from 2 King 20.6 And I will add unto thy dayes fifteen years and I will deliver thee and this city out of the hand of the king of Assyria The Report of which flying abroad all the Princes round about him stood in awe of him his Neighbours sent him presents his Treasures were increased yea Nations remote and those of no small Power as the King of Babylon reckoned to be Seven hundred Miles distant from Ierusalem sent Congratulatory Embassyes to his Court. Well then Hezekiah was looked upon as one highly in favour with God Honoured of Men courted on every side with costly and precious Presents and so grew full of Treasure and Wealth When such strong Winds fill the Sails it is hard to stear right This was the benefit done to him all things fell out according to his Hearts desire and concurred to the lifting up his Heart Hezekiah rendred not according How can that be He was an holy Man and a thankful Man He penneth a Psalm of Thanksgiving and sung it yearly as a Memorial of God's Mercies to him Isa. 38.9 The writing of Hezekiah king of Iudah when he had been sick and was recovered of his sickness God will not be complemented with It is not Words and Ceremonies Formal Acknowledgments and Dayes of Thanksgiving that God standeth upon but Holy and Humble Carriage under Mercies and therefore Hezekiah though he rendred somewhat to God he rendred not according there was a defect which is here charged as his Sin He should have carryed it more humbly as holding his Life and Kingdom and every thing of the Grace of God 2. The Proof and Argument How doth it appear that he rendred not according His heart was lifted up There is a two-fold lifting up of the Heart In a way of Zeal and Incouragement in the Lords wayes So it is said of Iehosaphat 2 Chron 17.5 6. That he had presents and riches and honours in abundance and his heart was lift up in the wayes of the Lord. Moreover he took away the high places and groves out of Iudah This is a good lifting up when a Man groweth chearful and undaunted in the Lords work and therefore falleth a reforming whatever it cost him He knoweth the God of his Mercies will bear him out But there is a carnal lifting up of the Heart in a way of Pride and vain Glory or daring Violence and Oppression Thus it is said of Amaziah after he had smitten the Edomites 2 Chron. 25 19. That his heart was lifted up to boast And this was in part Hezekiahs Sin Indeed it is not easie to state the kind of his Pride 1. Whether the Pride of Arrogancy or self-ascription or taking Gods part to himself as if the Blessings were merited by him a Disease incident to the Creature when exalted Deut. 9.4 Speak not thou in thine heart after that the Lord thy God hath cast them out from before thee saying For my righteousness the Lord hath brought me in to possess this Land And therefore God puts in a caution against it 2. Or else conceit musing upon and admiring his own greatness as the king of Babylon strutteth and vaunteth Is not this great Babylon which I have built for the house of the kingdom by the might of my power and for the honour of my Majesty Dan. 9.30 Pride of all Sins puts Men upon vain Musings Luke 1.51 He hath scattered the proud in the imaginations of their hearts Proud Men of all others are subject to imaginations or self-admiring thoughts His Heart was too much tickled In the Story it is said when Merodach Baladan sent Letters and a Present to Hezekiah Isa. 39.2 He was glad of them wherein the secret intimation of his Spirit was discovered Or else 3. The Pride of Security or Self-dependance When we are well God is forgotten good Men are apt to sleep upon a Carnal Pillow or Bolster and dream many a pleasant dream till God taketh it away from under their heads Psalm 30.6 And in my prosperity I said I shall never be moved Carnal Confidence is very Natural Or 4. The Pride of vain Glory or Ostentation He seemeth to be tainted with a spice of that vanity by shewing his Treasure to the Embassadours of the King of Babylon He shewed them the house of his precious things the silver and the gold and the spices and the precious ointment and all the house of his armour and all that was in his treasures there was nothing in his house nor in all his dominion that Hezekiah shewed them not Isa. 39.2 Whether one or more or all I will not determine they are all branches of the same Root Certainly vain Men are apt to be puffed up in all these kinds that have had deliverances far less strange than was this of Hezekiah 3. Come we now to explain the Punishment and sad Effects of this great Failing Wrath was upon him and upon Iudah and Ierusalem 1. Upon his particular Person wrath was upon him There is a near link between Pride and Wrath. His heart was lifted up and presently wrath was upon him Prov. 18.12 Before destruction the heart of man is haughty It is a sure sign of the loss of our Comforts Parts Estate Children Authority when we grow proud of them It is a sin that God deeply detesteth and will severely chasten it even in his own dearest children Wrath was upon him Sentence was passed but Execution respited All was well for the present Wrath is said to be upon us as soon as Sentence is passed Men think not so but God judgeth so Wrath was upon him Doth it stay there No. 2. Upon his People It followeth and upon all Iudah and Ierusalem The whole Land smarts for the Sins of Magistrates delirant Reges Kings offend Hezekiahs heart was lifted up Plectuntur Achivi the People are punished Iudah and Ierusalem are obnoxious to the stroke of Gods Vengeance But how can this stand with the Lords Justice What hath these sheep done As David said in a like case 2 Sam. 24.17 I Answer They had done enough to ruin them long since Hezekiah's Sin was not the main cause but one great occasion of hastning the Judgement Sometimes God takes occasion to punish Magistrates for the Peoples Sin Prov. 28.2 For the transgression of a land many are the princes thereof The Government is often altered and they are tossed from hand to hand as a just Punishment At other times the People are punished for the Magistrates Sins Zach. 10.3 Mine anger was kindled against the shepherds and I punished the goats A great Oak cannot fall but all the little shrubs about it suffer loss On the other side when the burning beginneth at a Cottage it may increase till it come to the Palace If the dispensation seem harsh remember that God would involve us in one anothers Judgments to make us more careful of one anothers Duties That when Magistrates transgress the People may mourne and with that Modesty which will
see an infinite Sea of all Perfections 2. Consider What God will be to his People in his Providence in his Covenant 1. In his â—rovidence In his Works he discovereth his Nature As he is a powerful God â—o nothing can be done but his leave and hand is in it and it is governed by his Counsel and Will Your Persecutors cannot stir or move or breath without him The Saints are in his hand Deut. 33.3 Yea he loved the People all his Saints are in thy Hand We are in a Friends hand Iohn 6.20 It is I be not afraid His Goodness God is concerned in the Condition of his People as well if not more than themselves they do not suffer but he Sympathizeth Isa. 63. â— In all their Afflictions he is afflicted and the Angel of his presence saved them in his Love and in his Pity he redeemed them and he bare them and carried them all the days of old Zech. 2.8 He that toucheth you toucheth the Apple of his Eye In short he is full of tenderness and moderation His Wisdom we may trust his Wisdom in carving out a Portion for us better than our own understanding Should it be according to thy Mind Job â—4 3â— Men would have all things done according to their own Will â—o better let God alone with it for he is a God oâ— Judgment and guideth all things with great Moderation and Equity Iob 34.23 For he will not lay upon man more than right that he should enter into Iudgment with God He will not afflict above deserving Ezra 9.13 And after all that is come upon us for our evil deeds and for our great trespass seeing that thou our God hast punished us less than our Iniquitiâ—s deserve We are in Captivity we might have been in Hell Nor beyond Strength â— Cor. 1â— 13 Who will not suffer you to be tempted above what you are able Above what he hath given or is ready to give nor more than to do them good by it Rom. 8.28 All things shall work together for good to them that love God Now which is most just that we should have the disposal of our selves or God he will do what he pleaseth whether we be pleased or displeased 2. In his Covenant the Foundation of which is laid in the Blood of Christ and the Benefits offered there are pardon of Sin and Eternal Life Pardon of Sin is a cure for our greatest and deepest trouble Eternal Life answereth all our desires this light Affliction is not comparable to it 2 Cor. 4.17 For our light Affliction which is but for a moment worketh for us a far more exceeding and Eternal weight of Glory Use. Well then 1. Trust in the Lord against Carnal Reason When Carnal Reason doth not befriend your trust They that trust God no farther than they can see him they do not trust God but their outward Probabilities God hath only the Name yea when Carnal Reason contradicts your trust and checketh all hope Though he slay me yet I will trust in him Job 13.15 2. Trust God against Carnal Affection trust his Wise and Holy Government We would fain interpose to save our Lusts which sometimes need a sharp Cure God's quarrel is not against your Persons but your Sins he desireth not your Destruction but your Humiliation and Reformation the dearest loss is your Sin and are you loth to spare that There is nothing so sad which befalleth the People of God but it tendeth to prevent something which is sadder which would otherwise befal them 1 Cor. 1â— 32 But when we are judged we are chastened of the Lord that we should not be condemned with the World Psal. 94 12 13. Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law That thou mayest give him rest from the days of Adversity until the Pit be digged for the wicked 3. Trust him upon his Gospel Assurance even against the terms of his own Law We may change Courts Psal. 130.3 4. If thou shouldest mark Iniquity O Lord who shall stand But there is forgiveness with thee that thou may'st be feared Psal. 143 2. Enter not into Iudgment with thy Servant for in thy sight shall no man living be justified III. Point They that fear God and obey him are most encouraged to trust God 1. Because Precepts and Promises go hand in hand so must our Trust and Obedience Psal. 47.11 The Lord taketh Pleasure in them that fear him in those that hope in his Mercy Psal. 119.166 Lord I have hoped for thy Salvation and done thy Commandments 2. Sincerity giveth Confidence and boldness and helpeth our Trust They can delight in the Almighty and lift up their Face to God 1 Iohn 3.21 If our Hearts condemn us not then have we Confidence towards God 3. The Controversie is taken up when we desire to keep the way of Obedience Sin is the Thorn in our sore which caused the first Pain Lam. 3.39 Wherefore doth a Living man complain a man for the Punishment of his Sin God hath no quarrel with them but about their Sins Use. Then if we would trust our selves with Gods Holy Government let us fear his Name and obey the voice of his Servant and return to the Obedience we owe to our Creator and put our selves into the hands of our Redeemer A Sermon on 2 Sam. vii 27 latter part Therefore hath thy servant found in his heart to pray this prayer unto thee THere are several things remarkable in this context 1. David's thankful mind ver 1 2. I may illustrate it by the opposite practice of Nebuchadnezzar Dan. 4 30. Is not this great Babylon which I have built for the house of the Kingdom by the might of my power and for the honour of my Majesty And of the Israelites in their new dwellings at Ierusalem Hag. 1.2 3 4. This People say The time is not come the time that the Lords House should be built Then came the word of the Lord by Haggai the prophet saying Is it a time for you O ye to dwell in your Ceiled houses and this house lye waste All our comforts are used according to the temper of the party that injoyeth them either as an occasion to the Flesh or as incentives of godliness A gracious Spirit looketh upon common mercies as discovering their Author and pointing to their end they came from God and must be used for God A proper meditation for you when you enjoy commodious habitations walk in your pleasant Gardens or get any repose and ease from troubles in the midst of the plentiful accommodations of the present life what have I done for God who giveth me richly to injoy all these things 2. Nathan's innocent and pious mistake ver 3. Go do all that is in thine Heart for the Lord is with thee This Nathan spake not by a Prophetical but private Spirit The Prophets might err when they spake out of their own humane Spirit but as moved by the Holy Ghost
they erred not The Prophet is to be excused because the intention of David's zeal was good and a meet expression of his thankfulness to God God himself liked of the intention in it self 1 Kin. 8.18 The Lord said unto David my Father Whereas it was in thy Heart to build an House unto my name thou didst well that it was in thine Heart And besides he might tell him The Lord is with thee from former observation God had accompanied David with his Spirit and Blessing in all his enterprises Well then this he said not by Divine revelation but of himself Herein he was faulty that he consulted not with God And it teacheth us this lesson that in all businesses of moment and concernment to God's glory we must ask God's leave and counsel and blessing Prov. 3.5 6. Trust in the Lord with all thine Heart and lean not to thine own understanding In all thy ways acknowledge him and he shall direct thy paths 3. The next thing observable is the Lord 's rectifying the Prophets mistake by a special revelation from v. 4. to v. 17. Wherein the Lord recapitulateth the several favours and honours he had put upon his servant David with promises of blessing upon his Family but denyeth him this one honour of putting his designs in execution of building him an house because that was reserved for his Son a more peaceable Prince and whose hands were not defiled with blood And it teacheth us this lesson that we should be content with those other honours and favours which we have received at God's hands though he in his wise providence deny us the liberty of perfecting some enterprises which we have designed for his glory If God cut us off in the midst of our service or interrupt us in our work he knoweth how to carry it on by others and 't is a mercy that we have had his presence hitherto in former services God had been with David whithersoever he went but would not allow him to build him an House 4. David's carriage upon this message ver 18. He went and sate before the Lord or abode in his presence and expresseth himself both by way of praise and prayer 1. Praise in the 18 19 20. to the end of the 24th verse Acknowledging that all his goodness to him and his people came from his mercy and truth for his words sake and according to his own heart to fulfil his Covenant and his self-inclination to do good Admiring the greatness of these favours to such an unworthy creature as himself Who am I O Lord and what is my House that thou hast brought me hither c. And is this the manner of man O Lord God c. 2. Prayer from the 25th verse to the end Wherein he beggeth a performance of the things promised Shewing that he should not dare to ask and expect these things if God had not prevented him by his Word Thou hast revealed to thy Servant saying I will build thee an house therefore hath thy servant found in his Heart to pray this prayer unto thee In which words there is a Directory for prayer And 1. The qualification of the person Thy Servant 2. The sincerity of the prayer Hath found in his Heart 3. The instance and vehemency of it in the doubling of the words not simply to pray but to pray this prayer Jam. 5.17 He prayed earnestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He prayed in his prayer 'T is one thing to say a prayer another to pray a prayer 4. His reverence Vnto thee Or as 't is more emphatically repeated 1 Chron. 17.25 Therefore thy Servant hath found in his heart to pray before thee When we set our selves as before the invisible God And that may be part of the meaning of the phrase used ver 18. he sate before the Lord. But the main circumstance which I shall insist upon is that Found in his Heart Doct. That the Birth-place or proper rise of Prayer is in the Heart Or whatever prayer we pray to God must be found in our Hearts before it be uttered with our Tongues I. I shall inquire concerning the sense and meaning of this expression what it is to find a prayer in our hearts That implieth two things when we pray as inclined and pray as incouraged And so David must be interpreted here I have found in my Heart that is I am inclined by a due esteem and desire of the blessing promised For he admireth it and was exceedingly ravished with the thought of it that God should have such respect to his House and Family Again I have found in my Heart that is I am incouraged by the Lord's goodness and the experience of his blessing and the assurance of his promises So in every general case all that would pray must find in their Hearts to pray to God that is be inclined and be incouraged 1. We are inclined or stirred up to pray for such good things as we ask of God 1. By a sense of our wants Iam. 1.5 If any man lack wisdom let him ask of God And Heb. 4.16 Let us come boldly to the Throne of Grace that we may obtain mercy and find Grace to help in a time of need Our addresses to God must begin in a broken hearted sense of our own wants otherwise 't is but an empty careless formal way of praying We have a quick and tender feeling in all bodily necessities the worst will express themselves sensibly enough in such cases Hos. 7.14 They have not cried unto me with their Hearts when they howled upon their Beds they assemble themselves for Corn and Wine and they rebel against me Those that rebelled against God howled upon their Beds for Corn and Wine as Beasts will make their moan when pinched with hunger but in Soul necessities we are not so sensible And prayers put up without sense of want and need are but dead and lazy Many think their condition so good that they need not trouble God about it but they can manage it well enough themselves and therefore either pray not at all or without poverty of Spirit and their Prayers are but an empty complement to God But now a Godly man is sensible of his daily necessities he is kept poor in Spirit and seeth that he cannot subsist a minute without God and that he is environed with dangers and obliged to a multitude of duties which require assistance from above that Satan is continually tempting and he is continually sinning and so he needs daily pardon and daily sustentation as well as daily bread Give us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day our daily bread Mat. 6.11 And that if he should forget to pray to God he should forget to bid himself good morrow or good day In short the more men exercise themselves unto godliness the more their necessities and wants will be discovered to them Painted fire needeth no fuel but real fire must still be supplied with matter for it to feed upon 2. An esteem
