try your interest in this it is the only thing worthy your highest diligence But the most are out of their wits running like a number of distracted Persons and still in a deal of business but to what end they know not You are unwilling to be deceived in those things that at their best and surest do but deceive you when all is done But content to be deceived in that your great concernment You are your own deceivers in it gladly gull'd with shadows of faith and repentance false touches of sorrow and and false of Joy and are not careful to have your Souls really unbottom'd from themselves and built upon Christ to have him your treasure your righteousness your all and to have him your answer unto God your Father But if you will yet be advised let go all to lay hold on him lay your Souls on him and leave him not he is a tried Foundation Stone and he that trusts on him shall not be confounded Verse 22. 22. Who is gone into Heaven and is on the right hand of God Angels and Authorities and Powers being made subject to him THIS is added on purpose to shew us further what he is how high and glorious a Saviour we have Here four points or steps of the Exaltment of Christ. 1. Resurrection from the Dead 2. Ascension into Heaven 3. Sitting at the right Hand of God 4. In that Posture his Royal Authority over the Angels The particulars clear in themselves Of the sitting at the right Hand of God you are not ignorant that it is a borrowed Expression drawn from Earth to Heaven to bring down some Notion of Heaven to us to signifie to us in our Language suitably to our Customs the Supream Dignity of Jesus Christ God and Man the Mediator of the New Covenant his matchless nearness unto his Father and the Sovereignty given him over Heaven and Earth And that of the subjection of Angels is but a more particular specifying of that his Dignity and Power as enthron'd at the Father's right Hand they being the most elevated and glorious Creatures so his Authority over all the World implyed in that subjection of the highest and noblest part of it His Victory and Triumph over the Angels of Darkness is an evidence of his Invincible Power and Greatness and matter of Comfort to his Saints but this here is his Supremacy over the glorious Elect Angels That there is amongst them Priority we find that there is a comely order in their differences cannot be doubted but to marshal their Degrees and Stations above is a point not only of vain fruitless Curiosity but of presumptuous intrusion whether these are names of their different particular Dignities or only different names of their general Excellency and Power as I think it cannot be certainly well determin'd so it imports us not to determine only this we know and are particularly taught from this place that whatsoever is their common Dignity both in names and differences they are all subject to our glorious Head Christ. What Confirmation they have in their Estate by him though piously asserted by Divines is not so infallibly clear from the alledged Scriptures which may bear another sense But this is certain that he is their King and they acknowledge him so and do incessantly admire and adore him they rejoyce in his glory and in the glory and happiness of Mankind through him they yield him most cheerful obedience and serve him readily in the good of his Church and each particular Believer as he deputes and imploys them Which is the thing here intended having in it these two 1 His Dignity above them 2. His Authority over them 1. Dignity that even that Nature which he stoopt below them to take on he hath carried up and raised it above them the very Earth the flesh of Man exalted in his Person above all those heavenly Spirits who are of so excellent and pure a Being in their Nature and from the beginning of the World cloathed with so transcendent Glory that a parcel of Clay is made so bright and set so high to outshine these bright flaming Spirits these Stars of the Morning that flesh being united to the Fountain of Light the blessed Deity in the Person of the Son In coming to fetch and put on this Garment he made himself lower than the Angels but carrying it with him at his return to his eternal Throne and sitting down with it there it is high above them as the Apostle teaches excellently and amply Heb. 1. 2. To which of them said he sit on my right Hand This they look upon with perpetual Wonder but not with envy nor repining no amongst all their eyes no such eye to be found yea they rejoyce in the infinite Wisdom of God in this Design and his infinite Love to poor lost Mankind its wonderful indeed to to see him filling the room of their fallen Brethren with new guests from Earth yea such as are born Heirs of Hell not only thus sinful Man raised to a participance of Glory with them
on us when they fall first upon our thoughts This way indeed of an imagined suffering the conquest before hand may be but imaginary and fail in the trial therefore be still humble and dependent on the strength of Christ and seek to be prefurnisht with much distrust of thy self and much trust in him with much denial of thy self and love to him And thus the preparing and training of the heart may prove useful and make it more dexterous when brought to conflicting in all both before hand and in time of the trial make thy Lord Jesus all thy strength That is our only way in all to be conquerours to be more than conquâ—rors through him that loved us Think it not strngae for it is not sure your thoughts to the experience and verdict of all times and to the warnings that the Spirit of God in the Scriptures and our Saviour himself hath given us from his own mouth and example shewed in his own person But the other point goes higher rejoyce though we think not the sufferings strange yet may we not well think that rule somewhat strange to rejoyce in them No it will be found as reasonable as the other being duly considered And upon the same ground 't wil bear both in as much as you are partakers of the sufferings of Christ. If the Children of God consider not their trials in their natural bitterness but in the sweet love from whence they spring and the sweet fruits that spring from them that we are our Lords gold and he tries us in the furnace to purifie us as in the former verse this may beget not only patience but gladness even in the sufferings But add we this and truly it compleats the reason of this way in our saddest sufferings that in them we are partakers of the sufferings of Christ. So then 1. Consider this twofold connexed participance of the Sufferings of Christ and of the after Glory 2. The present joy even in sufferings springing from that participance I need not tell you that this Communion in sufferings is not in point of expiation or satisfaction to Divine Justice which was the peculiar end of the sufferings of Christ personal not of the common sufferings of Christ mystical he bare our sin on his own body on the Tree and in bearing them took them away we bear his sufferings as his body united to him by his Spirit Those sufferings that were his personal burden we partake the sweet fruits of they are accounted ours and we acquitted by them but the endurance of them was his high and incommunicable task in which none at all were with him our Communion in these as fully compleated by himself in his natural body is the ground of our comfort and joy in these sufferings that are compleated in his mystical body the Church This is indeed our joy that we have so light a burden so sweet an exchange the weight of sin quite taken off our backs and only all bound on his cross and our crosses badges of our conformity laid on our shoulders and the great weight of them likewise held up by his hand that they overpress us not These fires of our trial may be corrective and purgative of the remaining power of sin and they are so intended but Jesus Christ alone in the sufferings of his own Cross was the burnt offering the propitiation for our sins Now although he hath perfectly satisfied for us and saved us by his sufferings yet this conformity with him in way of suffering is most reasonable As our holiness doth not stand in point of law nor come in at all in the matter of justifying us yet we are called and appointed to holiness in Christ as suiting us with him our glorious head and we do really receive it from him that we may be like him so these our sufferings bear a very congruous likeness with him though no way as accession to his in expiation yet as a part of his and therefore the Apostle says even in this respect that we are predestinate to be conformed to the Image of his Son were it fit that we should not follow where our Captain led and went first but that he should lead through ragged thorny ways and we pass about to get away through flow'ry meadows as his natural body shared with his head in his sufferings so ought his mystical with him as its head The buffetings and spitings on his face and thorny crown on his head a pierced side nailed hands and feet and if we be parts of him think we that a body finding nothing but ease and bathing in delights were agreeable to a head so tormented I remember what that pious Duke said at Ierusalem when they offer'd to crown him King there No Crown of Gold where Christ Iesus was Crowned with thorns This is the way we must follow or else resolve to leave him the way of the Cross is the royal way to the Câ—own He said it and remembred them of it again that they might take the deep impression of it remember what I said unto you the Servant is not greater than the Lord if they have persecuted me they will also persecute you if they have kept my saying they will keep yours also And particularly in point of reproaches if they called the Master â—eelzebub how much more shall they call them of his houshold a bitter scost an evil name reproaches for Christ why doth this â—ret thee it s a part of thy Lords entertainment while he was here thou art even in this a partaker of his sufferings and in this way is he bringing thee foreward to the partaking of his Glory That is the other thing when his Glory shall be revealed Now he is hid little of his Glory seen it was hid while he was on earth and now 't is hid up in Heaven where he is aâ—d for his body here his Church no pompous dress nor outward splendour and the particular parts of it the Saints poor despised creatures the very refuse of Men in outward respects and common esteem so he himself is not seen and his followers the more they are seen and lookt on by the Worlds eye the more meanness appears true that as in the days of humiliation some rays were breaking forth through the vail of his flesh and cloud of his low despiseable condition thus is it with his followers sometimes a glance of his Image strikes the very eye of the World and forces some acknowledgment and a kind of reverence in the ungodly But commonly Christ and his followers are covered with all the disgraces and ignominies the World can put on them But there is a day wherein he will appear and 't is at hand and then he shall be glorious even in his despised Saints and admired in them that believe how much more in the matchless brightness of his own glorious person In the mean time he is hid and they hid in him our life
