unto God looking upon misery as a sufficient incentive of pity and mercy without the ingredient of any other consideration 'T is a pure vulgar piece of goodness to be helpful and bountiful to Friends or to such as are within appearance of requital 't is a trading kind of Commerce that but pity and bounty that needs no inducements but the meeting of a fit Object to work on where it can expect nothing save only the priviledge of doing good which in it self is so sweet is God-like indeed who is rich in bounty without any necessity yea or possibility of return from us for we have neither any thing to confer upon him nor hath he need of receiving any thing who is the spring of Goodness and of Being And that we may the better understand him in this he is pleas'd to express this merciful nature in our notion and language by bowels of mercy and pity and the stirring and sounding of them and Ps. 103. The pity of a Father and Is. 49. of a Mother nothing tender and significant enough to express his compassions Hence our Redemptions Is 63. 9. hence all our hopes of Happiness The gracious Lord saw his poor Creatures undone by sin and no power in Heaven nor in Earth able to rescue but his own alone therefore his pity was moved and his hand answers his heart his own arm brought Salvation he sent the Deliverer out of Sion to turn away iniquity from Iacob And in all exigences of his Children he is overcome with their Complaints cannot hold out against their moanings he may as Ioseph seem strange for a while but cannot act that strangeness long his heart moves and sounds to theirs gives the Eccho to their Griess and Groans as they say of two strings that are perfect Unisons touch the one the other also sounds Ier. 31. 19. Oh the unspeakable priviledge to have him for our Father who is the Father of Mercies and Compassions and those not barren fruitless pityings for he is withal the God of all consolations do not think that he can shut out a bleeding Soul that comes to him and refuse to take and to bind up and heal a broken heart that offers it self to him puts it self into his hand and intreats his help doth he require pity of us and doth he give it to us and is it not infinitely more in himself all that is in Angels and Men is but an insensible drop to that Ocean Let us then consider both that we are oblig'd to pity especially to our Christian Brethren and to use all means for their help within our reach to have bowels stirr'd with the reports of such bloodsheds and cruelties as come to our ears and to bestir our selves according to our Places and Power for them but sure all are to move this one way for their help to run to the Throne of Grace if your bowels sound for your Brethren let them sound that way for them to represent their estate to him that hath highest both pity and power for he expects to be rememoranced by us he put that office upon his People to be his Recorders for Zion and they are Traytors to it that neglect the discharge of that place Courteous The former relates to the Afflictions of others this to our whole carriage with them in any condition and yet there is a particular regard of it in communicating good supplying their wants or comâ—orting them that are distress'd that it be not done or rather I may say undone in doing with such supercilious roughness venting either in looks or words or any way that sowrs it and destroys the very being of a Benefit and turns it rather into an injury and generally the whole Conversation of Men is made unpleasant by cynical harshness and disdain This the Apostle recommends is contrary to that Evil not only in the Superfice and outward Behaviour No Religion doth not prescribe nor is satisfied with such courtesie as goes no deeper than words and gestures which sometimes is most contrary to that singlâ—ness Religion owns these are the upper Garments of Malice siluting him aloud in the Morning whom they are undermining all the day and sometimes tho' more innocent yet it may be troublesome meerly by the vain affectation and excess of it and even this becomes not a wise Man much less a Christian an over study or acting of that is a token of emptiness and is below a solid mind though they know such things and could outdo the studiers of it yet they as it indeeds deserves do despise it Nor is it that graver and wiser way of external plausible Deportment that answers fully this Word 't is the outer half indeed but the thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radical sweetness in the Temper of the Mind that spreads it self into a Man's Words and Actions and this nâ—t meerly natural a gentle kind disposition which is indeed a natural advantage that some have but this is spiritual from a new Nature descended from Heaven and so in its Original and Nature far excels the other supplies it where it is not in Nature and doth not only increase it where it is but elevates it above it self renews it and sets a 〈◊〉 excellent stamp upon it Religion is in this mistaken sometimes in that men think it imprints an unkindly roughness and austerity upon the mind and carriage indeed it bars and banishes all vanity and lightness and all compliance and easie partaking with sin Religion strains and quite breaks that point of false and injurious courtesie to suffer thy Brother's Soul to run hazard of perishing and to share of his guiltiness by not admonishing him after that seasonable and prudent