see Brethren together in Vnity All very lovely and amiable c. That which is written without upon the â—alls of your Porch let it be especially ingraven upon the Tables of your Hearts viz. Concordila nutrit Amorem What 's Heaven hereafter but a dwelling together in Vnity Let us begin it and Anticipate it to our selves by dwelling so here These words here in the Text as they lie before us in this present Psalm they seem to be uttered not onely Dogmatically but Narratively not onely as of somewhat to be but as of somewhat which was so indeed in the event And answerably let me beg of you that it may be applyed to your particular persons and your particular Societyes that it may be said occasionally from the seeing and observing of you Behold how good and how pleasant a thing it is in good earnest for Brethren to dwell together in Vnity And you should do it so much the rather as your Example will be ready and likely to provoke many others besides to the like Conversation God having honoured your selves to be the prime and chief Company of the City that which is herein done by you will have an influence upon all other Societies who by your love and concord and Unity and Christian agreement will unite in love amongst themselves And thus it shall indeed prove according to the words of the Text. Like the precious Ointment which was poured upon the head of Aaron and ran down upon the skirts of his Garments or like the dew of Hermon and that descended upon the Mountains of Sion where the Lord will command his Blessing even life for ever more So much may serve for this time and for this Text. SERMON XXVII Psal 139.18 When I awake I am still with thee It is the Great advantage of a Christian which he has above other men that he has his Friends alwayes about him And if the fault be not his own need never to be absent from them In the Friendship and converse of the world we use to say Friends must part and those which have the delight and satisfaction in one anothers Society they must be content to leave it and to be taken off from it But this is the Priviledge of a Believer that undertakes Communion with God that it is possible for him alwayes with Him Again in Humane Converse and Society we know it is ordinary for Friends to dream that they are in Company with one another But when they awake they are a great way off But a Christian that converses with God and has his thoughts fasten'd upon Him When he awakes he is still with him which is that which is here exhibited to us in the Example of the Prophet David THe Explication of this Text in hand does very much depend upon the true and right Notion of one main and principal Term which is considerable in it And that is the word awake which does admit of a Various Interpretation and may be taken especially three manner of wayes In the Natural sense In the Moral sense and in the Mystical First Awaking is sometimes yea most commonly taken in the Natural signification for the recovery from Bodily sleep as Gen. 28.16 it is said of Jacob that he awoke out of his sleep And the like is said also of Sampson in Judg. 16.14 That he awaked in the like manner Secondly Awaking is sometimes also taken Morally as it signifies a recovery from sin Thus it is frequently taken in Scripture as Eph. 5.14 Awake thou that sleepest and stand up from the Dead and Christ shall give the light 1 Cor. 15.34 Awake to righteousness and sin not And in Rom. 13.11 And that knowing the time that now it is high time to awake out of sleep for now is our salvation nearer then when we believed And 2 Tim. 2.26 That they may recover themselves out of the snare of the Divel that they may awake Thirdly Awaking is sometimes also taken in a Mystical signification for the recovery out of a state of Affliction and especially out of a state of Death Thus our Saviour of Lazarus Joh. 11.11 Our friend Lazarus sleepeth but I go that I may awaken him out of sleep which though the Disciples understood of Natural rest as it is there signified yet Jesus meant it of his death as it is there also exprest As Death is a kind of Sleep so is the Resurrection a kind of awaking inanswerableness unto it now we may take this word here in the Text in either of these significations but I shall chiefly fasten upon the former as that which is most genuine and proper and with that will I now begin by taking it in the Natural signification When I awake sayes David that is when I cease from sleep and bodily rest I am still with thee Now there are two things which this holy man does here especially intimate and declare unto us The one is his Disposition and the other is his Priviledge His Disposition in order to Duty and what was required of him And his Priviledge in order to reward and what was vouchsafed unto him we may look upon either of them First Take it as to his Disposition and so there is this in it That it is the care and Indeavour of a Good and Gracius heart when he awakes to be still with God When I awake I am still with thee It is Davids Profession of himself as a Representative of all other good Men. Now it is requisite we should explain what is meant by being with God and how far forth a Christian when he awakes is said to be with him There is some Obscurity both in the Time design'd as also in the state it self which is fasten'd upon it How it is said When I awake And how it is said I am still with thee First For the Time Designed When I awake This may be taken two manner of wayes Hypothetically or Emphatically First It may be taken Hypothetically or Indifferently When I awake that is when I am not asleep and so hindred by the necessities of Nature As if he had said thus There is no time that I doe not injoy thee but when I doe not injoy my self And so it sounds as much as this That a good Christian is continually with God upon all occasions A Godly man is careful to be with God in every performance and in every condition Quando is as much as Quandocunque When that is whensoever A Christian whatever he is doing that is not sinful he is still with God In Solitariness in Company in the Duties of Religion in the works of his Calling yea in his seasonable Refreshments and Recreations when he awakes he is still with God And this again according to a twofold Explication First Dispositive in regard of his Habitual inclination Look as it is with Lovers who bear a strong Affection to each other they are said to be with one another wheresoever they are Anima non est