that God's people cannot be Houseless and Harbourless Exod. 33.14 My presence shall go with thee and I will give thee rest Under his defence they dwell safe and sound in the Wilderness The Shekinah or God's Majestick Presence went along with them though they had not an opportunity to build an House therefore God supposed they would not forget this even when they had built to themselves goodly Houses Deut. 8.12 to the 16. Now God once gracious is ever gracious for God is always like himself If he was so to former Saints or his People living in former Ages he will ever be so We may lay claim to the same priviledges the same Mediator the same Covenant the same terms of Grace The Lord's kindness to his People is alike in all Ages 2. It is of use to us when we have an House God is still to be owned as our Habitation A Christian should always make use of God and look beyond the Creature whatever his condition be There are two notions of a Refuge and of an Habitation Psal. 91.9 Because thou hast made the Lord which is my Refuge even the Most High thy Habitation A Refuge is the place of our retreat in a time of danger an Habitation is the place of our residence in a time of peace Most men make use of God in their streights and the time of adversity when they are beaten to him and have no other place of retreat God is their refuge but he is not their habitation They are frightened into a little Religiousness when they are in trouble and their life and temporal comforts are in hazard They use God as Men in a City do a Porch or Pent-house Or as Men in a Journey do a broad and well-spread Tree They run to it in a Storm but do not fix their Residence there The Psalmist speaketh of dwelling and abiding Psal. 91.1 He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty He doth not say He that hopeth or trusteth in the most high but he that dwelleth in the secret place of the most High We must not run to God's help as we run to a Tree or Pent-house to use it onely for a time or for a turn and by compulsion against our wills Many seem to beg God's help in Prayer but are not protected by him They seek it onely in a storm and when all other means and refuges fail them But a Christian must maintain constant Communion with God must dwell in God not run to him now and then It is an everlasting truth Thou art our habitation In this respect a Snail may be an emblem of a Christian They carry their Houses about with them And though they wander here and there yet still they are at home God is not to be used for a turn but for every good thing his people need and he is to be acknowledged in all things which we have Not for one day onely but there must be a constant recourse to him Psal. 71.3 Be thou my strong habitation whereunto I may continually resort Sermon II. on Psalm Xc 1 Lord thou hast been our Dwelling-place in all Generations WE must make use of God daily owning him in all things that we have Therefore whether we have or want an House he is still our habitation How when we have an House 1. Whatsoever comfort and safety we have in an outward dwelling must be owned as the effect of his bounty who ruleth in all our affairs and giveth and taketh these things at his own pleasure So it is said Exod. 1.21 Because the Midwives feared God that he made them Houses It is the Lord's Providence that we enjoy any thing in this kind an house health peace and safety therein Psal. 3.5 I lay'd me down and slept I awaked for the Lord sustained me So Psal. 4.8 I will both lay me down in peace and sleep for thou Lord onely makest me dwell in safety So that the habitation of our habitation is God himself Alas without him the Noblest Dwellings will be but a comfortless place All the World are but Tenants at will to God who is our Great Landlord and putteth into possession and turneth out of possession as he pleaseth I gave thee thy Master's House saith God to David 2 Sam. 12.8 God is called the Possessour of Heaven and Earth Gen. 14 19 Not onely the Creator but the Possessor because he still disposeth of all things here below We are but his Tenants at will received by him into those places he seeth convenient for us and entertained by him during our abode there He is the Preserver of us and our dwellings against what evil might otherwise befal us by Men or Devils or any kind of accident He keepeth off the violence of Men. When the Males go up to Worship at Ierusalem the Enemy shall not desire their Land He keepeth off Diseases When dangers are near a Thousand shall fall at thy side and Ten thousands at thy right hand it shall not come nigh thee Psal. 91.7 and vers 10. The Plague shall not come nigh thy dwelling This must be acknowledged then when we dwell in safety 2. God must not be displeased or dishonoured in our houses but glorified served and obeyed A practical acknowledgment giveth God more glory than a verbal acknowledgment and we destroy our own happiness and cannot depend upon him with that comfort for the continuance of our Mercies if we do not honour and love him and serve him We saw before how sin maketh Mens dwellings to spue them out and cast them out They will soon grow weary of us if we do not pay our Great Landlord the constant rent of Duty Service and Worship Surely if we would comfortably enjoy God there we must walk uprightly and glorifie God there Psal. 101.2 I will walk in my house with a perfect heart There his domestical carriage is described and how he would purge his house from all impurity Psal. 30. The Title A Psalm of David at the Dedication of his house We should enter upon our houses in a Religious manner and consecrate our selves and houses to him It is good to observe the different carriage of Men in their houses Nebuchadnezzar when he walked in the Palace of Babylon Dan. 4.30 Is not this great Babylon that I have built for the House of the Kingdom by the might of my power and for the honour of my Majesty Pride of heart came upon him Those Iews that dwelt in Ceiled Houses were well and at ease therefore neglected God Haggai 1.2 This people say The time is not come the time that the Lord's House should be built David 2 Sam. 7.2 See now I dwell in an house of Cedar but the Ark of God dwelleth within Curtains Nebuchadnezar was proud the Iews careless David zealous Say then What have I done for God who hath done so much for me It was a saying of Parisiensis Qui majores terras
curse that he bless himself in his heart saying I shall have peace though I walk in the imagination of mine heart to add Drunkenness to thirst Now their minds being Teinted with these conceits their reasonings within themselves suit with them and though the thoughts of God sometimes rush into their minds whether they will or no yet they are soon smother'd there and these are the thoughts wherewith they secretly please themselves and whereby their lives and actions are influenced and governed They look upon God's glorious Titles as nothing else but fine words His Providence as a thing they cannot reasonably deny but they resolve to stand on their own Legs and think they may serve their Turn without him They think others that Pray not are as Prosperous as those that do and filling their Minds with these thoughts certainly their Hearts are nothing worth 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For their Musings They are admiring their own Excellency and blessing and applauding themselves in their sensual felicities which they enjoy in the World Dan. 4.30 And the King spake and said Is not this great Babylon which I have built for the house of the Kingdom by the might of my power and for the honour of my Majesty So Psal. 144.12 Happy is that people that is in such a case The Covetous and Ambitious find a savour in their thoughts of present Wealth Riches Vain-Glory applause the filthy and unclean in the thoughts of their brutish pleasures A sure rule it is the heart will be upon the treasure Matth. 6.21 For where your treasure is there will your hearts be also The Glutton on pleasant Meat and Sports Nay the ordinances of God cannot divert them Ezek. 33.31 And they come unto thee as the people cometh and they sit before thee as my people and they hear thy words but they will not do them for with their Mouth they shew much love but their heart goeth after their covetousness 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There Contrivances and Counsels are to accomplish their Worldly Ends Rom. 13.14 Make no provision for the flesh to fulfill the lusts thereof Not how to glorifie God or save their Souls but how to enrich promote and advance themselves and gratifie their brutish Lusts. Now when the Hearts of Men are taken up about such low and base things they are nothing worth To conclude if Men's Thoughts were but written upon their Foreheads how ashamed would they be to have such an infinite variety of blasphemous Reasonings filthy malicious covetous Thoughts exposed to open view Surely then you would be ashamed to see with what filth and Vanity you feed the Pleasure of your Minds with what Dross and Rubbish you stuff your Hearts They are seen to God Psal. 139.2 Thou knowest my down-sitting and mine up-rising thou understandâ—st my thoughts afar off And they will be publickly seen at the Day of Judgment 1 Cor. 4.5 God will make manifest the counsels of the heart Use 1. Let this humble us for this was the Temper of our Hearts they were the Devil's Nest where his Eggs are cherished and we our selves set abrood to hatch Sin In stead of being full of holy Thoughts and Motions and Inclinations towards God they are stuffed with Vanity and Sin Sometimes Pride employeth our Thoughts and sometimes Covetousness and sometimes Revenge and sometimes Uncleanness Our Hearts are averse from God and pronely inclined to the World and the false inferiour Happiness Such an Heart it was where all Good is like Fire in wet Wood easily quenched and all Bad like a Spark in Gunpowder soon kindled Our Hearts by nature are Styes of all Filthiness Foolishness Perverse Deceitful Vain Earthly Proud Self-loving we were neither allured by Promises nor frightned by Threatnings nor reclaimed by the powerful Reasons of Kindness and Love We were unthankful for Mercies obstinate under Corrections forgetting what is past neglecting what is present slighting what is to come What is this Heart worth Good for nothing unless God change it You must bemoan it to God as Ephraim Jer. 31.18 I have surely heard Ephraim bemoaning himself thus Thou hast chastized me and I was chastized as a bullock unaccustomed to the yoke turn thou me and I shall be turned Alas of our selves we cannot subdue and tame this Obstinacy By Art Man can melt the hardest Metals and yet cannot soften his own Heart No Creature so stubborn and wild but they are tamed or have been tamed of mankind Iam. 3.17 But yet it passeth our Skill to subdue our selves to God 2. Be sure that you get another Heart For though it be not in our power to make to our selves a new Heart yet it is our Duty to get it and as Creatures in misery we must use all means we can what ever be the event we can abstain from gross Sins such as Adultery Fornication Wantonness Drunkenness Gluttony and the like we can go to the Ordinances as well as to the Resorts of vain Companions we can read the Holy Scriptures as well as Worldly Histories we can be convinced of our Impotency and Misery out of the Word of God We need not increase our Bondage and Impotency by indulging Carnal Affections and so put more Impediments in God's way by prosecuting our Worldly and Fleshly Lusts. If you will cherish your Vain-Glory Ambition Sensuality Covetousness rather than resist it and feed the Distemper no wonder that our Chains are the more fasten'd upon us We may seek help of God who hath promised to give us a new Heart and a new Spirit Ezek. 36.26 A new heart also will I give you and a new spirit will I put within you and I will take away the stony heart out of your flesh and will give you an heart of flesh Therefore this is that we should seek after Would you have God to force Grace upon you and give you a Benefit which you have no mind to ask or receive Do but attend upon the Work with earnestness see how the Heart of the Carnal is made Spiritual of Earthly is made Heavenly of Sinful is made Holy of Obstinate and Disobedient is made Tractable and Teachable of vain is made Solid and Serious Besides God often sendeth in holy Motions and Inspirations reproving our Sloth and Negligence and exciting us to get a better Heart When he draweth will you run Cant. 1.4 Draw me we will run after thee When he knocketh will you open to him Rev. 3.20 Behold I stand at the door and knock if any man hear my voice and open the door I will come in to him and sup with him and he with me When he bloweth will you put forth the Sails Iohn 3.8 The wind bloweth where it listeth When the Waters are stirred will you put in for Cure What shall I say more Though you have not Grace you have Reason and Conscience to consider of the vanity of all these Things which pervert your Hearts and make them so bad as they are And