and gentle manner for that indeed would be studied that becomes thee as a Christian and that particular reâ—â—â—ctive manner that becomes thy Station These things rightly qualifying it it doth no wrong to good manners and the courtesie here enjoyn'd but is truly a part of it by due admonishments and reproofs to seek to reclaâ—â— a Sinner 't were worst unkindness not to do 't thou shalt not hate thy Brother c. But that which is true lovingness of heart and carriage Religion doth not only no way prejudice but you see requires it in the Rule and where it is wrought in the Heart works and causes it there fetches out that crookedness and harshness that is otherwise invincible in some humours Isa. 11. Makes the Wolf dwell with the Lamb. This Christians should study and belie the prejudices of the World that they take up against the Power of Godlinefs to be inwardly so Minded and of such outward Behaviour as becomes that Spirit of Grace that dwells in them to endeavour to gain those that are without by their kind obliging Conversation In some copies 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humble and indeed as this is excellent in it self and a chief character of a Christian it agrees well with all these
in Heaven it shall be done for them of my Father which is in Heaven But alas where is ours The greatest part of Hearts say nothing and others with such wavering and such a jarring harsh noise being out of tune earthly too low set that they spoil all and disappoint the Answers Were the Censer fill'd with those united Prayers Heaven-wards it would be fill'd with Fire Earth-wards against the Enemies of the Church And in your private Society seek unanimously your own and each anothers Spiritual Good not only agreeing in your affairs and civil converse but having one heart and mind as Christians to eat and drink together if no more is such Society as Beasts may have to do these in the excess to guzzle and drink intemperately together is a Society woâ—se than that of Beasts and below them to discourse together of civil business is to converse as men but the peculiar converse of Christians in that notion as born again to Immortality an unfading Inheritance above is to further one another towards that to put one another in mind of Heaven and things that are Heavenly And 't is strange that men that profess to be Christians when they meet either fill one anothers ears with Lies and prophane Speeches or with Vanities and Trifles or at the best with the Affairs of Earth and not a word of those things that should most possess the Heart and where the minds should be most set but are ready to reproach and taunt any such thing in others What are you asham'd of Christ and Râ—ligion Why do you profess it then Is there such a thing think ye as Communion of Saints if not why say you believe it 'T is a Truth think of it as you will the Publick Ministry will profit little any where where a People or some part of them are not thus one and do not live together as of one mind and use diligently all due means of edifying one another in their holy Faith How much of the primitive Christians praise and profit is involv'd in the word they were together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord with one mind and so they grew the Lord added to the Church Consider 1. How the Wicked are one in their ungodly Designs and Practices the Scales of Leviathan as Luther expresses are linkt together shall not the Lord's Followers be one in him They unite to undermine the Peace of the Church shall not the Godly joyn their Prayers to countermine them 2. There is in the Heart of all the Saints one Spirit how can they be but one since they have the same purpose and journey tend to the same home and why shall they not walk together in that way When they shall arrive there they shall be fully one and of one mind not a jar nor difference all their Harps perfectly in tune to that one new Song Having Compassion This testifies that 't is not a bare speculative agreement of opinions that is the badge of Christian Unity for this may accidentally be where there is no further Union but that they are themselves one have one life in that they feel how it is one with another there is a living sympathy amongst them as making up one Body animated with one Spirit for that 's the reason why the Members of the Body have that mutual feeling even the remotest and distantest and the most excellent with the meanest this the Apostle urges at large Rom. 12. 4. and 1 Cor. 12. And this lively Sense is in every living Member of the Body of Christ towards the whole and towards each other particular part This makes a Christian rejoyce in the welfare and good of another as if it were his own and feel their griefs and distresses as if himself were really sharer in them for the word comprehends all feeling together feeling of jâ—y as well as of grief Heb. 13. 3. 1 Cor. 12. 26. And always where there is most of Grace and of the Spirit of Jesus Christ there is most of this Sympathy The Apostle St. Paul as he was eminent in all Grace had a large Portion of this 2 Cor. 11. 