Fountain of Harmony it cuts the sinews and strength of Prayer makes breaches and gaps as wounds at which the spirits fly out as the cutting of a vein by which as they speak it bleeds to death When the Soul is calm and compos'd it may behold the Face of God shining on it and they that pray together should not only have hearts in tune within themselves in their own frame but tun'd together especially Husband and Wife that are one they should have hearts consorted and sweetly tun'd to each other for prayer So the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matt. 18. 19. And 't is generally true that all unwary walking in a Christian wrongs their communion with Heaven and casts a damp upon their Prayers clogs the Wings of it these two mutually help one another Prayer and holy Conversation the more exactly we walk the more fit for prayer and the more we pray the more enabled to walk exactly and 't is a happy lâ—â—e to find the correspondence of these two calling on the Lord and departing from iniquity Therefore that you may pray much live holily and that you may live holily be much in prayer surely such are the heirs of Glory and this is their way to it Verse 8. Finally be ye all of one mind having compassion one of another love as brethren be pitiful be courteous HEre the particular Rules the Apostle gives to several Relations fall in again to the main current of his general Exhortation that concerns all us Christians The return of his discourse to this universality is express'd in that finally and the universality of these duties all 'T is neither possible nor convenient to descend to every particular but there is suppos'd in a Christian an ingenuous and prudent spirit to adapt those general Rules to their particular Actions and Conversation squaring by them before hand and examining by them after and yet herein the most fail hear these as general discourses and let them pass so apply them not or if they do 't is readily to some other but they are address'd to all that each one may regulate himself by them and so these Divine Truths as a well drawn Picture looks particularly upon every one amongst the great Multitude that look upon it And this one Verse hath a cluster of five Christian Graces or Vertues That which is in the middle as the stalk or root of the rest Love and the other growing out of it two on each side Vnanimity and Sympathyâ— on the one and Pity and Courtesie on the other but we shall take them as they lie Of one mind This doth not only mean Union in Judgment but it extends likewise to Affection and Action especially in so far as they relate to and depend upon the other And so I conceive it comprehends in its full latitude an harmony and agreement of minds and affections and carriage in Christians as making up one body and a serious study of preserving and increasing that agreement in all things but especially in spiritual things in which their Communion doth primely consist And because in this the consent of their Judgments in matters of Religion is a prime point therefore we will consider that a little more particularly And First What it is not 1. 'T is not a careless indifferency concerning those things not to be troubled about them at all nor to make any judgment concerning them this is not a loving agreement arising from oneness of spirit but a dead stupidity arguing a total spiritlessness as the agreement of a number of dead bodies together which indeed do not strive and conâ—â—st that is they move not at all and that is they live not So that concor'd in things of Religion that iâ— a not considering them nor acting of the mind about them is either the fruit and sign of gross ignorance or irreligion they that are wholly ignorant of spiritual things are content you determine and impose upon them what you will as in the dark there is no difference nor choice of colours they are all one But 2. which is worse in some this peaceableness about Religion is from an universal unbelief and inaffection and that sometimes comes of the mâ—ch search and knowledge of debatâ—s and controversies in Religion men having so many disputes about Religion in their Heads and no Life of Religion in their Hearts fall into a conceit that all is but juggling and the easiest is to believe nothing and these agree with any or rather with none sometimes 't is from a prophane supercilious disdain of all these things and many therebe of these of Gallio's temper that care for none of these things and that account all Questions in Religion as he did but matter of Words and Names And by this all Râ—ligions may agree together but it were not a natural Union by the active heat of the Spirit but a confusion rather by the want of it not a knitting together but a freezing together as cold congregates all how heterogeneous soever Sticks and Stones and Water but heat makes first a separation of different things and then unites those that are of the same Nature And to one of these two is reducible much of the common quietness of Peoples Minds about Religion all that implicite Romish agreement that they boast of what is it but a brutish ignorance of spiritual things authoriz'd and recommended for that very purpose and amongst the learned of them as many idle differences and disputes as among any 'T is an easie way indeed to agree if all will put out their eyes and follow the blind guiding of their Judge of controversies this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their great device for Peace to let the Pope determine all Iâ— all will resolve to be cozen'd by him he will agree them all as if the Consciences of Men should only find Peace by being led by the nose at one man's pleasure a way the Apostle â—aul clearly renounces 2 Cor. 1. 24. Not for that we have Dominion over your Faith but are helpers of your joy for by Faith ye stand And though we have escaped this yet much of our common union of minds I fear is from no other than the aforementioned causes want of knowledge and want of affection to Religion You that boast you live conformably to the Appointments of the Church and none hears of your noise we may thank the ignorance of your minds for that kind of quietness but this requir'd unanimity is another thing and before I unfold it I shall premise this That although it be very difficult and it may be impossible to determine what things are alone â—undamental in Religion under the notion of difference intended by that word yet it is undoubted that there be some Truths more absolutely necessary and therefore accordingly more clearly revealed than some others there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great things of the Law and so of the Gospel And though no part of Divine
Father which is in Heaven to love them that hate you and bless them that curse you 't is a kind of perfection ver 48. He makes his Sun to shine on the Righteous and the Wicked c. Be you like it howsoever Men behave themselves keep you your course and let your benign influence as you can do good to all And Jesus Christ sets in himself these things before us Learn of me not to heal the sick or raise the dead but Learn for I am meek and lowly in Heart And if you be his Followers this is your way as the Apostle here addeth hereunto are you called and this is the end of it agrecable to the way that you may inherit a blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowing that Understanding â—right the Nature of your holy calling and then considering it wisely and conforming to it They that have nothing beyond an external calling and profession of Christianity are wholly bliud in this point do not think what this imports a Christian. Could they be drawn to this it were much it were indeed all to know to what they are called and to answer it to walk like it but as one calls a certain sort of Lawyers indoctum doctorum genus we may call the most an unchristian kind of Christians But even they that are real partakers of this spiritual and effectual Call yet are much to seek in this often viewing their rule and laying it to their Life their hearts and words and actions and squaring by it and often posing themselves suits this my calling Is this like a Christian 'T is a main point in any civil Station to have a suitable convenient carriage to a Man's Station and condition that his actions become him but how many incongruities and solecisms do we commit forgetting our selves who we are and what we are called to to what as our duty and to what as our portion and inheritance and these indeed agree together we are called to an undefiled a holy Inheritance and therefore likewise to be Holy in our way to it for that contains all We are called to a better estate at home and called to be sitted for it while we are here to an Inheritance of light and therefore to walk as Children of light and so here to blessing as our inheritance and to blessing as our duty for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thereunto relates to both looks back to the one and forward to the other the way and the end both Blessing The fulness of this inheritance is reserv'd till we come to that Land where it lyeth there it abideth us but the earnests of that fulness of blessing are bestow'd on us here spiritual blessings in heavenly places in Christ they descend from those heavenly places upon the heart that precious name of our Lord Jesus powred on our hearts if we be indeed interessed in him as we pretend and we have peace with God through our Lord Jesus Christ we are put in possession of that blessing of forgiveness of sin and in terms of love and amity with the Father being reconciled by the blood of his Son and then blessed with the anointing of the Spirit the graces infus'd from Heaven now all these do so cure the bitter accursed distempers of our natural Hearts and so perfume it that it cannot well breath any thing but sweetness and blessing towards others being it self thus blessed of the Lord it eccho's blessing both to God and Men to his blessing of it and its words and whole carriage are as the smell of a Field that the Lord hath blessed as old Iacob said of his Son's Garments The Lord having spoke pardon to a Soul and instead of the curse due to sin bless'd it with a title to glory it easily and readily speaks pardon and not only pardon but blessing to the advantage even to these that outrage it most and deserve worst of it reflects still on that Oh! what deserv'd I at my Lords hands so many talents forgiven me shall I stick at forgiving a few pence And then call'd to inherit a blessing so every Believer an heir of blessing and not only are the spiritual blessings he hath received but even his largeness of blessing others is a pledge to him an evidence of that heirship as those that are bent to cursing though provok'd yet can look upon that as a sad mark that they are heirs of a curse Ps. 109. 