greater Sin to keep it 2 d Rule Do Injury to no Man Jer. 22.3 Do no Wrong do no Violence Do no Wrong to their Persons their Names or their Goods 1. Not to their Persons that will not sute with the Mildness of Religion The Apostle saith Phil. 2.15 Be blameless and harmless the Sons of God without rebuke Man by Nature is fierce hateful and hating one another Titus 3.3 that is his Disposition but now the Children of God their Nature is changed The Spirit of God is in all his Members Now Christ went about doing Good he did no Harm neither was Guile found in his Mouth And if you would be the Children of God you must be like him be harmless That we may be mindful of this the Lord hath given us an Emblem of it almost in all things among the Birds the Beasts the Plants the Worms Among the Birds Natural Men are compared to the Eagle and the Kite Birds that are ravenous and a Christian to the Dove Matth. 10.16 Be harmless as Doves Among the Beasts Natural Men are compared to the Wolf and the Lion and a Christian to the Lamb. Among the Plants Natural Men are compared to Briars and pricking Thorns that cannot be touched saith the Spirit of God The Sons of Belial shall be as Thorns thrust away because they cannot be taken with Hands 2 Sam. 23.6 And the Children of God are compared to the Lilly And then among the Worms Wicked Men are compared to Vipers Mat. 3.7 O Generation of Vipers And the Children of God to an innocent Worm apt to be trod upon to receive Injury and do none Psal. 22.6 I am a Worm and no Man Usually in a well-ordered Kingdom the Fierceness of Men is restrained by the Severity of Laws but yet it is bewrayed and breaks out in fury against those that fall under the Displeasure of the Magistrate especially for Matters of Religion out of blind Zeal these Civil Men are fierce and cruel And therefore it is notable that Paul when he makes an acknowledgment of his Natural Condition saith 1 Tim. 1.13 I was a Blasphemer a Persecutor and Injurious That Paul was a Blasphemer of God and a Persecutor of the Saints is clear but how doth he say he was Injurious since elsewhere he said He walked in all good Conscience to this Day I suppose it relates to the Violence of his Persecution to his haling and dragging the Saints out of their Houses having a Commission from the Rulers Acts 8.3 and that he calls his Injury Thus it falls out Men are transported by Irregularity Heats and Violence and forget Humanity Now in such Cases tho the Cause be right yet this violent dragging and insulting over those that are in their power is but natural Rage let loose and this Paul confesseth to be his Injuriousness and a Crime that kept the same pace with his Blasphemy and Persecution True Zeal is manifested by Pity and Compassion The heights and fervours of Zeal are only necessary when evil Men are countenanced and when it is dangerous to appear against them not when they fall under our power then there is some Pity due to their Humanity 2. Do no Wrong to their Names next to their Persons this is to be valued A Slanderer is worse than a Thief the one is publickly odious but the other robs us of our better Treasure Prov. 22.1 A good Name is rather to be chosen than great Riches and more conducible to our Usefulness for God than Wealth A Wrong done to the Estate is sooner repaired than a Wrong done to the Name of others for a Reproach divulged is hardly recalled when the Wound is cured yet the Scar remains And therefore this is a very great Evil to do wrong to their Names Especially when you reproach the Godly and wrong them because their Discredit lights upon Religion God is much concerned in the Credit and Honour of his Servants You hinder their Service and lay them open to the Rage of the World A blemished Instrument is of little use Numb 12.8 saith God Were ye not afraid to speak against my Servant Moses To speak against Persons eminent and useful for God in their Age is to render them suspected to the World And who would drink of a suspected Fountain You hinder their Use and Serviceableness And the Wrong is greater when one Christian blemisheth another For one Scholar to speak against another and one Lawyer against another so for one Christian to speak against another it aggravates the Injury Therefore when there is cause to speak against a Man it should be with Grief 3. There must be no wrong to their Goods no invading of Right and Property Eph. 4.28 Let him that stole steal no more Every one is against a gross Thief but the more plausible and secret ways of Wrong and getting Estates into your Hands or abusing Trusts is Theft The Apostle there writes to the Ephesians that lived in the City and by Iniquity of Traffick were likely to heap up an Estate to themselves I shall here take occasion to handle a Question or two about Property 1. Is there any Property yea or no or must all Goods lie in common This was Plato's fancy Some Men think that if all were levell'd and reduced to a Parity and we did live as Fishes in the Sea there would be less Confusion in the World But this is contrary to God's Appointment who by his Wisdom hath cast the World into Hills and Valleys God is the Maker of Rich and Poor Prov. 22.2 The Rich and the Poor meet together the Lord is the Maker of them all And Christ saith Mat. 22.11 Ye have the Poor always with you A World of Mischief would follow otherwise if there were no Property there would be no Justice whose chief Property is to give every Man his own there could be no Charity How can we give if we have nothing that we can call our own It would hinder Diligence and prudent Administration the Idle would have as great a share as the Industrious and Diligent Rewards of special Eminency and Vertue would be taken away Who would undertake the hardest Labours and the condition of Servants Superiority and Inferiority is the Bond of human Society it is God's Wisdom to dispose of the Conditions and Estates of Men that one should need another and supply each others Wants and Defects the Poor need the Bounty of the Rich and the Rich the Labour and Service of the Poor Obj. But what shall we say to the Example of the Primitive Times Acts 4.32 And the Multitude of them that believed were of one Heart and of one Soul neither said any of them that ought of the things which he possessed was his own but they had all things common Answ. This was extraordinary and it was done freely and not by virtue of any Precept as appears by what Peter said to Ananias Chap. 5.4 Whilst it remained was it not thy own and after
is a notable Expression of God to Lot Gen. 19.22 Haste thee escape thither for I cannot do any thing till thou be come thither These are the Blessings in the Cluster that keeps the Vine alive which otherwise would be destroyed the Chariots and Horse-men of Israel nay they are the Pillars of the whole World the Creation would not continue a jot longer if God had not a peculiar People As the Ship tarries till all the Passengers be entred then they hoist up Sails God's Providence only tarries till all the Elect be gathered and his Jewels shall be made up then the World shall be no more There are some few hidden ones that keep up the World and preserve the course and frame of Nature Now will you not put in for this Privilege to be of that number You must pass the great River and be washed before you can come to serve and minister in holy Things to God 2 dly For Direction 1. You must earnestly desire this Privilege Psal. 106.4 5. Remember me O Lord with the Favour that thou bearest to thy People O visit me with thy Salvation That I may see the good of thy chosen that I may rejoice in the gladness of thy Nation that I may glory with thine Inheritance This should be the greatest Ambition of your Souls that you might be one of God's peculiar ones As Theodosius counted it a greater Honour to be a Member of the Church than to be Emperor of the World And Moses Heb. 11.24 25. when he came to Years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he was grown great that is when he had Ability to judg he refused to be called the Son of Pharaoh 's Daughter Choosing rather to suffer Affliction with the People of God than to enjoy the Pleasures of Sin for a season The Honour of Pharaoh's Court was nothing so lovely to him as to be a Member of God's People and to enjoy Communion with the Saints tho with great Affliction and Reproach 2. Whenever you are brought in to be one of that number you must take an Oath of Allegiance to God for so do all his People they take hold of the Covenant of God See Deut. 26.17 18. Thou hast avouched the Lord this day to be thy God and to walk in his Ways and to keep his Statutes and his Commandments and his Iudgments and to hearken unto his Voice And the Lord hath avouched thee this day to be his peculiar People as he hath promised thee and that thou shouldest keep all his Commandments God will bind you fast when you come to partake of this Privilege it must be by solemn Consecration and by Covenant to walk in all his Ways and in all his Statutes So Deut. 29.12 13. That thou shouldest enter into Covenant with the Lord thy God and into his Oath which the Lord thy God maketh with thee this day That he may establish thee to day for a People unto himself and that he may be unto thee a God as he hath said unto thee and as he hath sworn unto thy Fathers to Abraham to Isaac and to Jacob. There is a Covenant by which God and the Church do own one another If you expect Protection and Provision for this Life and for a better give God the Hand