establishing of his own Counsels Thus it was said to be as concerning the Betraying of Christ He was delivered by the determinate counsel and fore-knowledge of God Act. 2.23 Though it was also by the wicked plottings and contriving of Men. And again Act. 4.27 28. Against this holy Child Jesus were Pontius Pilate with the Gentiles and the people gathered together To do whatsoever thy hand and thy counsel determined before to be done Their malice did but further God's design So the Egyptians and Pharaoh for the diminishing and destroying of the Israelites The more they conspired to lessen them and thought they did wisely in doing so the more their number multiplyed and increased And so Haman instead of destroying the Jews he confirmed their Peace and Liberties to them so much the more I might be infinite in Examples in this kind wherein God has over-ruled Men's Devices by the Accomplishments of his own Purposes And the more that they have had their Will the more at last has he come to have had his occasionally from it But To shut up all which hath been spoken with a Word of Application and to conclude These Points thus opened unto us may be drawn forth in a Various Improvement First As matter of Conviction to all such persons as walk contrary hereunto And they are of two sorts especially First That Device without God And Secondly That Device aginst Him That Devise without him first They herein come to be censured and so to be awakened Alas it is but a vain and foolish thing for them so to do as neglecting that which is principally to be looked after by them for the prospering of their Counsels to them that they may be successful Woe be to the rebellious children saith the Lord that take counsel but not of me and that come with a covering but not by my spirit that they may add sin to sin as it is in Isa 30.1 That advice of Solomon is rather better which he gives unto us in Prov. 3.5 6. Trust in the Lord with all thy heart and lean not unto thine own understanding In all thy ways acknowledge him and he shall direct thy paths Secondly As which devise without God so also which devise against him These are far more vile than the other and their case is desperate for Did ever any man harden himself against God and prosper as Job expostulates Job 9.4 He is wise in heart and mighty in strength Saul Saul why persecutest thou me it is hard for thee to kick against the pricks in Act. 9.5 Surely there is no wisdom nor conscience nor understanding against the Lord in Prov. 21.30 Therefore the Church of God has sometimes upon this Account triumphed over her greatest Enemies whether for Wisdom or Power as we have a notable place to this purpose Isa 8.9 10. Associate your selves O ye people and ye shall be broken in pieces and give ear O ye of far Countries Gird your selves and ye shall be broken in pieces gird your selves and ye shall be broken in pieces Take counsel together and it shall come to naught speak the word and it shall not stand for Immanuel or God is with us In which excellent portion of Scripture the Spirit of God seems to come home to the disposition and practice of men to this purpose in all particulars Men are apt to think with themselves that if they cannot obtain a thing one way they may haply do it another if they cannot do it at this time they may haply do it hereafter if they cannot do it themselves yet they may perhaps do it if they take in other if they cannot do it upon the suddain yet they may do it upon deliberation advice and consultation Well but here is signified that none of these things shall prevail Not Combination not Strength not Counsel nor all these matters reiterated and repeated again If there be a mistake in the End all the means are frustrate that lead and carry unto it But Secondly Here is likewise a Word of comfort to the Church it self and to every true member of it Here is the Encouragement and Security of a good Christian and that in all Varieties and Changes and Uncertainties and Revolutions that are in the World Whosoever belongs to God he may be sure it shall go well with him for his particular because The counsel of the Lord shall stand We know saith the Apostle that all things work together for good to them that love God to them who are the called according to his purpose We know not what things shall be nor we know not what time shall be But what ever either times or things happen to be we know they shall all be for the good of Gods People to the best for them that own him and are saved by him Those who are the called of his Purpose his Purposes shall be sure to be establisht to them and for them There is none besides in the world who can have this promised to them Eccles 8.12 Though a sinner c. Yet I know it shall be well with them that fear the Lord but it shall not be well with the sinner c. It is the Blessed and Happy Privilege of all those that are in Covenant with God that God does nothing in the World but he does it for there sakes and they have a share and interest in the Good and Benefit of it both because they are mainly and principally intended in it as also have hearts in themselves to improve it to their own Advantage All the paths of the Lord are mercy and Truth to them that keep his Covenants and his Testimonies So that the Firmness of his Counsel is by Consequent likewise the firmness of their Conditions Lastly Here 's a Word of Direction how to carry and behave our selves in answerableness to these Truths here propounded and premised Seeing after all the Devices of Man the Counsel of the Lord shall stand as we have all this while heard there are therefore three things especially which do lye upon us to be done by us in reference and order to this Counsel First To be carefull to know it Secondly To be carefull to own it Thirdly To be carefull to improve it and to have recourse unto it First To endeavour to know it let us be carefull of that To know it How can we do that Who hath known the mind of the Lord Or who hath been of his Counsel says the Prophet first and then the Apostle And so it is true in regard of an absolute knowledge and discovery of it His ways are unsearchable and his Judgments are past finding out His way is in the Sea and his path in the great Waters and his footsteps are not known There is a depth in the riches both of the Wisdom and knowledge of God as the Scripture tells us But yet so far as he reveals it us we may be acquainted with it and it concerns us so to be Be