18. shall they not that delight in cursing have then enough of it when they shall hear that doleful word go ye cursed c. And on the other side as for the Sons of blessing that spar'd it not to any the blessing they are Heirs to is a blessedness it self and they to be enter'd into it by that joyful speech come ye blessed of my Father c. Men can but bless one another in good wishes and the Lord in praises and applauding to his blessedness but the Lord's blessing is really making blessed an operative word brings the thing with it Inherit a Blessing Not called to be exempted from troubles and injuries here and to be extoll'd and favour'd by the World but on the contrary rather to suffer the utmost of their malice and be the mark of their arrows of wrongs and scoffs and reproaches but it matters not this weighs down all you are called to inherit a blessing which all their cursings and hate cannot prejudge you of for as this inheriting of blessing binds on the duty of blessing others upon a Christian so it encourages to go through the hardest contrary measure they receive from the World if the World should bless you and applaud you never so loud yet that blessing cannot be call'd an inheritance they fly away and dy out in the air have no substance at all much less that endurance that may make them an inheritance and more generally is their any thing here so to be called the surest inheritances are not more than for term of Life to any one Man their abiding is for others that succeed but he removes and when a Man is to remove from all he hath possess'd and rejoyc'd in here then fool indeed if nothing provided for the longer O! how much longer abode he must make elsewhere Will he not then bewail his madness that he was hunting a Shaddow all his Life time and may be turned out of all his quiet possessions and easie dwelling before that and in these times we may the more readily think of this but at the utmost at night when he should be for most rest when that sad night comes after this day of fairest prosperity the unbeleiving unrepenting sinner lies down in sorrow in a woful bed then must he whether he will or no enter possession to this inheritance of everlasting burnings he hath an inheritance indeed but he had better want it and himself too be turn'd to nothing Do you believe there are treasures that neither Thief breaks
eyes upon the Righteous Now the perswasion of this Truth is the main establishment of a godly mind amidst all the present confusions that appear in things and 't is so here intended and in the Psalm and throughout the Scriptures To look upon the present flourishing and prosperity of Evil doers and distresses and sorrows of the Godly is a dark obscure matter in it self but the way to be cleared and comforted is to look above them to the Lord they loâ—k'd unto him and were lightned Psal. 34. 5. that answers all doubts to believe this undoubted providence and justice the Eye of God that sees all yea rules all these things and in the midst of all the painted happiness of Wicked Men this is enough to make them miserable the Lord's Face is against them and they shall surely find it so he hath wrath and judgement in store and will bring it forth to light will execute it in due time he is preparing for them that cup spoke of and they shall drink it so in the saddest condition of his Church and a believing Soul to know this that the Lord's eye is even then upon them and that he is upon thoughts of peace and love to them is that which settles and composes the mind Thus in that Psalm before cited it was such difficulties that did drive David's thoughts to that for satisfaction if the Foundations be destroy'd what can the righteous do in the time of such great shakings and confusions the righteous Man can do nothing to 't but the righteous Lord can do enough he can do all the righteous Lord that loveth righteousness while all seems to go upside down he is on his Throne he is trying and judging and will appear to be Judge This is the thing that a faithful Soul should learn to look to and not lose view and firm belief of and desire the Lord himself to raise their minds to it when they are like to sink Natural strength and resolution will not serve turn floods may come that will arise above that something above a man's own must support him Therefore say with David when my Spirit is overwhelm'd lead me to the Rock that is higher than I They think sometimes 't is so hard with them he regards not but he assures them the contrary Is. 49. I have graven thee upon the palms of mine hands I cannot look upon my own hands but I must remember thee and thy walls are continually before me this is that the Spouse seeks for set me as a Seal upon thine Arm Cant. 8. Now a little more particularly to consider the Expressions and their Scope here how is it made good that the former words teach that they that walk in the ways of wickedness can expect no good are certainly miserable Thus the face of the Lord is against them Prosper they may in their Affairs and Estates may have Riches and Posterity and Friends and the World caressing them and smiling on them on all hands but there is that one thing that damps all the Face of the Lord is against them this they feel not indeed for the time 't is an invisible ill out of sight and out of mind with them but there is a time of the appearing of this Face of the Lord against them the revelation of his just Iudgment as the Apostle speaks sometimes precursory days of it here but however one great prefixed day a day of darkness to them indeed wherein they shall know what this is that now founds so light to have the Face of the Lord against them a look of it more terrible than all present miseries combined together what then shall the Eternity of it be to be punished as the Apostle speaks with everlasting destruction from the presence of the Lord and the glory of his Power Are we not then impertinent foolish Creatures that are so thoughtful how our poor businesses here succeed with us and how we are accounted of in the World and how the faces of men are towards us and scarce ever enter into a secret serious enquiry how the countenance of God is to us whether favourably shining on us or still angrily set against us as it is against all impenitent sinners The Face of the Soul being towards God turn'd away from the World and Sin argues to it that his Face is not against it but that he hath graciously look'd upon it and by a look of love hath drawn it towards himself for we act not first in that non amatur Deus nisi de Deo 't is he that prevents us and by the beam of his kindles love in our hearts Now the Soul that 's thus set towards him it may be doth not constantly see here his face shining full and clear upon it but often clouded it may be hath not not yet at all seen it sensibly yet this it may conclude seeing my desires are toward him and my chief desire is the sweet light of his countenance though as yet I find not his face shining on me yet I am perswaded it is not set against me to destroy me Misbelief when the Soul is much under and distemper'd may suggest this sometimes too but yet still there is some spark of hope that it is otherwise and that the eye of the Lord's pity is even in that estate upon us and will in time manifest it self to be so To the other what assurance have the Godly for that seeing of good these blessings you speak of This the Eyes of the Lord are upon them and his Ears open to their prayer if you think him wise enough to know what is good for them and rich enough to afford it they are sure of one thing he loves them they have his good will his heart is towards them and therefore his Eye and his Ear can they then want any good If many Days and outward good things be indeed good for them they cannot miss of these he hath given them already much better things than these come to and hath yet far better in in store for them and what way soever the World go with them this it self is happiness enough that they are in his love whose loving kindness is better than Life sweet days have they that live in it what better days would a Courtier wish than to be still in the eye and savour of the King to be certain of his good will towards them and to know of access and of a gracious acceptance of all their Suits Now thus it is with all the Servants of the great King without prejudice one to another he is ready to receive their Requests and able and willing to do them all good Happy estate of a Believer he must not account himself poor and destitute in any condition for he hath favour at Court he hath the Kings eye and his ear the eyes of the Lord are upon him and his ears open to his prayers The Eyes This hath in it 1. His love the
that for Cry in the Psalm do mean and in that sense the Lord's open ear and hearkning hath in it his readiness to answer as one that doth hear and to answer graciously and really as hearing favourably Some directions 1. For Prayer that it may be accepted and answered 2. For observing the answers of it 1. For Prayer the qualification of the Heart that offers it 2. The way of offering it The Heart 1. In some measure a holy Heart according to that here the Righteous no regarding iniquity entertaining of friendship with any sin but a permanent ove and desire of Holiness Thus indeed a man prays within himself as in a sanctified Place whither the Lord's ear inclines as of old to the Temple need not run superstitiously to a Church c. intra te ora sed vide prius an sis templum Dei The sanctified Man's Body is the Temple of the holy Ghost as the Apostle speaks and his Soul the Priest in it that offers sacrifice both holy to the Lord consecrated to him a believing Heart no praying without this Faith the very life of Prayer whence springs Hope and Comfort with it to uphold the Soul and keep it steady under storms with the promises and as Aaron and Hur to Moses keeping it from fainting strengthening the hands when they would begin to fail that word Psal. 10. 