29. And if this ought to be in reference to their outward condition much more in spiritual things rejoycing at the increases and flourishing of Grace in others That base envy that dwells in the hearts of rotten Hypocrites that would have all ingross'd to themselâ—es argues that they move not further than the compass of self that the pure love of God and the sincere love of their Brethren flowing from it is not in them but when the heart can unfeigneâ—ly rejoyce in the Lords bounty to others and the lustre of Grace in others far out-shining their own truly 't is an evidence that what Grace such a one hath is upright and good and that the law of Love is engraven in their hearts And where that is there will be likewise on the otherside a compassionate tender sense of the infirmities and frailties of their Brethren Whereas some accouâ—t it a sign of much advancement and spiritual proficiency to be able to sit upon the qualifications and actions of othâ—rs and to lavish out severe censures round about them to sentence one weak and of poor abilities and another proud and lofty and a third covetous c. And thus to go on in a Censor-like-magisterial strain it were truly an evidence of more Grace not to get upon the Bench to judge them but sit down rather and mourn for them when they are manifestly and reaâ—ly faulty and for their ordinary infirmiâ—ies to consider and bear them These are the characters we find in the Scriptures of stronger Christians Rom. 15. 1. Gal. 6. 1. This holy and humble sympathy argues indeed a strong Christian and nothing truly as one says shews a spiritual Man so much as the dealing with another Mans sin far will he be from the ordinary way of insulting and trampling upon the weak or using rigour and bitterness even against some gross falls of a Christian but will rather vent his compassion in tears than his passion in fiery raylings will bewail the frailty of Man and or dangerous condition in this Life amidst so many snares and tentations and such strong and subtle enemies 2dly As this sympathy works to particular Christians in their several conditions so by the same reason it acts and acts more eminently towards the Church and the publick Affairs that concern its good And this is it that we find hath breath'd forth from the hearts of the Saints in former times in so many pathetical complaints and Prayers for Sion Thus David in his saddest times when he might seem most dispensable to forget other things and be wholly taken up with lamenting his own fall Psal. 51. yet even there he leaves not out the Church ver 17. in thy good pleasure do good to Zion And his heart broken all to pieces yet the very pieces cry no less for the building of
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
propension of his heart towards them The Eye is the servant of the affection turns readily that way most where the heart is Therefore thus the Lord is pleased to speak of his love to his own he views still all the world but he looks upon them with a peculiar delight his eye still on them as it were towards them from all the rest of the world tho he doth not alwaies let them see these his looks for 't is not said they alwayes are in sight of it no not here yet still his Eye is indeed upon them by the beauty of Grace in them his own work indeed the beauty that he himself hath put upon them And so the other of his Ear too he is willing to do for them what they ask he loves even to hear them speak finds a sweetness in the voice of their Prayers that makes his ear not only open to their Prayers but desirous of them as sweet Musick Thus he speaks of both Cant. 2. 14. My dove let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comely 2. His good Providence and readiness to do them good to supply their wants and order their affairs for them to answer their desires and thus to let them find the fruits of that love that so leads his eye and ear towards them his eye is upon them he is devising and thinking what to do for them 't is the thing he thinks on most his eyes are on all but they are busied as he is pleased to express it they run to and fro through the earth to shew himself strong in behalf of them whose heart is perfect towards him c. 2 Chron. 16. 9. so Deut. 11. 12 his Eyes all the year on the land And no wonder then he answers their Suits in what is good for them when it is still in his thoughts before he prevents they cannot be so mindful of themselves as he is of them This is an unspeakable Comfort when a poor Believer is in great perplexity of any kind in his outward or spiritual condition Well I see no way I am blind in this but there are eyes upon me that see well what is best the Lord is minding me and bringing about all to my advantage I am poor and needy indeed but the Lord thinketh on me that casteth the ballance Would not a man tho he had nothing think himself happy if some great Prince were busily thinking how to advance and inrich him much more if a number of Kings were upon this thought and devising together yet these thoughts might perish as the Psalmist speaks how much solider happiness is it to have him whose power is greatest and whose thoughts sail not eying thee and devising thy good and asking us as it were What shall be done to the man whom the King will honour And his Ears What suits thou hast thou mayst speak freely he will not refuse thee any thing that is for thy good O! but I am not righteous and all this is for them only yet thou wouldst be such a one wouldst thou indeed then in part thou art as he modestly and wisely chang'd the name of Wisemen into Philosophers art thou not righteous yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of Righteousness thou art then one of these but