and take hold of his Covenant Jesus Christ hath all manner of Relations to the Church All Titles you know to a Crown are either by Purchase Conquest or by Covenant or Consent of Nations Thus Christ will be King of the Church by Covenant and by Consent you must take an Oath to him of Allegiance to him to be faithful to him to observe all his Ways and Statutes that so you may become his People Secondly The other Branch of Exhortation is to God's People to walk as his peculiar Ones and to carry your selves as becometh the People of God 1. Praise him for enrolling you in this Company Psal. 135.3 4. Praise the Lord for the Lord is good sing Praises unto his Name for it is pleasant For he hath chosen Jacob to himself and Israel to be his peculiar Treasure To quicken you consider what you were you were not a People God raised you up from the very Dunghil to this Preferment remember your past Estate Look as old Iacob considered what he had been when God preferred him Gen. 32.10 With my Staff I passed over this Jordan and now I am become two Bands So do you say I am a worthless Creature it is God that hath taken me into Grace praised be the Lord that hath chosen me Then consider how many are left to perish in the wide World Some live out of the Church's Pale that never heard of Christ and many others have only a loose General from Christianity O blessed be God that hath chosen me to be of the number of his peculiar People It is said Zech. 13.8 And it shall come to pass in all the Land saith the Lord that two parts shall be cut off and die but the third shall be left therein We pass through many Bolters before we come to be God's peculiar People as the Corn is ground bolted searced before it comes to be fine Flower There are many Nations have not the knowledg of God and others live in the Church but are carnal and I to be one of his peculiar People an invisible Member of Christ's Mystical Body O what a Privilege is this And then what moved him to all this nothing but his own free Grace Thus Moses debates the Case with Israel Deut. 7.6 7 8. For thou art an holy People unto the Lord thy God the Lord thy God hath chosen thee to be a special People unto himself above all People that are upon the face of the Earth The Lord hath not set his Love upon you or chose you because ye were more in number than any People for ye were the fewest of all People But because the Lord loved you and because he would keep the Oath which he had sworn unto your Fathers hath the Lord brought you out with a mighty Hand and redeemed you out of the House of Bond-men from the Hand of Pharaoh King of Egypt Therefore praise the Lord. 2. Improve it for Confidence Zech. 13.9 And I will bring a third part of them through the Fire and will refine them as Silver is refined and will try them as Gold is tried They shall call on my Name and I will hear them I will say It is my People and they shall say The Lord is my God In time of great Affliction then it is time to plead our peculiar Interest in God as the Church doth Isa. 64.9 Behold see we beseech thee we are all thy People It is a ground of Audience and Confidence Interest is the sweetest Argument that we can use in Prayer Psal. 119.94 I am thine save me He is worse than an Infidel that doth not provide for his own Family Now what ground of Confidence is this Lord we are thine
of the House of Israel which are born by me from the Belly which are carryed from the Womb. And even to your Old Age I am He and even to hoar hairs I will carry you It will be then no grief of Heart to you when Old that you were acquainted with God Young Whereas on the other side the Vanities of Youth will be the Burden of Age. Inania Iuventutis gaudia sunt acerba Senectutis gravamina Ambrose 3. Our great Work that must be once done is put out of hazard when we think of Heaven seriously while we are Young Most deferr this main care out of hope of long Life The Young as well as Old may dye the far smaller part of Mankind arrive to Old Age Life is most uncertain and such a weighty Business as this should not be left at Peradventures Nadab and Abih◠were taken away young and in their Sins The Bears out of the Forest devoured the Children that mocked the Prophet Therefore the danger being so great you should make sure of escape from Hell and of a Title to Heaven betimes When Children come to the full use of their Reason they stand on their own Bottom whereas before they are reckoned to their Parents and then wo to them if God crop them off in their Flower and they die in their Sins when they are upon their own personal account All this is spoken to show that younger as well as elder Persons should enquire after Eternal Life 2. This Man was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rich Man one who had great possessions Rich Men usually quench their Reason in Sensuality and wallow in all manner of carnal Delights but cast off all thoughts of Eternity But this Man thô he had enough to live happily in the present World yet he thinks of the World to come O that all you that are rich in this World would go and do likewise Usually Men when they are well at ease look no further This is a Question rarely moved by men of that sort What shall they do to be saved They think Heaven is a fit Notion to entertain the Fancies of the poor and Afflicted withall a pleasant Thought wherewith to comfort and relieve their Sorrows but this Rich Man thô he had great possessions yet he hath his trouble upon him about his Salvation It is true in general of all men there will be but few saved and among the Rich but few of those few 1 Cor. 1.26 Not many wise men after the flesh not many mighty not many noble are called Usually where is Religion more bitterly scoffed at and vilified than among the rich and full-fed Worldlings They throng their Hearts with Pleasures and make it their business to run from one carnal Contentment to another as if they would verifie that Fools saying Luke 12.19 Soul take thine ease eat drink and be merry All their Time is spent in sporting eating drinking dressing and undressing this is the business and Entertainment of their Lives O when shall we hear one savoury word from these concerning Eternity and the Life to come But surely it is their Duty as well as of poorer Men to seek an Interest in Heaven and in the World to come if indeed there be such a thing as Scripture and Reason and Conscience will tell us that there is Certainly we shall not always tarry here and there will a time come when it will be of no profit to us that we have lived more plentifully than others unless we have made provision for a better Life Rich Men are wont to Command others and we must Command them whose Office it is to come to them in a greater Name What to do 1 Tim. 6.17 Charge them that are rich in this World that they be not high-minded nor trust in uncertain riches Charge them that they do not scornfully refuse the Gospel and think to bear it out with their Wealth and Greatness so I interpret trusting in uncertain Riches There will a time come when they shall stand on the same Level with the poor therefore let it be their great business to get in with God and to be useful in their places to sow to the Spirit rather than to the Flesh that they may be sure of a good Estate in the World to come and take hold of Eternal Life This Rich man was not satisfied with his Estate he comes with this Question What shall I do that I may inherit Eternal Life 3. He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ruler not a vulgar and obscure Plebeian but a Man of Eminency and Authority a Nobleman to speak in the English Language or the chief of his Family Men of this Rank are usually either seeking how they may raise their Name and Estate in the World by the favour of Princes aiming to be built up every day a Story higher with new Additions of Honour and Title this is their great business It little entereth into their Thoughts to have their Names written in the Book of Life or else abusing their Power and Greatness by opposing Christ his Interests Servants and Kingdom and therefore the Psalmist saith Be wise now therefore O ye Kings be instructed ye Iudges of the Earth Psal. 2.10 Most men have stumbled upon the Corner-stone and taken no warning by those that have been broken in pieces before them Or else they are such as are afraid and ashamed to be reckoned among the Followers of a despised Christ as that which would lessen their Grandure and make them of no Reputation among Men of their Rank and Quality that they should be taken notice of if they favour Religion and the things of God Iohn 7.48 Have any of the Rulers or the Pharisees believed on him That is in the Jewish Dialect have any of the Nobles and Chiefs But this Man thô a Ruler he comes with his Case of Conscience to Christ and he comes openly What shall I do that I may inherit Eternal Life We have seen his Question and found it to be serious and momentous such as becomes us all to make and we have considered his Person Thirdly Here is the Manner of his Address and thence you may observe 1. The Voluntariness of it He came not called by others but he came of himself not driven by Afflictions or by any bodily or outward Necessity but came to Christ. Many of Christ's own Disciples and menial Servants came not so Peter came not till Andrew brought him yea the other Apostles were all called Here we read of no Calling no inviting but he came of his own accord and that not upon the Impulsion or urging of any Bodily Necessity Many came to Christ but thanks to their Calamities and Necessities that drove them they were Blind and Lame or possessed with Devils or had their Sick to cure but this Man comes without any Collateral respect nothing but a desire of satisfaction to his Grand Scruples What shall I do to obtain Eternal Life This brings him to