17. for the preparing of the heart which God gives as an assurance and pledge of his inclining his ear to hear signifies the establishing of the Heart that indeed is a main point of its preparedness and due disposition for Prayer Now this is done by Faith without which the Soul as the Apostle St. Iames speaks is a rolling unquiet thing as a Wave of the Sea of it self unstable as the Waters and then driven with the Wind and tossed too and fro with every tentation see and feel thine own unworthiness as much as thou canst for thou art never bid believe in thy self no but countermanded that as Faith's great Enemy but what hath thy unworthiness to say against free promises of Grace which are the basis of thy Faith so then believe that that you may pray this is David's advice Ps. 62. Trust in him at all times ye people and then pour out your hearts before him confide in him as a most faithful and powerful Friend and than you will open your hearts to him 2. For the way of offering up prayer 't is a great art a main part of the secret of Religion to be skill'd in it and of great concern for the comfort and success of it much here to be considered but for the present briefly 1. Offer not to speak to him without the heart in some measure season'd and prepossess'd with the sense of his Greatness and Holiness and there is much in this considering wisely to whom we speak the King the Lord of Glory and setting the Soul before him in his presence and then reflecting on our selves and seeing what we are how wretched and base and filthy and unworthy of such access to such a Great Majesty the want of this preparing of the heart to speak in the Lord's ear by the consideration of God and our selves is that which fills the exercise of prayer with much guiltiness makes the heart careless and slight and irreverent and so displeases the Lord and disappoints our selves of that comfort in prayer and answers of it that otherwise we would have more experience of We rush in before him with any thing provided we can tumble out a few words and do not weigh these things and compose our hearts with serious thoughts and conceptions of God The Soul that studies and endeavours this most hath much to do to attain to any right apprehensions of him for how little know we of him yet should we at least set our selves before him as the purest and greatest Spirit a Being infinitely more Excellent than our Minds or any Creature can conceive this would fill the Soul with awe and reverence and balast it make it go more even through the exercise to consider the Lord as that Prophet saw him sitting on his Throne and all the Host of Heaven standing by him on his right Hand and on his left and thy self a defiled Sinner coming before him as a vile Frog creeping out of some Pool how would this fill thee with holy Fear Oh! His greatness and our baseness and Oh! the distance This is Solomon's advice be not rash with thy mouth and let not thy heart be hasty to utter any thing before God for God is in Heaven and thou upon Earth therefore let thy words be few This would keep us from our ordinary bablings that heart nonsense tho' the words be sense yet through the inattention of the heart are but as impertinent confus'd Dreams in the Lord's ears as there follow v. 3. 2. When thou addressest thy self to prayer desire and depend upon the assistance and inspiration of the holy Spirit of God without which thou art not able truly to pray 't is a supernatural work and therefore the principle of it must be supernatural He that hath nothing of the Spirit of God cannot pray at all he may howle as a Beast in his necessity or distress or may speak words of Prayer as some Birds learn the Language of Men but pray he cannot and they that have that Spirit ought to seek the movings and actual workings of it in them in Prayer the particular help of their infirmities teaching both what to ask a thing that of our selves we know not and then enabling them to ask breathing forth their desires in such sighs and groans as the breath not simply of their own but of God's Spirit 3dly As those two before it so in the exercise of it you should learn to keep a watchful eye over your own hearts throughout for every step of the way that they start not out by the keeping up of a continued remembrance of that presence of God which in the entry of the work is to be set before the eye of the Soul and our endeavour ought to be to six it upon that view that it turn not aside nor downwards but from beginning to end keep sight of him who sees and marks whether we do so or no. They that are most inspective and watchful in this will still be faulty in it but certainly the less watchful the more faulty and this we ought to do to be aspiring daily to more stability of mind in prayer and driving out somewhat of that roving and wandring that is so universal an Evil and certainly so grievous to those that have it most but that observe and discover it most and endeavour most against it A strange thing that the mind even the renewed mind should be so ready not only at other times but in the exercise of Prayer wherein we peculiarly come so near to God yet even then to slip out and leave him and follow some
the first was there is no power of hell can dissolve it He suffered once to bring us once unto God never to depart again as he suffered once for all so we are brought once for all We may be sensibly nearer at one time than another but yet we can never be separate nor cut off being once knit by Christ as the bond of our Union Neither Principalities nor Powers c. shall be able to separate us from the love of God because it holds in Christ Jesus our Lord. Being put to death in the flesh but quickned by the Spirit The true life of a Christian is to eye Christ every step of his life both as his rule and as his strength looking to him as his pattern both in doing and suffering and drawing power from him for going through both for the look of Faith doth that fetches life from Jesus to enable it for all being without him able for nothing Therefore the Apostle doth still set this before his Brethren and here having mentioned his suffering in general the condition and end of it he specifies the particular kind of it that which was the utmost put to death in the flesh and then adds this issue out of it Quickned by the Spirit The strongest engagement and the strongest encouragement he our head crowned with Thorns and shall the body look for Garlands We redeemed from hell and Condemnation by him and can any such refuse any Service he calls them to they that are washt in the Lambs blood will follow him wheresoever he goes and following him through they shall find their Journeys end overpay all the troubles and sufferings of the way These are they said he to Iohn which came out of great tribulation tribulation and great tribulation yet they came out of it and glorious too arrayed in long white robes The scarlet Strumpet as follows in that Book died her Garments red in the blood of the Saints But this is their happiness that their Garments are washt white in the blood of the Lamb. Once take away sin and all suffering is light now that is done by this his once suffering for sin they that are in him shall hear no more of that as condemning them binding them over to suffer that wrath that is due to sin Now this puts an invincible strength into the Soul for all other things how hard soever Put to death This tâ—e utmost point and that which Men are most startled at to die and a violent death put to death and yet he hath led in this way who is the Captain of our Salvation In the flesh Under this second his humane Nature and Divine Nature and power are differenced Put to death in the flesh a very fit expression not only as is usual taking the flesh for the whole Manhood but because death is most properly spoken of that very person or his flesh the whole Man suffers death a dissolution or taking a pieces and the Soul suffers a separation or dislodging but death or the privation of life and sense particularly to the flesh or body but the Spirit here opposed to the flesh or body is certainly of a higher Nature and Power than is the Humane Soul which cannot of it self return and reinhabit and quicken the body Put to Death His death was both voluntary and violent that same power that restored his life could have kept it exempted from death but the design was for death he therefore took our flesh to put it off thus and offered it up as a Sacrifice which to be acceptable must of necessity be free and voluntary and in that sense he is said to have died even by that same Spirit that here in opposition to death is said to quicken him Heb. 9. 14. Through the eternal Spirit he offered himself without spot unto God They accounted it an ill boding sign when the Sacrifices came constrainedly to the Altar and drew back and on the contrary were glad in the hopes of success when they came chearfully-forward but never Sacrifice came so willingly all the way and from the first step knew whether he was going Yet because no other Sacrifice would serve he was most content Sacrifices and burnt Offerings thou didst not desire Then said I loe I come c. Was not only a willing Sacrifice as Isaac bound peaceably and laid on the Altar but his own Sacrificer the Beasts if they came willingly yet offered not themselves but he offered up himself and thus not only by a willingness far above all those Sacrifices of Bullocks and Goats but by the eternal Spirit offered up himself Therefore he says in this regard I lay down my life for my sheep it is not pull'd from me but I lay it down and so it is often exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he died and yet this suites with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put to death yea it was also expedient to be thus that his death should be violent and so the more penal carry the more clear expression of a punishment and such a violent death as had both ignominy and a Curse tyed to it and this inflicted in a judicial way though as from the hands of Men most unjustly that he should stand and be Judged and Condemned to Death as a guilty Person carrying in that the Persons of so many that should otherwise have fallen under Condemnation as indeed guilty he was numbred with transgressors as the Prophet hath it bearing the sins of many Thus then there was in his Death external violence joyned with internal willingness But what is there to be found but Complications of Wonders in our Lord Jesus O! high inconceivable mystery of Godliness God manifested in the flesh nothing in this World so strange and sweet as that conjuncture God Man humanitas Dei what a strong Foundation of Friendship and Union betwixt the Persons of Man and God that their natures met in so close embraces in one Person And then look on and see so poor and despised an outward condition through his life yet having hid under it the Majesty of God all the brightness of the Fathers Glory And this the top of all that he was put to Death in the flesh the Lord of life dying the Lord of Glory cloathed with shame But it quickly appeared what kind of Person it was that died by this he was put to Death indeed in the flesh but quickned by the Spirit Quickned He was indeed too great a morsel for the Grave to digest for all its vast craving mouth and devouring appetite crying give give yet forced to give him up again as the fish that Prophet who in that was the figure of him the Chains of that Prison are strong but he was too strong a Prisoner to be held by them as our Apostle hath it in his Sermon that it was not possible that he should be kept by them They thought all was sure when they had rolled to the Stone and