if still thine own unrighteousness be in thine eye it may and should be so to humble thee but if it should scare thee from coming unto God and offering thy suits with this perswasion that his ear is open make thee think that his favourable eye is not toward thee yet there is mercy creep in under the Robe of his Son thou art sure he is Iesus Christ the righteous and that the Father's eye is on him with delight and then it shall be so on thee being in him and put thy petitions into his hand that is Great Master of Requests thou canst not doubt that he hath access and that ear open which thou thinkest shut to thee The Exercise of Prayer being so important and bearing so great a part in the life and comfort of a Christian it deserves to be very seriously considered We will therefore subjoyn some few Considerations concerning it 1. Prayer is considerable in a threefold Notion 1. As a duty we owe to God being he from whom we expect and receive all 't is a very reasonable homage and acknowledgement thus to testify the dependance of our Being and Life on him and the dependance of our Souls upon him for Being and Life and all good that we be daily Suiters before his Throne and go to him for all 2. As the Dignity and the delight of a spiritual Mind to have so near access unto God and such liberty to speak to him 3. As a proper and sure means by Divine Appointment and Promise of obtaining at the hands of God those good things that are needful and convenient for us And altho some Believers of lower Knowledge do not it may be so distinctly know and others not so particularly consider all these in it yet there is a latent Notion of all these in the heart of every Godly Person that stirs them and puts them on to the constant use of prayer and to a love of it And as they are in these respects inclin'd and bent to the exercise of prayer the Lord's ear is in like manner inclin'd to hear their prayer in these respects 1. He takes it well at their hands that they do offer it up as due worship to him that they desire thus as they can to serve him accepts of those offerings graciously passes by the imperfections in them and hath regard to their sincere intention and desire 2. It pleases him well that they delight in Prayer as converse with him that they love to be much with him and to speak to him often and still aspire by this way to more acquaintance with him that they are ambitious of this 3. He willingly hears their prayers as the Expressions of their Necessities and Desires being both rich and bountiful loves to have blessings drawn out of his hands that way as full breasts delight to be drawn the Lord's Treasure always full and therefore always Communicative In the first respect prayer is acceptable to the Lord as Incense and Sacrifice as David desires the Lord receives it as Divine Worship done to him In the second prayer is as the Visits and sweet Entertainment and Discourse of Friends together and so pleasing to the Lord the free opening of the mind pouring out of the heart to him as 't is called in the Psalm and so done calls it his Words and his Meditation and the Word for that signifies Discourse or Conference And in the third sense he receives prayer as the suites of petitioners that are in favour with him and that he readily accords to And thus the words for Supplication in the Original and the word here for Prayer and
guilt of sin setting his strong shoulder to remove that Mountain he made way or access for Man unto God This the Apostle hath excellently Eph. 2. He hath reconciled us by his cross having slain the enmity he kill'd the quarrel betwixt God and us killed it by his death brings the Parties together and hath laid a sure Foundation of Agreement in his own Sufferings appeases his Fathers wrath by them and by the same appeases the Sinners Conscience All that God hath to say in point of Justice is answered there all that the poor humbled sinner hath to say is answered too Offered up such an Attonement as satisfies the Father so he is content that sinners come in and be reconciled and then Christ gives notice of this to the Soul to remove all Jealousies it is full of fear though it would dare not approach unto God apprehending him a consuming Fire They that have done the offence are usually the hardest to reconcile because they are still in doubt of their pardon but Christ assures of a full and hearty forgiveness quenching the flame and wrath of God by his blood No says Christ upon my Warrant come in you will now find my Father otherwise than you imagin he hath declared himself satisfied at my hands and is willing to receive you to be heartily and throughly Friends never to hear a word more of the quarrel that was betwixt you a full Oblivion And if the Soul bear back still through distrust he takes it by the hand and draws it forward leads it into his Father as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports presents it to him and leaves not the matter till it be made a full and sure agreement But for this purpose that the Soul may be able and willing to come unto God the sufferings of Christ take away that other Impediment as they satisfie the sentence and so remove the guiltiness of sin so he hath by them purchased a deliverance from the tyrannous power of sin that detains the Soul from God after all the way made for it And he hath a power of applying his Sufferings to the Souls deliverance in that kind