They do not make us corrupt or put Corruption into us but only discover the Corruption that is there already as when we fill a leaky Vessel the unsoundness of it is seen as soon as it is fill'd it begins to run out Our Corruptions are drawn out by these things and plainly discovered to the World when the Fault is not in the Riches but in the Lust. 2. When Wealth is spoken of as an Estate full of spiritual danger it is rather to check our desires of it than to lessen God's Bounty as if there were no Obligation upon us by thâ—se Temporal Blessings If we covet and seek great things for our selves we do but run into the mouth of Temptation 1 Tim. 6.9 They that will be rich fall into Temptation and a Snare and into many foolish and hurtful Lusts which drown men in destruction and perdition We are to bless God for his Bounty but we are to guard our own Hearts and contract our desires before the Will of God is declar'd When we ask Riches we know not what we ask Do not aim at great things for your selves in the World 3. Wealth considered not as sought by us but as given by God needeth peculiar and special Grace to improve it because we must not only look to the manner of Acquisition but to the manner of Fruition It is true we have honestly acquired it it comes to us fairly but then we must see how we enjoy it Some are rich because they are wicked having gotten their Wealth by unjust and indirect means but others are Wicked because they are Rich being corrupted by the Enjoyment of them There are some Gifts of God that are Absolutè bona so absolutely good that they can never be evil such things do certainly make the owner or him that possesseth them good too as the Graces of the Spirit Faith in Christ the Love of God Fear of his Name but one may be rich but yet never the better Nay consider Man in statu lapso fallen from God to the Creature he is easily made worse and usually is too and that by the good things he doth enjoy if the Lord doth not vouchsafe to him his Grace 4. I Answer again When Temporal Blessings follow Eternal then it is well as Wisdom with an Inheritance is good And Solomon asked Wisdom and with it God gave him Riches and Honour in great abundance but where they are given singly and apart so they are given to God's Enemies Elijah was poor and Ahab rich Paul that holy Man was in Prison and bound with a Chain and Nero at the same time Emperor of the World God hath Gifts for all his Creatures some in one way some in another shall find him a good God Jesus Christ that gave his Holy Spirit to the best of the Apostles gave the Bagg to Iudas Nay Jesus Christ himself that had the Spirit without measure chose a poor Estate He that made a Fish to pay him Tribute could as well have made Men to do so he that multiplyed a few Loaves could have encreased his Stock he that made the World could have built himself a stately Pallace but when he was rich yet for our sakes he became poor 2 Cor. 8.9 that he might lanctifie holy Poverty in his own Person and honour by it his own Example and usually he cuts his Children short while wicked Men live in Plenty Therefore they that meerly have Riches that is that have it apart from Grace are in a worse Condition than those that are kept low and bare As a Child may be Dieted for its Health while a Servant is left to a free Allowance so God knows our Weakness And they understand nothing in Divinity that do not know this that God works congruously and will not only give strength but will also abate the Temptation it self and not suffer us to have over much in the World lest it should become a Snare to us So much for the Persons spoken of They that have Riches 2. The Priviledge in Debate that which is denyed or hardly vouchsafed to them is Entering into the Kingdom of God By which is meant 1. The Kingdom of Grace and so the meaning is they are uncapable of the Doctrine of Christ as the thorny Ground was of the good Seed Now what are they that answer to the thorny ground they that are choaked with the Cares and Riches and Pleasures of this Life Luk. 8.14 that 's the Heart wherein Christianity cannot enter with any good effect and success these choak and destroy many hopeful seeds of Grace which would otherwise spring forth in a lively diligence and earnest pursuit of that one thing necessary And this may be the meaning of how hardly do they enter viz. the great difficulty of rich Men's becoming the Disciples of Christ and the truth is at the first setting forth of the Gospel it was verified by plain Experience for it is said Matth. 11.5 among other Miracles which Christ wrought he tells us the poor have the Gospel preached unto them it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are all to be Gospelled and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not many wise men after the flesh nor many mighty nor many noble are called 1 Cor. 1.26 not many of that Order and Rank 2. Entering into the Kingdom of God may be expounded of being made partakers of his Glory in the Kingdom of Heaven this follows necessarily upon the former for if they are uncapable of Grace they are uncapable of Glory And this is true too Iames 2.5 Hath not God chosen the poor of this World rich in Faith and Heirs of the Kingdom And this was such a truth that even the Scoffers and Opposers of the Christian Religion took notice of it Iulian the Apostate in his Epistle to Ecebolius speaking scoffingly of those Passages saith I have taken away from these Gallileans some of their wealth that they might not be deprived of the Heavenly Kingdom which their Master promised them 3. The thing spoken of these Persons with respect to that Priviledge there the Form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesichius a form of Admiration And the matter How hardly It is not an utter impossibility but a very great difficulty All Men are saved with difficulty If the righteous scarcely are saved 1 Pet. 4.18 It is no easie matter but it is more difficult for them than others It is passionately expressed Oh how hardly it is the greatest difficulty imaginable such as made the Disciples wonder they were astonished at his words Ver. 24. Afterwards it is set forth by the Proverb of a Camel passing through the Eye of a Needle Ver. 25. Many foolish Conceits men have about this whereas in truth it is nothing but a Iewish Proverb to shew it is a very unusual thing of extraordinary difficulty not to be removed but by the Almighty Power of God but with God all things are possible V. 27. Not
than in the time that their Corn and their Wine encreased And Cant. 1.4 We will be glad and rejoice in thee we will remember thy Loves more than VVine The choicest Contentments of the Flesh are nothing so satisfying as the Joy of his Salvation This Joy is called unspeakable and glorious as being better felt than uttered 1 Pet. 1.8 The strength of it is seen when other Comforts fail How precious are thy Thoughts unto me O God! Psal. 139.17 How great is the summ of them Sixthly The sixth Property of Faith is Victory over the World 1 Ioh. 5.4 5. For whatsoever is born of God overcometh the VVorld and this is the Victory that overcometh the VVorld even our Faith who is he that overcometh the VVorld but he that believeth that Iesus is the Son of God I shall dispatch this briefly and shall shew you 1. What is the World that is to be overcome All worldly things whatsoever so far as they lessen our Esteem of Christ and Heavenly things or as they hinder us in our Duty to God In short the Delights and Terrors of this World for we must be Armed on both sides with the Armour of Righteousness both on the right hand and the left 2 Cor. 6.7 The Fears of this World are apt to stagger us so do Snares pervert and inveigle us Moses had Temptations of all kinds right-hand Temptations from Riches Honours Pleasures Heb. 11.24 25 26. By Faith Moses when he was come to years refused to be called the Son of Pharaoh's Daughter choosing rather to suffer Affliction with the People of God than to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches than the treasures in Egypt Left-hand Temptations Ver. 27. By Faith he forsook Egypt not fearing the wrath of the King for he endured as seeing him who is invisible The Armour of the right hand is called Temperance of the left hand Patience 2 Pet. 1.6 To Knowledge Temperance and to Temperance Patience In the Parable of the Sower sowing his seed we read that which fell on the Stony ground withered in Persecution Luk. 8.13 They on the rock are they which when they hear receive the Word with joy and these have no root which for a while believe and in time of temptation fall away That which was sown in the Thorny-ground was choaked with the Cares Riches and Pleasures of the World Verse 14. And they which fell among Thorns are they which when they have heard go forth and are choaked with Cares and Riches and Pleasures of this life and bring no fruit to perfection If the Terrors of Sense assault our Constancy we must set Loss against Loss Pain against Pain Fear against Fear Matth. 10.28 Fear not him that can kill the Body and do no more but fear him that can cast both Body and Soul into Hell If they threaten a Prison remember God threatens Hell If they threaten Fire God threatens everlasting Fire If they threaten loss of Estate loss of Heaven is much worse If the Delights of Sense are likely to Corrupt us to pervert or divert our Minds from better things we must look to it and remember what better things are reserved for us Persecution is opposite to Prosession without but this obstructs the very Vigour Life and Power of Godliness within Ioh. 2.15 If any Man love the World the Love of the Father is not in him And then for Pleasures 2 Tim. 3.4 Lovers of Pleasures more than lovers of God Heb. 12.16 Or prophane Person as Esau who for one Morsel of Meat sold his Birth-right Honours are baneful to our Faith Ioh. 5.44 How can ye believe which receive Honour one of another and seek not the Honour that cometh from God only They eat out the Heart of it These are our daily Temptations 2. The Necessity of Overcoming the World 1. 