who are spotless sinless Spirits but their flesh in their Redeemer dignified with a Glory so far beyond them This is that Mystery they are intent in looking and prying into and cannot nor never shall see the bottom of it for it hath none 2. Jesus Christ is not only exalted above the Angels in absolute Dignity but in relative Authority over them he is made Captain over those Heavenly Bands they are all under his Command for all Services wherein it pleases him to employ them and the great Employment he hath is the attending on his Church and particular Elect Ones are they not all ministring Spirits sent forth c. They are the Servants of Christ and in him and at his appointment the Servants of every Believer and are many ways serviceable and useful for their good which truely we do not duly consider There is no danger of overvaluing them and inclining to Worship them upon this Consideration yea if we take it right it will rather take off from that The Angel judg'd his Argument strong enough to St. Iohn against that that he was but his fellow Servant but this is more that they are Servants to us although not therefore inferiour it being a honorary service yet certainly inferiour to our Head and so to his mystical body taken in that Nation as a part of him Obs. 1. The hight of this our Saviour's Glory will appear the more if we reflect on the descent by which he ascended to it Oh! how low did we bring down so high a Majesty into the pit wherein we had fallen by climbing to be higher than he had set us it was high by reason we fell so low and yet he against whom it was committed came down to help us up again and to take hold of us took us on so the Word is Heb. 2. he took not hold of the Angels let them go hath left them to die for ever But he took hold of the Seed of Abraham and took on him indeed their flesh dwelling amongst us and in a mean part emptied himself and became of no repute and further after he descended into the Earth and into our flesh in it he became obedient to death upon the Cross and descended into the Grave And by these steps was walking towards that Glory wherein now he is Phil. 1. he abased himself wherefore says the Apostle God hath highly exalted him so he himself Luk. 24. Ought not Christ first to suffer these things and so enter into his Glory Now this indeed it is pertinent to consider and the Apostle is here upon point of suffering that 's his theam and therefore he is so particular in the ascending of Christ to his Glory who of those that would come thither will refuse to follow him in the way where he led 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leader of our Faith Heb. 12. and who of those that follow him will not love and delight to follow him through any way the lowest and darkest its excellent and safe and then it ends you see where 2. Think not strange of the Lord's method with his Church bringing her to so low and desperate a Posture many times can she be in a more seeming desperate condition than was her head not only in ignominous sufferings but dead and laid in the Grave and the Stone roll'd to it and sealed and made all sure and yet arose and ascended and now sits in Glory and shall sit till all his Enemies become his Footstool do not fear for him that they shall overtop yea or be able to reach him who is exalted higher than the Heavens be not affraid neither for his Church which is his Body and if his Head be safe and live cannot but partake of safety and life with him though she were to sight dead and laid in the Grave yet shall she rise thence and be more glorious than before and still the lower brought in distress shall rise the higher in the day of deliverance Thus in his dealing with a Soul observe the Lord's method think it not strange that he brings a Soul low very low which he means to comfort and exalt very high in Grace and Glory leads it by Hell-gates to Heaven that it be at that point my God my God why hast thou forsaken me was not the Head put to use that Word and so to speak it as the Head speaks for the Body seasoning it for his Members and sweetning that bitter cup by his own drinking of it Oh! what a hard condition may a soul be brought unto and put to think can he love me and intend mercy for me that leaves me to this And yet in all the Lord preparing it thus for comfort and blessedness 3. Turn your thoughts more frequently to this Excellent Subject the glorious high Estate of our great high Priest The Angels admire this Mystery and we flight it they rejoyce in it and we whom it certainly more nearly concerns are not moved with it do not draw that comfort and that instruction from it which it would plentifully afford if it were drawn It comforts us against all troubles and fears is he not on high who hath undertaken for us doth any thing befall us but it is past first in Heaven and shall any thing pass there to our prejudice or damage he â—its there and is upon the Counsel of all who hath loved us and given himself for us yea who as he descended thence for us did likewise ascend thither again for us hath made our Inheritance he purchas'd there sure to us taking Possession for us and in our name since he is there not only as the Son of God but as our Surety and as our Head and so the Believer may think himself even already possest of this Right in as much as his Christ is there The Saints are glorified already in their head where he reigns Where he reigns there I believe my self to reign says Aug. And consider in all thy straights and troubles outward and inward they are not hid from him he knows them and feels them a compassionate high Priest hath a gracious sense of thy frailties and griefs and fears and tentation and will not suffer thee to be surcharg'd is still presenting thy Estate to the Father and using that interest and power he hath in his affection for thy good And what wouldst thou more art thou one whose heart desires to rest upon him and cleave to him thou art knit so to him that his resurrection and glory secures thee thine his life and thine are not two but one life as that of the Head and Members and if he could not be overcome of death thou canst not neither Oh! that sweet word Because I live you shall live also Let thy thoughts and carriage be moulded in this contemplation rightly ever to look on thy exalted head consider his glory see not only thy Nature raised in him above the Angels but thy person interested by
this great task to be gaining further upon it and overcoming and mortifying it every Day and to this tend the frequent Exhortations of this Nature Mortifie your members that are on the earth So Rom. 6. Likewise reekon your selves dead to sin and let it not reign in your mortal bodies Thus here Arm your selves with the same Mind or with this very thought Consider and apply that suffering of Christ in the flesh to the end that you with him suffering in the flesh may cease from sin Think it ought to be thus and seek that it may be thus with you Arm your selves There is still fighting and sin will be molesting you though wounded to death yet will it struggle for life and seek to wound its enemy will assault the graces that are in you Do not think if it be once struck and you have a hit near to the heart by the Sword of the Spirit that therefore it will stir no more No so long as you live in the flesh in these bowels there will be remainders of the life of this flesh your natural corruption Therefore ye must be Armed against it Sin will not give you rest so long as there is a drop of blood in its vein one spark of life in it and that will be so long as you have life here This old Man is stout and will fight himself to death and at the weakest it will rouze up it felt and act its dying Spirits as Men will do sometimes more eagerly then when they were not so weak nor so near death This the Children of God often find to their grief that corruptions which they thought had been cold dead stir and rise up again and set upon them A â—assion or Lust that after some great stroke lay along while as dead stirred not and therefore they thought to have heard no more of it though it shall never recoverfully again to be lively as before yet will revive in such a measure as to molest and possibly to foyl them yet again Therefore is it continually necessary that they live in Arms and put them not off to their dying day till they put off the body and be altogether free of the flesh you may take the Lord's promise for victory in the â—nd that shall not fail but do not promise your self ease in the way for that will not hold if at somtimes you be at under give not all for lost he hath often won the Day that hath been foiled and wounded in the fight but likwise take not all for won so as to have no more conflict when sometimes you have the better as in particular battels be not desperate when you loose nor secure when you gain them when it is worst with you do not throw away your Arms nor lay them away when you are at best Now the way to be armed is this the same mind how would my Lord Christ carry himself in this case and what was his business in all places and Companies was it not to do the will and advance the glory of his Father If I be injured and reviled consider how would he do in this would he repay one injury with another one reproach with another reproach No being reviled he reviled not again Well through his strength this shall be my way too Thus ought it to be with the Christian framing all his ways and words and very thoughts upon that model the mind of Christ and to study in all things to walk even as he walked 1. Studying it much as the reason and rule of Mortification 2. Drawing from it as the real Cause and Spring of mortification The pious Contemplation of his Death will most powerfully kill the love of sin in the Soul and kindle an ardent hatred of it The Believer looking on his Jesus crucified for him and wounded for his transgressions and taking in deep thoughts of his spotless Innocency that deserved no such thing and of his matchless love that yet endured it all for him then will he think shall I be a friend to that which was his deadly enemy shall sin be sweet to me that was so bitter to him and that for my sake shall I ever have a favourable thought or lend it a good look that shed my Lord's blood shall I live in that for which he died and died to kill it in me Oh! let it not be To the end it may not be let such really apply that Death to work this on the Soul for this is always to be added and is the main indeed by holding and fastning that Death close to the Soul effectually to kill the effects of sin in it to stiâ—â—e and crush them dead by pressing that death on the heart looking on it not only as a most compleat model but as having a most effectual vertue for this effect and desiring him intreating our Lord himself who communicates himself and the vertue of his death to the Believer that he would powerfully cause it to flow to us and let us feel the vertue of it It s then the only thriving and growing life to be much in the lively Contemplation and Application of Jesus Christ to be continually studying him and conversing with him and drawing from him receiving of his fullness grace for grace Wouldest thou have much power against sin and much increase of holiness let thine eye be much on Christ set thine heart on him let it dwell in him and be still with him When sin is like to prevail in any kind go to him tell him of the insurrection of his enemies and thy inability to resist and desire him to suppress them and to help thee against them that they may gain nothing by their stirring but some new wound If thy heart begin to be taken with and move towards sin lay it before him the beams of his love shall eat out that fire of these sinful lusts Wouldest thou have thy Pride and Passions and love of the World and self love kill'd go suit for the vertue of his death and that shall do it seek his Spirit the Spirit of Meekness and Humility and Divine Love Look on him and he shall draw thy heart heavenwards and unite it to himself and make it like himself And is not that the thing thou desirest Verses 2 3. Ver. 2. That he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God 3. For the time past of our life may suffice us to have wrought the will of the Gentiles when we walked in lasciviousness lusts excess of Wine revellings banquetings and abominable idolatries THE Chains of sin are so strong and so fastened on our Nature that there is in us no power to break them off till a mightier and stronger Spirit than our own come into us The Spirit of Christ dropt inâ—o the Soul makes it able to break through an host and leap over a Wall as David speaks of himself furnisht with