too he opens the Prison Doors to them that are led Captive and because the great chain is upon the heart willingly enthralled in sin he by his Sovereign power takes off that frees the heart from the love of sin shews what a base slavish condition it is in by representing in his effectual way the goodness of God his readiness to entertain a returning sinner the sweetness and happiness of Communion with him powerfully perswades the heart to shake off all and without further delay to return unto God as to be received into favour and friendship so to walk in the way of friendship with God to give up it self to his Obedience to disdain the vile service of sin and live sutable to the dignity of fellowship and Union with God And there is no other but the power of Christ alone that is able to effect this to perswade a sinner to return to bring home a heart unto God Common mercies of God though they have a leading faculty to repentance Rom. 2. yet the rebellious heart will not be led by them The Jâ—dgements of God publick or personal though they should drive us to God yet the heart unchanged runs the farther from God do we not see it by our selves and other sinners about us look not at all towards him that smiles much less return or if any sadder thoughts arise that way upon the surprize of an affliction how soon vanish they whether the stroke abateing or the heart by time growing hard and sensless under it Indeed where it is renewed and brought in by Christ thâ—n all other things have a sanctified influence according to their quality to stir up a Christian to seek after nearer Communion closer walk and more access to God But leave Christ out I say all other means work not this way neither the works nor word of God sounded daily in his ear return return Let the noise of the rod speak it too and both joyn together to make the cry the louder yet the wicked will do wickedly will not hearken to the voice of God will not see the hand of God lifted up will not be perswaded to go in and seek peace and reconcilement with God though declaring himself provoked to punish and to behave himself as an enemy against his own people How many are there that in their own particular have been very sharply lasht with divers scourges on their bodies or families and yet are never a whit the nearer God for it all hearts as proud and earthly and vain as ever and lay on as much and they will still be the same Only a Divine Vertue going forth from Christ lifted up draws Men unto him and being come to him he brings them unto the Father Obs. 1. You that still are Strangers to God who declare your selves to be so live as Strangers far off from him do not still continue to abuse your selves so grosly Can you think there is any consolation yours that is in the sufferings of Christ while it is so evident they have not gained their end upon you have not brought you to God Truly most of you seem to think that our Lord Jesus suffered rather to the end we might neglect God and disobey him securely than to reduce us to him Hath he purchas'd you a liberty to sin or is not deliverance from sin which alone is true liberty the thing he aimed at and agreed â—or and laid down his life for 2. Why let we still his blood run in vain as to us He hath by it opened up our way to God and yet we refuse to make use of it Oh! how few come in They that are brought unto God and received into friendship with him they entertain that friendship they delight in his company love to be much with him is it so with us 2. By being so they become like him know his will daily better and grow more sutable to it in the most nothing of this 3. But even they that are brought unto God may be faulty in this in part not applying so sweet a Priviledge can comply and be too friendly with the vain World can pass many days without a lively Communion with God not aspiring to the increase of that as the thing our Lord hath purchas'd for us and that wherein all our happiness and welfare lyes here and hereafter your hearts cleaving to folly and not delighting your selves in the Lord not refresht with this nearness to him and Union with him your thoughts not often on it and your study to walk conform to it Certainly it ought to be this and you would be perswaded to endeavour it may be thus with you 4. Remember this for your Comfort that you as are brought unto God by Jesus Christ you are kept in that Union by him it s a firmer knot than
sure if God be able to make his party good pride shall not escape ruin he will break it and bring it low for he is set upon that purpose and will not be diverted But he giveth grace Pours out plentifully upon humble hearts his sweet dews and showers slide off the Mountains and fall on the low Valley of humble hearts and make them pleasant and fertile The swelling heart puft up with a fancy of fullness hath no room for Grace is lift up is not hollow'd and sitted to receive and contain the graces that descend from above and again as the humble heart is most capable as emptied and hollowed can hold most so it is most thankful acknowledges all as received but the proud cries all his own the return of Glory that is due from Grace comes most freely and plentifully from an humble heart and he delights to enrich it with Grace and it delights to return him Glory the more he bestows on it the more it desires to honour him withal and the more it doth so the more readily he bestows still more upon it and this is the sweet intercourse betwixt God and the humble Soul this is the noble ambition of humility in respect whereof all the aspirings of pride are low and base when all is reckoned the lowliest mind is truly the highest and these two agree so well that the more lowly it is 't is thus the higher and the higher thus it is still the more lowly Oh! my Brethren want of this is a great cause of all our wants why should our God bestow on us what we would bestow on our idol-self or if not to idolize thy self yet to idolize the thing the gift that grace bestowed to fetch thy believing and comforts from that which is to put it in his place that gave and to make Baal of it as may be read Hosea 2. 