'T is by the World that our spiritual Enemies have advantage against us The Devil seeketh to tempt or fright the fleshly Nature in us either by the Terrors or Allurements of Sense therefore Conquer the World and the Tempter is disarm'd he blindeth us as the god of this World 2 Cor. 4.4 In whom the god of this World hath blinded the minds of them which believe not least the light of the glorious Gospel of Christ who is the Image of God should shine unto them He Vexeth as the Prince of this World and having a strong Party in the World he findeth it no great matter to entice a sensual Worldly Mind to almost any thing that is evil The Baits and Provisions of the Flesh are in the World 1 Ioh. 2.16 For all that is in the World the lust of the flesh the lust of the eyes and the pride of life is not of the Father but is of the World The World fits us with a Bait agreeable to every Appetite or a Dyet that suiteth with every Distemper of our Souls A proud Mind must be Honour'd and Humoured and will go nothing lower than high Place and Pomp of living a Sensual Mind must have its Pleasures and the Covetuous the Increase of Wealth and Religion is either cast off or neglected and made an Underling 2. The World is the great Lett and Impediment to our Obedience In the first Epistle of Iohn ch 5. in the Context to the Words that I am now explaining Verse the 2 d and 3 d. it is said By this we know that we love the Children of God when we love God and keep his Commandements for this is the love of God that we keep his Commandements and his Commandements are not grievous Then it followeth Verse 4. For whatsoever is born of God overcometh the VVorld c. So Titus 2.11 12. For the Grace of God that bringeth Salvation hath appeared to all Men teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present VVorld The one must be done that the other may be done We shall soon be tempted to make a Breach upon Righteousness Sobriety or Godliness if we do not labour to overcome the World So Psal. 119.36 Incline my Heart unto thy Testimonies and not to Covetousness 3. This Victory over the World distinguisheth the Spiritual from the Animal Life The World of Mankind is distinguished into two sorts some that live the Animal Life and some that live the Spiritual Life They that live the Animal Life are such as only behave themselves meerly as living Creatures or as a wiser sort of Beasts and the Comfort of their Life is only kept up by the good things of this World Land Heritages Honours Pleasures Riches and so Reason is subjected to Sense all their Contrivance is for the Flesh But the Spiritual and Divine Life is supported by the Comforts of the Spirit and the Foresight of Eternal Joyes in the World to come and so Reason is raised and sublimated by Faith These two Lives are distinguished Ioh. 3.6 That which is born of
Well-pleasedness of the Mind in God should be much regarded by us and is known by this when those Mercies are most valued which are nearest to himself and do shew us most of God and least detain us from him such as his Favour his Spirit or sanctifying Grace when these are desired when these are delighted in we are said to love God Matth. 5.6 Blessed are they that hunger and thirst after Righteousness Psal. 4.6 7. Lord Lift thou up the Light of thy Countenance upon us Thou hast put Gladness into my Heart His Favour is as Life his Displeasure as Death to the Soul Psal. 30.7 Thou didst hide thy Face and I was troubled Now thus must we love God not with a partial and half love but such as transcendeth our love to all other things Matth. 10.37 He that loveth Father or Mother more than me is not worthy of me If any thing be nearer and dearer to us than God we do not sincerely love him Some have a weak imperfect Motion of their Will a Wish a saint Desire to please God but not a strong Volition or Inclination of Heart to love him in all and above all things but being overcome by their Lusts they do not simply and absolutely and uncontroulably desire it but had rather please their Fleshly Lusts than please God At least the event doth evidence it you give God nothing if you give him not all the Heart We are so to love God as to seek his Glory and do his Will even when it is cross to our Carnal Interests that his Favour may be counted our Happiness and the pleasing of him our greatest Work Surely they do not love God that cannot deny a Lust for him or venture the loss of any thing that is dear to them for his sâ—ke but with Pilate will yield to crucifie Christ rather than venture the Iews displeasure or with the Gadarens will part with Christ rather than their Swine Others have a deliberate Resolution and seem for the present to resolve absolutely and seriously to please God in all things and keep his Commandments but they do not verifie it in their Conversations Their Purposes and Resolutions are not dissembled for the present but soon changed they neither keep the Commandments of God nor study to please him 3. The next Grace is Hope of Salvation and here 1. The Object 2. The respect to the Object 1. The Object is our Eternal Reward For a Christian must chiefly fetch his Supports and Solaces from the other World where all things do abundantly counter-balance the Temptations of the present Life Be they Troubles and Sufferings 2 Cor. 4.17 For our lâ—ght Affliction which is but for a Moment workâ—th for us a far more exceâ—ding and eternal Weâ—ght of Glory Glory for Affliction and a Weight of Glory for a Light Affliction and Etâ—rnal Glory for what is Mâ—mentary Affliction Or be they sensual Delights as Riches Heb. 11.26 Esteeming the Reproach of Christ greater Riches than the Treasures of Egypt for he had respect unto the Recompence of the Reward How much better is it to be poor and scorned here than to be destitute and rejected for ever hereafter So for Pleasures most Men look at present Pleasures not at future Joys and therefore forget God and neglect their Souls and those Eternal Pleasures which are at God's Right Hand Psal. 16.11 But to a Gracious Man a Glorious Estate of Bliss is far more eligible than momentary sinful Pleasures 2. The respect to the Object It is a certain and earnest Expectation 1. It is certain because our Hopes are built upon the Promises of God which infer not only a possibility or probability but certainty of the things promised if we be duly qualified There is a twofold certainty Conditional and Actual Conditional Rom. 2.7 To them who by patient continuance in well doing seek for Glory and Honour and Immortality Eternal Life That is built on the Covenant which promiseth to the penitent Believer and mortified and diligent Practiser a sure Reward Actual Certainty is where the Qualification is evident this is built on spiritual sense or experience Rom. 5.4 5. And Patience Experience and Experience Hope and Hope maketh not ashamed because the Love of God is shed abroad in our Hearts by the Holy Ghost which is given unto us Our Condition is made safe by the first comfortable by the second in both a certainty is required The first is spoken of Hebr. 3.6 Whose House we are if we hold fast the confidence and the rejoycing of the hope firm unto the end The second Heb. 6.11 And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end 2. It is an earnest Expectation called a lively Hope from the effect because it puts life into our Endeavours 1 Pet. 1.3 Who hath begotten us again unto a lively Hope The Soul is weak when our Expectation is cold and languid but serious and earnest thoughts of the World to come do warm our Hearts and inkindle our Affections as mourning 2 Cor. 5.2 For in this we groan earnestly desiring to be cloathed upon with our House which is from Heaven And joy Rom. 5.2 We rejoyce in hope of the Glory of God II. Their mutual respect to one another We know God in Christ by Faith We are inclined to him as our Felicity and Happiness by love and we look for the Eternal Injoyment of him by hope As the Object is diversified so the Grace conversant about it is called by several Names as our Supreme Good is something invisible or unseen we apprehend it by Faith as it is good and excellent we embrace it by Love as it is absent and future we wait for it by Hope The Understanding is cleared by Faith that is our Spiritual Eye Salve Heb. 11.1 Faith is the Substance of things hoped for and the Evidence of things not seen as things are invisible by reason of their nature or distance Ephes. 1.18 The Eyes of your Vnderstandings being inlightned that ye may know what is the hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints By it we see things that cannot otherwise be seen or in another manner than we saw them before We see more Amiableness in God more Odiousness in Sin more Excellency in Christ more Beauty in Holiness more Vanity in the World more Reality in Blessedness to come than we saw before Our Wills are warmed by Love or carried out after the Supreme Good with an earnest and strong desire Isai. 26.9 With my Soul have I desired thee in the Night yea with my Spirit within me will I seek thee â—â—â—dily Where Love is strong Desires after God are early and earnest and we cannot be contented without him or such enjoyment of him as may give us assurance of more Our Resolutions and Inclinations are fortified by hope that we may continue seeking after God and not be
is necessary to all that would be faithful with God and are sure Notes of his People II. The Reward is eternal Life This will make amends for all By it is meant all manner of Happiness 1. Eternal Life is a Freedom from all Misery whatsoever in Estates Names Relations Bodies Souls As the Body is free from all Weakness so the Soul is free from all Sin faultless without Spot or Wrinkle 2. There is a perfect and intire Possession of all manner of Good God is all in all to them 3. This Estate is to abide for ever and ever Vse 1. Let us examine whether we be in the Number of those that shall be saved Eternal Life is believed of all Christians at least with a dead opinionative Belief they do not count it a Lie or a Fable Now who are those that shall injoy it for God will not give it to all I answer Here is a plain Note and Evidence by which you may judg your Claim 1. They are such as seek it 2. They seek it in a way of well-doing 3. They continue thus to do 1. They that seek it For God will never bring us to Heaven without our Wills nor against our Consent nor make that Man happy that doth not desire to be so yea that doth not seek it in the first Place Now this cutteth off a great many all them that do nothing towards the attaining of it and all them that seek nothing have no setled Design but live at hap-hazard as Occasion offereth and leave the Boat to the Stream That come into the World they know not why and go out of the World they know not whither All such careless and inconsiderate People can have no Claim all such have no higher End than to injoy their sensual Pleasures while they may Besides they that do not seek it in the first Place They do something but it is little or nothing to the purpose The Strength and Choice of their Desires and Indeavours are not directed this way Eternal Life must be esteemed and chosen above other things which draw our Hearts and must be chiefly sought after in our Indeavours and then something may be gathered from seeking 2. They seek it in a way of well-doing not only praying for it but living according to the Directions of God's holy Word That is to say by seeking his Favour in Christ and maintaining Communion with God in the Spirit by serious Converses with him in the Means of Grace governing our Affections and Passions and by a constant