main subject and scope in the foregoing Discourse that death was before called a suffering in the flesh which is in effect the same and therefore though the words may be drawn another way yet its strange that Interpreters have been so far wide of this their genuine and agreeable sense and almost all of them taken in some other intendment To be judged in the flesh In the present sense is to die to sin or that sin die in us and it s thus exprest 1. Suitably tably to the nature of it it is to the flesh a violent death and it is according to a Sentence judicially put against it that guilty and miserable life of sin is in the Gospel adjudged to death there that arrest and sentence is clear and full Rom. 6. 6 c. 8. 13. That sin must die that the Soul may live it must be crucified in us and we to it that we may partake of the Life of Christ and Happiness in him And this is called to be judged in the flesh to have this sentence executed 2. The thing is the rather spoke here under the term of being judged in counter-ballance of that Judgment mentioned immediately before v. 5. The last Judgment of quick and dead wherein they that would not be thus judged but mockt and despised those that were shall fall under a far more terrible Judgment and the sentence of a heavy death indeed everlasting death though they think they shall escape and enjoy liberty in living in sin And that to be judged according to men is I conceive added to signifie the connaturalness of the life of sin to man 's now corrupt nature That men do judge it a death indeed to be severed and pulled from their sins and that a cruel death and the Sentence of it in the Gospel a heavy Sentence a hard Saying to a carnal Heart that he must give up with all his sinful delights must die indeed in self-denial must be separated from himself which is to die if he will be joyned with Christ and live in him Thus men judge that they are judged to a painful death by the Sentence of the Gospel although it is that they may truely and happily live yet they understand it not so They see the death the parting with sin and all its pleasures but the life they see not nor can any know it till partaking of it it is known to him in whom it is it is hid with Christ in God And therefore the opposition here is very fiâ—ly thus represented that the death is according to men in the flesh but the life is according to God in the Spirit As the Christian is adjudged to this death in the flesh by the Gospel so he is lookt on and accounted by carnal men as dead for that he enjoyes not with them what they esteem their life and think they could not live without it one that cannot carrouse and swear with prophane Men is a silly dead Creature good for nothing and he that can bear wrongs and love him that injured him is a poor spiritless fool hath no mettal nor life in him in the World's account thus is he judged according to men in the flesh he is as a dead man but lives according to God in the Spirit dead to men and alive to God as ver 2. Now if this life be in thee it will act all life is in motion and is called an act but most of all active is this most excellent and as I may call it most lively life it will be moving towards God often seeking to him making still towards him as its principle and fountain holy and affectionate thoughts of him sometimes on one of his sweet attributes sometimes on another as the Bee amongst the Flowers And as it will thus act within so outwardly laying hold on all occasions yea seeking out ways and opportunities to be serviceable to thy Lord employing all for him commending and extolling his goodness doing and suffering chearfully for him laying out the strength of desires and parts and means in thy station to gain him Glory If thou be alone then not alone but with him seeking to know more of him and be made more like him if in company then casting about how to bring his name in esteem and to draw others to a love of Religion and Holiness by Speeches as it may be â—it and most by the true behaviour of thy carriage Tender over the Souls of others to do them good to thy utmost thinking each day an hour lost when thou art not busie for the honour and advantage of him to whom thou now livest thinking in the Morning now what may I do this day for my God How may I most please and glorifie him and use my strength and wit and my whole self as not mine but his and then in the evening reflecting O Lord have I seconded these thoughts in reality what glory hath he had by me this day whither went my thoughts and endeavours what busied them most have I been much with God have I adorned the Gospel in my converse with others And if finding any thing done this way to bless and acknowledge him the spring and worker of it If any step aside were it but to an appearance of evil or if any fit season of good hath escapt thee unprofitably to check thy self and to be grieved for thy sloth and coldness and see if more love would not beget more diligence Try it by sympathy and antipathy which follows the nature of things as we see in some Plants and Creatures that cannot grow cannot agree together and others that do favour and benefit mutually If thy Soul hath an aversion and reluctancy against holiness this is an evidence of this new Nature and Life Thy heart rises against wicked ways and speeches oaths and cursings and rotten communication yea thou canst not endure unworthy discourses wherein most spend their time findest no relish in the unsavory societies of such as know not God canst not sit with vain persons but findest a delight in those that have the image of God upon them such as partake of that Divine Life and carry the evidences of it in their carriage David did not disdain the fellowship of the Saints and that was no disparagement to him he implies in the name he gives them Psal. 16. The excellent ones the Magnifick or Noble and that word is taken from one that signifies a robe or noble Garment so he thought them Nobles and Kings as well as he and had robes royal and therefore Companions of Kings A spiritual eye looks on spiritual dignity and esteems and loves them that are born of God how low soever be their natural birth and breeding The Sons of God have of his Spirit in them and are born to the same inheritance where all shall have enough and they are tending homewards by the conduct of the same Spirit that is in them so that there must be amongst them a
partakes life with the rest it imparts service to the rest but there be some more eminent and as I may say organick parts of this body and these are more emineâ—tly useful to the whole body Therefore the Apostle having enlarg'd himself into a general precept adds a word in special to these special parts the Preachers of the Word and which here I conceive is meant by Deacons or Ministers the other assistent Officers of the Church of God These are coordained by Jesus Christ as Lord of his own house to be serviceable to him in it he fits and sanctifies for this great work all that are called unto it by himself And they are directed for the acquitting of their great Work 1. By a clear rule of the due manner 2. The main end of it Particular rules for the preaching of the Word may be many but this is one most comprehensive that the Apostle gives if any speak let him speak as the Oracles of God If any speak that is clear from the rule what speaking is regulated and for brevity once exprest If any speak the Oracles of God let him speak them like themselves as the Oracles of God It is a chief thing in all serious actions to take the nature of them aright for this mainly regulates them and directs in their performance And this especially would be regarded in those things that are of highest worth and greatest weight in spiritual imployments wherein it is most dangerous and yet with us most ordinary to mistake and miscarry Were prayer considered as presence and speech with the great God the King of Glory Oh! how would this mould the mind what a watchful holy and humble deportment would it teach so that truly all directions for prayer might be summed up after this same model in this one if any Man pray let him speak as speaking with God just as here for preaching if any Man speak in that way let him do it as speaking from God that is as the Oracles of God Under this all the due qualifications of this holy work are comprised I shall name but these three which are prime and others may be easily reduced to these 1. Faithfully 2. Holily 3. Wisely In the first it s supposed that a Man have competent insight and Knowledge in these Divine Oracles that first he learn before he teach which many of us do not though we pass through the Schools and Classes and through the books too wherein these things are taught and bring with us some provision such as may be had there He that would faithfully teach of God must be taught of God be God-learned and this will help to all the rest to be faithful in delivering the message as he receives it not detracting or adding nor altering and as in setting forth that in general truths so in the particular setting them home declaring to his people their sins and his judgements following sin especially in his own people 2. Holily With that high esteem that reverence of the great majesty whose message he carries and the Divinness of the Message it self those deep mysteries that no created Spirits are able to fathom Oh! this would make us tremble in the dispensing of these Oracles considering our impurities and weaknesses and unspeakable disproportion to so high a task He had reason that said I am seiz'd with amazement and horrour or often as I begin to speak of God And with this humble reverence is to joyn ardent love to our Lord to his truth to his glory and his peoples Souls These holy affections stand opposite to our blind boldness in rushing on this sublime exercise as a common work our dead coldness in speaking things that our hearts are not warm'd with and so no wonder what we say doth seldom reach further than the ear or at furthest than the understanding and memory of our