8. Now he will not furnish thee thus to his own prejudice therein seek to have thine heart on a high design seeking Grace still not to rest in any gift nor to grow vain and regardless of him upon it If we had but this fixed with us what gift or grace I seek what comfort I seek it shall no sooner be mine but it shall all be thine again and my self with it I desire nothing from thee but that it may come back to thee and draw me with it unto thee this is all my end and all my desire The thing thus presented would not come back so often unanswered This is the only way to grow quickly rich come still poor to him that hath enough ever to enrich thee and desire of his riches not for thy self but for him mind entirely his Glory in all thou hast and seekest to have what thou hast use so and what thou wantest vow it so let it be his in thy purpose even before it be thine in possession as Hanna did in her suit 1 Sam. 1. 11. for a Son and thou shalt obtain as she did and then as she was be thou faithful in the performance Him whâ—m I received says she by petition I have returned to the Lord. It is no question the secret pride and selfness of our hearts that prejudges much of the bounty of his hand in the measure of our Graces and the sweet embraces of his love which we should otherwise find The more we let go of our selves still the more should we receive of himself Oh foolish we that refuse so blessed an exchange To this humility as in these words 't is taken in the notion of our inward thoughts touching our selves and carriage in relation to others the Apostle joyns the other Humility in relation to God being indeed the different actings one and the same Grace and inseparably connexed each with the other Verse 6. Humble your selves therefore under the mighty hand of God that he may exalt you in due time THIS is prest by a reason of equity and necessity both in that word the mighty hand of God he is Sovereign Lord of all and all things do obeisance to him Therefore it is just that you his People professing Loyalty and Obedience to him be most submissive and humble in your subjection to him in all things Again the necessity his mighty hand There is no striving it is a vain thing to flinch and struggle for he doth what he will and his hand is so mighty that the greatest power of the creature is nothing to it yea it is all indeed derived from him and therefore cannot do any whit against him if thou wilt not yield you must yield if thou will not lead you shall be palled and drawn therefore submission is your only course The third reason is of Utility or certain Advantage as there is nothing gain'd yea you are certainly ruin'd by reluctance so this humble submission is the only way to gain your point What would you have under any affliction but be delivered and raised up thus alone you attain that humble your selves and he shall raise you up in due time This is the end why he humbles you lays weights upon you that you may be deprest Now when it is gained that you are willingly so then the weights are taken off and you are lifted up by his gracious â—and otherwise it is not enough that he hath humbled you by his hand unless you humble your selves under his hand many have had great and many pressures 〈◊〉 afâ—liction after another and been humbled and yet not humble as they commonly express the difference humbled by force in regard of their outward condition but not humbled in their inward temper and therefore as soon as the weight is off as heaps of Wool they rise up again and grow as big as they were â—nf If we would consider this in our particular trials and aim at this deportment it were our wisdom are they not mad that under any stroke quarrel or struggle against God what gain your Children thus at your hands but more blows not only is this an unâ—eemly and unhappy way openly to resist and strive but even secretly to fret and grumble for he hears the least whispâ—â—ing of the heart and looks most how that behaves it self under his hand Oh! humble acceptance of his chastisement is our duty and our peace that which gains most on the heart of our Father and makes the rod soonest fall out of his hand And not only would we learn this in our outward things but in our spiritual condition as the thing the Lord is much taken with in his Children there is a stubbornness and freting of Heart concerning our Souls that arises from pride and untamedness of our nature and yet some take a pleasure in it touching the matter of comfort and assurance if it be with held or which they take more liberty in be it sanctification and victory over sin they seek and yet find little or no success but the Lord holding them at under in these they then vex