Self-denial Mortification and Temperance getting a Victory over the World and the Desires of the Flesh. And as to others by carrying our selves in all Meekness and Charity without Envy Malice Injury and Oppression and doing Good to all as we have Opportunity especially to the Houshold of Faith This is the well-doing recommended to us in the Scripture and this is our Beginning and Progress towards eternal Life for we must apprehend it not only under the Notion of Glory and Immortality but under the Notion of exact Holiness as well as compleat Happiness under the Notion of Conformity to God and Communion with God for God's Will is done in Heaven as well as upon Earth and the Heaven of Christians is to see God and to be like him Many seem to desire it as a State of Felicity but they hate it as a State of perfect Holiness which is the better part of it a sinless immaculate Estate Well then by this part of the Evidence many are excluded Partly all those who live according to their own Humours and Fancies and vain Desires and the Customs of Men or the Course of this World and were never acquainted with a Life of Holiness spent in Communion with God and Subjection to his Will Partly also all they that do Evil dishonour God oppress and wrong their Brethren by Violence or Slanders and live in Malice and Envy who were never acquainted with Self-government or bridling their sensual and worldly Desires so that the Honours Profits and Pleasures of the Flesh have the Preheminence in their Esteem Choice and Practice Partly too all those that do no Good that have not fed visited clothed relieved the Destitute comforted the Afflicted Matth. 25.41 42 43 44 45. Then shall he say also to them on the left Hand Depart ye cursed into everlasting Fire prepared for the Devil and his Angels for I was an hungry and ye gave me no Meat I was thirsty and ye gave me no Drink I was a Stranger and ye took me not in naked and ye clothed me not sick and in Prison and ye visited me not Then shall they answer him saying Lord when saw we thee an hungred or athirst or a Stranger or naked or sick or in Prison and did not minister unto thee Then shall he answer them saying Verily I say unto you Inasmuch as ye did it not to the least of these ye did it not to me In short all those who yield no Obedience to God but cast off his Yoke or that yield a partial Obedience submitting it may be to outward Acts of Worship but neglecting the Duties of Justice and Charity or on the other side make Conscience of Duties of Commerce with Men but delight not in Communion with God and trouble not themselves with seeking his Favour and Reconciliation by Christ. 3. They are such as continue patiently in a Course of well-doing to the end of their Lives For it is not enough to begin well but the Work must still be carried on till we come to receive our Reward Heb. 3.14 For we are made Partakers of Christ if we hold the Beginning of our Confidence stedfast unto the end But you will say If our Comfort be suspended upon this Condition then we can never know that we are Heirs of Promise till we come to die I answer It is not Event us perseverandi not actual Perseverance to the end which maketh the Evidence but Labor Conatus Cura perseverandi the Resolution and Endeavour to continue in a diligent use of all Means to continue in the way of well-doing and to please God in all things And the more you thus give diligence to persevere in this holy Purpose the more Assurance you get of the Goodness of your Condition Heb. 6.11 And we desire that every one of you do shew the same Diligence to the full assurance of Hope to the end that ye be not slothful c. A Christian may be assured and his Assurance groweth upon him the more he sets himself continually to obey God Now this part of the Evidence cuts off partly all those that are only good by Fits and Starts and good Moods sometimes they set their Faces Heavenward but their Lusts return and then they are worse than they were before partly those who prove final Apostates they began to build but they leave the Work unfinished and after they have escaped the Pollutions of the VVorld through the
knowledg of the Lord and Saviour Iesus Christ they are again entangled therein and overcome 2 Pet. 2.20 Vse 2. Is Exhortation to press you 1. To seek after Honour Glory and Immortality O this is the best Pursuit you can engage in What is better for you Can the World or the Devil propound any thing so good or better than this glorious Estate Are the dreggy Contentments of the Flesh the Vain-glory and Honour of the World the uncertain Riches we enjoy here worthy to come in competition with Eternal Life Surely in matter of Motive a Christian hath the Advantage however a carnal Man hath the Advantage in matter of Principle because in him it is wholly intire and unbroken 2. To Well-doing Surely you should not need many Arguments to press you to do well rather to press you to do ill should be the more difficult Task it is so contrary to our Reason and the right Constitution of our Natures but that we are strangely depraved O Christians what do we invite you to but to love God above all and seek his Favour in Christ and love your Neighbour as your self and by Temperance Purity and Chastity to preserve your own Vessels both Bodies and Souls in Sanctification and Honour Surely these Duties are not Gifts but Ornaments and such Subjection to God should be preferred before Liberty in Sinning 3. To continue with Patience I will press you to this by two Arguments 1. There will be always the same reason for going on that there was for beginning at first Did the Sense of your Duty invite you The same Bond of Duty lieth upon you still Did the Hopes of the World to come engage you Heaven is not yet obtained And will you lose all the Coâ—t you have been at already Gal. 3.4 Have ye suffered so many things in vain 2. There can be no Temptation great enough to recompense you for the loss of your Reward of Eternal Life Is it Reproach When Men despise God will honour thee and it is a blessed thing to be reviled for Righteousness sake Is it worldly Loss Better lose the World than lose our Souls Mat. 16.26 What will it profit a Man if he should gain the whole World and lose his own Soul Is Life in danger Losing Life for Christ is the way to save it And Iohn 11.25 Though he were dead yet shall he live Is it the continual reviving of Troubles In the other World there is nothing to assault thy Perseverance there thou art out of the Gun-shot of Temptations and shalt serve God without defect or difficulty there our Service is not troublesom to us A SERMON UPON 2 CORINTHIANS XIII 14 The Grace of our Lord Iesus Christ and the Love of God and the Communion of the Holy Ghost be with you all Amen MY Purpose is to open the Apostolical Benediction or Prayer for the Corinthians for our way of Blessing is only to pray for those whom we bless To love others is to desire their Good They that love best and most desire the best Good for their Friends and better Good there cannot be desired than that those we love may have God for their God Now they that have God for their God have all that is in God and all that is God God the Father Son and Holy Ghost will imploy all his Wisdom Power and Goodness to save them from all Evil and bring them to eternal Blessedness This is that which is prayed for in this place The Grace of our Lord Iesus Christ and the Love of God and the Communion of the Holy Ghost be with you all Amen In the Words we have The Thing prayed for together with the Persons from whom Or rather 1. The Matter of the Blessedness wished The Grace of our Lord Iesus Christ the Love of God the Communion of the Holy Ghost 2. The effectual Application to the Corinthians Be with you 3. The Confirmation of these Hopes and Desires in the word Amen 1. The Matter of the Blessing It consists of three Branches suted to the Persons of the Godhead 1st The Grace of Christ. 2dly The Love of God 3dly The Communion of the Holy Ghost 2. The effectual Application Be with you These things are with us or in us two ways 1. In the Effects 2. In the Sense 1. In the Effects when we have the Fruits of the Father's Love and Christ's Grace and the Spirit 's Operation That the Love wherewith thou hast loved me may be in them and I in them John 17.26 2. In the Sense and Feeling when we comfortably know it is thus with us Ioh. 14.21 He that loveth me shall be loved of my Father and I will love him and manifest my self unto him Rom. 5.5 Because the Love of God is shed abroad in our Hearts by the Holy Ghost which is given unto us 3. The Confirmation of these Desires and Hopes in the word Amen which is Signaculum Fidei an Expression of Faith and Votum Desiderii an Eruption of our Desire and Love Doct. That all the Persons of the Blessed Trinity do concur to the Happiness and Salvation of Believers Here let me shew you I. How they do concur II. Why they do concur I. How they do concur Let us explain the Text. 1. Here are all the Persons of the Godhead mentioned God is taken personally for the Father and then Jesus Christ and the Spirit are distinctly mentioned So in other Scriptures 1 Pet. 1.2 Elect according to the fore-knowledg of God the Father through Sanctification of the Spirit unto Obedience and sprinkling of the Blood of Iesus Christ. The fundamental Cause of Salvation is the Election of God who when he had all fallen Mankind in his Prospect and View was pleased to choose out some to Grace and Glory passing by others Then there is Reconciliation ascribed to Jesus Christ and Sanctification to the Spirit as the Means by which this Purpose is brought about The Beginning is from God the Father the Dispensation is by Jesus Christ and the Application is through the Holy Ghost So also Titus 3.4 5 6. But after that the Kindness and Love of God our Saviour towards Man appeared not by Works of Righteousness which we have done but according to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Iesus Christ our Saviour God the Father out of Love sent a Saviour by whose Grace we are saved and God the Son from God the Father sent God the Holy Ghost who applieth the Love of God and the Grace of our Lord Jesus Christ by renewing and healing our Natures So 2 Thess. 2.13 14. But we are bound to give Thanks always to God for you Brethren beloved of the Lord because God hath from the beginning chosen you to Salvation through Sanctification of the Spirit and belief of the Truth whereunto he called you by our Gospel to the obtaining of the Glory of the Lord