hearers There is a correspondence it is the heart speaks to the heart and the understanding and memory the same and the tongue speaks but to the ear further this holy temper shuts out all private passion in delivering Divine Truths it is high prophaning of his name and holy things to make them speak our private pleas and quarrels yea to reprove sin after this manner is a heinous sin to fly out into invectives that though not exprest so yet are aimed as blows of self revenge for injuries done to us or fancied by us this is to wind and draw the Holy Word of God to serve our unholy distempers and make it speak not his meaning but our own sure this is not to speak as the Oracles of God but basely to abuse the Word as impostors in Religion of old did their Images speaking behind them and through them what might make for their advantage True that the Word is to be particularly applyed to reprove most the particular sins that most abound amongst a people but this to be done not in anger but in love 3. Wisely By this I mean in the way of delivering it that it be done gravely and decently that light expressions and affected flourishes and unseemly gestures be avoided and that there be a sweet contemperature of authority and mildness But who is sufficient for these things Now you that hear would certainly meet and suit in this too If any hear let him hear as the Oracles of God not as a well tuned sound to help you to sleep an hour not as a humane Speech or Oration to displease or please you an hour according to the suiting of its strain and your palate Not as a School lesson to add somewhat to your stock of Knowledge to tell you somewhat you knew not before or as a feast of new notions Thus the most relish a preacher while till they try his gift and its new with them but a little time disgusts them But hear as the Oracles of God the discovery of sin and death lying on us and the discovery of a Saviour that takes these off the sweet word of reconciliation God wooing Man the great King intreating for peace with a company of rebels not that are too strong for him Oh! no but on the contrary he could utterly destroy in one moment These are the things brought you in this word Therefore come to it with sutable reverence with ardent desires and hearts open to receive it with meekness as the engrafted word that is able to save your Souls it were well worth one days pains of speaking and hearing that we could learn somewhat at least how to speak and hear henceforward to speak and hear aâ— the Oracles of God The other of ministring as of the ability that God giveth In this 1. Ability and that received from God for other there is none for any good work least for the peculiar ministration of his spiritual affairs in this House 2. The using of this ability received from him for them And this truly is a chief thing for Ministers and for each Christian still to
depend on the influence and strength of God to do all his works in that strength the humblest Christian how weak soever is the strongest There is a natural wretched independency in us that we would be the Authors of our own works and do all without him without whom indeed we can do nothing Learn we to go more out of our selves and we shall find more strength for our duties and against our tentations Faith's great work is to renounce self power and to bring in the power of God to be ours Happy they that are weakest in themselves sensibly so That word of the Apostle is theirs they know what it means though a riddle to the World when I am weak then am I strong Now the end of all is that in all God may be glorify'd c. All meet in this if they move in their straight line here they concenter not only these two sorts specify'd in this verse but all sorts of persons that use aright any gift of God as they are generally comprehended in the former verse for this end relates to all as it is exprest universally That in all in all persons and all things the word bears both and the thing it self extends to both Here we have like that of the heaven's a circular motion of all sanctified good it comes forth from God through Christ unto Christians and moving in them to the mutual good of each other returns through Christ unto God again and takes them along with it in whom it was and had its motion All persons and things shall pay this tribute even they that most wickedly seek to withold it but this the happiness of the Saints that they move willingly thus are sweetly drawn not forced or driven They are gained to seek and desire this to set in with God in the intention of the same end to have the same purpose with him his Glory in all And to prosecute his end by his direction the means and ways he appoints them This is his due as God and the declining from this squinting from this view to self ends especially in God's own peculiar work is high treason yet the base heart of Man leads naturally this way to intend himself in all to raise his own esteem or advantage in some way And thus the heart is so subtle in conveying that it will deceive the most discerning if they be not constant in suspecting and watching it This the great task to overcome in this point To have self under our feet and God only in our eye and purpose in all It is most reasonable his due as God the being of all not only of all supervenient good but even of being it self seeing all is from him that all be for him Rom. 11. ult For of him and through him and to him are all things to whom be glory for ever Amen As it is most just so it s most sweet to aim all at this that God be glorified the alone worthy and happy design that fills the heart with heavenliness and with a heavenly calmness sets it above the Clouds and Storms of these passions that disquiet low-self-seeking minds He is a miserable unsettled wretch that cleaves to himself and forgets God is perplexed about his credit and gain and base ends which are often broke and when he attains yet they and he shortly perish together when his estate or designs or any comforts fail how can he look to him whom he look't so little at before may not the Lord say Go to the gods whom thou hast serv'd and let them deliver and comfort thee Seek comfort from thy self as thou didst all for thy self What an appalement will this be But he that hath resigned himself and is all for God may say confidently that the Lord is his portion This is the Christians aim to have nothing in himself nor in any thing but in this tenure all for the Glory of my God my estate family abilities my whole self all I have and am And as the love of God grows in the heart this purpose grows the higher the flame rises the purer it is the eye daily the more upon it it is oftner in mind in all actions than before in common things the very works of our callings our very refreshments to eat and drink and sleep are all for this end and with a particular aim at it as much as may be even the thought of it often renewed throughout the day and at times generally applied to all our ways and employments It s that Elixir that turns thy ordinary works into gold into sacrifices by touch of it Through Iesus Christ. The Christian in Covenant with God receives all this way and returns all this way and he possesses and hath equal right with the Father to this glory as he is equally the spring of it with him as God but it s conveyed through him as Mediator that obtains all grace we receive and all glory we return and all our praise as our spiritual sacrifice is put into his hand as our high Priest to offer up for us that they may be accepted Now the holy ardour of the Apostles affections taken with the mention of this Glory of God carries him to a dexology as we term it a rendring of glory in the middle of his discourse Thus often we find in St. Paul likewise Poor and short liv'd the glory and grandeur of Men like themselves a shaddow and nothing but this solid and lasting Supream it is and abideth forever And the Apostles full of Divine affections and admiring nothing but God do delight in this and cannot contain from this at any time in their discourse it is always sweet and seasonable and they find it so And thus are spiritual minds a word of this nature falls on them as a sparkle on some matter that readily takes fire they are straight enflamed with it But alas to us how much is it otherwise the mention of the praises and glory of our God is to our hearts as a sparkle falling either into a puddle of water and foul water too or at least as upon green timber that much fire will not kindle so much moisture of our humours and corruptions that all dies out with us and we remain cold and dead But were not this a high and blessed condition to be in all estates in some willing readiness to bear a part in this song to acknowledge the greatness and goodness of our God and to wish him glory in all What are the Angels doing this is their business and that endless and seeing we hope to partake we would even here though in a lower key and not so tunebly neither yet as we may begin it and upon all occasions our hearts be often following in this sweet Note or offering at it To him be Glory and Dominion for ever Verses 12 13. 12. Beloved think it not strange concerning the fiery tryal which is to try you as though some strange thing
condition in itself though it portended no further Judgment the Lord hiding himself and the Spirit of Zeal and Prayer withdrawn and scarce any lamenting it or so much as perceiving it where our days either of solemn Prayer or Praises as if cause of neither and yet clear cause of both Truly M. B. we have need if ever to bestir our selves are not the Kingdoms at this present brought to the extream point of their highest hazard and yet who lays it to heart Inf. 2. Learn to give God right construction in all his dealings with his Church and with thy Soul for his Church there may be a time wherein thou shall see it not only tossed but to thy thinking covered and swallowed up with tears but wait a little it shall arrive safe This common stumbling stone walk by the light of the Word and the eye of Faith looking on it and thou shalt pass by and not stumble at it the Church mourns and Babylon sings sits as a Queen but for how long she shall come down and sit in the dust and Zion shall be glorious and put on her beautiful Garments and Babylon shall not look for another revelation to raise her again no she shall never rise The Angel took up a Stone like a great Milstone and cast it into the Sea saying Thus with violence shall the great City Babylon be thrown down and shall be found no more at all Be not sudden take God's work together do not judge of it by parcels it is indeed all Wisdom and Righteousness but we shall best discern the beauty of it when we look on it in the frame and when it shall be fully compleated and finisht and our eyes enlightned to take a fuller and clearer view of it than we can have here Oh! what wonder what endless wondering will it command We read of Ioseph hated and sold and imprison'd and all most unjustly but because within a leaf or two we find him freed and exalted and his Brethren coming Supplicants to him we are satisfied but the things that are for the present cloudy and dark our short hasty Spirits cannot learn to wait a little till we see the other side and what end the Lord makes we see Iudgment beginning at the House of God and this perplexes us while we consider not the rest what shall be the end of them that obey not the Gospel God begins the Judgment on his Church for a little time that it may end and rest upon his enemies for ever And indeed he leaves the wicked last in the punishment so as he makes use of them for the punishing of his Church they are his rod Isa. 10. But then when he hath done that work with them they are broken and burnt v. 16. and that when they are at the height of insolency and boasting not knowing what hand moves them and smites his People with them for a while till the da of their consuming come v. 24 25. let the vile enemy that hath shed our blood and insulted over us rejoyce in their present sparing and in mens procuring of it and pleading for it there is another hand whence we may look for Justice and though it may be the Judgment begun at us is not yet ended and that we may yet further and that justly find them our scourge yet certainly we may and ought to look beyond that unto the end of the Lord's work which shall be the ruin of his Enemies and the peace of his People and the glory of his Name Of them that obey not the Gospel The end of all the Ungodly is terrible but especially of such as heard the Gospel and have not received and obey'd it The Word hath in it both Unbelief and Disobedience and these are inseparable Unbelief is the grand point of Disobedience in it self and the spring of all other disobedience and the pity is men will not believe it to be thus They think it an easie and a common thing to believe who doth not believe Oh! but rather who does who hath believed our report were our own misery and the happiness that is in Christ believed were the riches of Christ and the love of Christ believed would not this perswade men to forsake their sins and the World to embrace him But men run away with an extraordinary fancy of believing and do not deeply consider what news the Gospel brings and how much it concerns them sometimes it may be they have a sudden thought of it and they think I will think on it better at some other time but when comes that time one business steps in after another and shuffles it out Men are not at leasure to be saved The Gospel of God His embassy of Peace of Men the riches of his mercy and free love opened up and set forth not simply to be lookt on but laid hold on The glorious holy God declaring his mind of agreement with Man in his own Son his blood streaming forth in it to wash away uncleanness and yet this Gospel not obeyed Sure the conditions of it very hard and the commands must be grievous that they are not hearkened to why judge you if they be The great command is that to receive that Salvation and the other is this to love that Saviour and there is no more perfect obedience is not now the thing and the obedience that is required that love makes it sweet and easie to us and acceptable to him This is proclaimed to all that hear the Gospel and the greatest part refuse it they love themselves and their lusts and this present World and will not change and so they perish They perish what 's that what is their end I will answer that but as the Apostle doth and that is even asking the question over again what shall be their end There is no speaking of it a Curtain drawn silent wonder expresses it best telling it cannot be exprest how then shall it be endured It is true that there be resemblances used in Scripture giving us some glance of it we hear of a burning Lake a Fire that goes not out and a Worm that dies not but these are but shadows to the real misery of them that obey not the Gospel Oh! to be filled with the wrath of God the ever living God for ever What words or thoughts can reach it Oh! Eternity Eternity Oh! that we did believe it This same paralel is continued in the following Verse in other terms for the clearer expression and deeper impression of it Verse 18. And if the righteous scarcely be saved where shall the ungodly and sinner appear IT is true then that they are scarce saved even they that endeavour to walk uprightly in the ways of God that 's the Righteous here they are scarcely saved That imports not any uncertainty or hazard in the thing it self to the end in respect of the purpose and performance of God but only the great difficulties and hard encounters in the way
above shall always satisfie and never cloy When the chief Shepherd shall appear and that shortly this moment will shortly be out What is to be refused in the way to this Crown all labour sweet for it And what is there here to be desired to stay your hearts that we should not most willingly let go to rest from our labours and receive our Crown Was ever any man sad that the day of his Coronation drew nigh no envy nor jealousies all Kings each his Crown and each rejoycing in the glory of another and all in his who that day shall be all in all Verse 5. 5. Likewise ye younger submit your selves unto the elder yea all of you be subject one to another and be clothed with humility for God resisteth the proud and giveth grace to the humble SIN hath disordered all nothing to be found but distemper and crookedness in the condition and ways of Men towards God and one towards another till a new Spirit come in and rectifie all and very much of that redress lies in this particular grace of humility here recommended by the Apostle That regulates the carriage of the younger towards the elder 1. Of all Men one to another 2. Towards God 1. The younger to be subject to the elder Which I take so of difference of years that it hath some aspect to the relation of those that are under the discipline and government of the Elders who though not always so in years however ought to suit that name in exemplary gravity and wisdom It is no Seignory but a Ministry yet there is a sacred authority in it rightly carried that both duely challenges and effectually commands that respect and obedience which is fit for the right order and government of the House of God The Spirit of Christ in his Ministers is the thing that makes them truly Elders and truly worthy of double honour and without that Men may hunt respect and credit by other parts and the more they follow it the faster it flies from them or if they catch any thing of it they only grip but a shadow Inf. Learn you my Brethren that obedience due to the discipline of Gods House This is all we plead for in this point And know if you refuse it and despise the Ordinance of God he will resent the indignity as done to him And Oh! that all that have that charge of his House upon them would mind his interest wholly and not rise in conceit of their power but wholly imploy and improve it for their Lord and Master and look on no respect to themselves as for themselves desirable but only so far as is needful for the profitable discharge and advance of his work in their hands What are differences and regards of Men how empty a vapour and whatsoever it is nothing lost by single and entire love of our Lord's glory and total aiming at that Them that honour him he will honour and those that despise him shall be despised But though this likewise implies I conceive somewhat in it relative to the former subject yet certainly 't is more extended in its full intendment and directs touching the difference of years the Suâ—jection that is respect and reverence due from younger to elder persons The presumption and unbridledness of youth requires thepressing and binding on of this rule And it is of undeniable equity even written in nature due to Aged persons but doubtless those reap this due fruit in that season the most that have ripened it most by the influence of their grave and holy carriage 't is indeed a Crown but when when found in the way of righteousness there it shines and hath a kind of royalty over youth otherwise a graceless old age is a most despicable and lamentable â—ight What gains an unholy old Man or Woman by their scores of years but the more scores of guiltiness and misery and their white hairs speak nothing but ripeness for wrath Oh! to be as a tree plaâ—ted in the House of the Lord bringing forth fruit in old age much experience in the ways of God and much disdain of the World and much desire of the love of God heavenly temper of mind and frame of life this is the advantage of many years but to have seen and felt the more misery and heapt up the more sin the greatest boundle of it against the day of wrath a woful treasure of it threescore or threescore and ten years a gathering and with so much increase every Day no vacancy no dead years no not a Day wherein it was not growing A sad reflection to look back what have I done for God and find nothing but such a world of sin committed against him how much better he that gets home betimes in his youth if once delivered from sin and death at one with God and some way serviceable to him or desiring to be and hath a quick voyage having lived much in a little time All of you be subject one to another This yet further dilates the duty makes it universally mutual one subject to another This turns just about the vain contest of Men that arises from the natural mischief of of self-love every one would carry it and be best and highest The very Company of Christ and his exemplary lowliness and the meanness of himself and those his followers all these did not bar out this frothy foolish question who should be greatest and so far disputed as into a heat about it a strife amongst them Now this rule is just opposite each strive to be lowest subject one to another This doth not annul either Civil or Church Government nor those differences that are grounded upon the Law of Nature or of Civil Society for we see immediately before such differences allowed and the particular duties of them recommnended but those only that all due respect according to their Station be given by each Christian to another and though there cannot be such a subjection of Masters or Parents to their Servants and Children as is due to them from these yet a lowly meek carrying of of their authority a tender respect of their youth receiving of an admonition from them duly qualify'd is that which suits with the rule And generally not delighting in the trampling on or abusing of any but rather seeking the credit and good esteem of all as our own Taking notice of that good in them wherein they are beyond us for all hath some advantage and none hath all And in a word and 't is that of St. Paul like this of our Apostle here let this be all the strife who shall put most respect each on another according to the capacity and station of each one in giving honour go each one before another Now that such carriage may be sincere no empty compliment or court holy water as they speak but a part of the solid holiness of a Christian the Apostle requires the true principle of such deportment the