and is confident Still to the same purpose and effect So which is also much at one with it Prov. 28.5 Evil men understand not judgment but they that seek the Lord understand all things And again Eccles 2.14 The wise man's eyes are in his head but the fool walketh in darkness It is true as concerning God's Judgments If we shall ask how this comes about that a Godly man hath this fore-sight in him we may take it thus First By the Dictates of the Word of God He fore-sees it from hence A Christian considers what God has threatned against such and such ways and sinful courses and finding those courses to be taken does hence conclude that such Judgments will in all likelihood follow upon them For God he is true to his Word and what he has threatned he will bring to pass As nothing shall fail of his Promises and of the good things which are foretold by him so not of his Threatnings neither We may conclude it and build upon it Secondly by the Observations of Prudence and the concurrence of one thing with another We may see what God will do hereafter by that which he hath done already and the comparing and laying of things together God does usually things in their Preparations before he does them in the things themselves And there are the Warnings of Judgment before the Accomplishments and Consummation of it Now a wise man he has regard to these which he takes notice of A good Christian he studies Providence he marks what God does in the World and for what end and purpose he does it and so thereby does satisfie himself as to the Expectation of it and it is no strange matter to him then when it comes For every thing which God does it has a Voice and Tongue in it and speaks somewhat or other to us by it if we will listen and give heed unto it This is that which the prudent man does He is an Observer and from thence a Fore-seer Thirdly By the Inward Hints and Suggestion of the Spirit of God it self There is a Spirit of Discerning which God does in these Cases bestow upon his Servants whereby they are able to say much to future things I know Abraham says God and shall I hide from him the thing that I will do speaking of the Destruction of Sodom Gen. 18.17 And the Lord will do nothing but he reveals his secrets to his Prophets Amos 3.7 It is true there are not now to be expected those direct and immediate Revelations which were to the Prophets in former times but yet there is somewhat answerable to them There are certain General Discoveries and Intimations of things at large so many of Gods servants even now as of what he will bring to pass in the world so as may tend to their preparation and qualification and predisposition for it Those which are much acquainted with God and are accustomed to Communion with him they have many an hint tendred to them which every one is not acquainted withal And that as in reference to Gods Judgments and Dispensations And that 's the First part of Spiritual Wisdom which is considerable in a Christian Namely this That to fore-see the evil in reference to it The Second is in reference to Activity or Practise And hides himself this must be joyned with the other or else it is in vain It is to no purpose for any one to fore-see evil and to rush into it for so it were no better for him than if he were wholly ignorant of it But upon fore-sight of it to avoid it This a Godly man does He improves his fore-sight and discovery of evil coming on to his own safegard and protection Thus t is said of Noah that being moved with fear he prepared an Ark He did not only fear and rest himself in that fear but his fear put him upon Preparation and Provision against the eminent danger or that which was fore-seen by him And so it is also with every good Christian As he has wisdom to preapprehend evil so he has care likewise to prevent it and keep it from himself This is signified in this expression of Hiding which implies an Indeavour to Escape the danger which is fore-seen It is that which we often meet withall in Scripture the Saints hiding of themselves against Time of Trouble especially in the Book of Psalms It is that which David makes mention of again and again of Gods Hiding of him and of his hiding himself with God we can hardly turn a leaf but we find it he makes mention of it upon all occasions Now this is that which is here also signified to be the property of every other Beleiver even to hide himself in such times as these are If we would know how this is done I answer in the Exercise of all such Graces as are pertinent hereunto As First of all Meekness and Humility that 's an Hiding-Grace A Grace which keeps men safe from a storm Proud and lofty Person they are liketrees exposed to wind and weather but the humble and lowly they are preserved as it is in Job 22.29 When men are cast down then they shall say There is lifting up And he shall save the humble person So Zeph. 2.3 Seek ye the Lord all ye meek of the Earth which have wrought his Judgement seek righteousness seek meekness it may be ye shall be hid in the day of the Lords anger The meek they are most likely to be hid of any other besides Secondly Repentance that 's another Hiding Grace The more we hide our sins the less we hide our selves but when by Confession and Humiliation before God we lay them open to him he covers them and our selves with them There 's no better way for any one to be kept in safety from any eminent evil than by repenting and turning to God with all his heart such as these they do receive special safeguard and protection from Him and shall be kept from Evil. Thirdly Faith that 's another Faith it shrowds it self under Gods wings and keeps it there A true Beliver betakes himself to Gods Attributes and finds a great deal of satisfaction from them his power and truth And God himself takes such an one into his protection How great is thy goodness which thou hast laid up for them that fear thee which thou hast wrought for them that trust in thee Thou shalt hide them in the secret af thy presence from the pride of man Thou shalt keep them in the secret of thy presence c. Psal 31.19 20. Fourthly Charity and Bounty to the poor That 's a Grace also which Hides He that hides his money he does not hide himself but he that distributes it and gives it abroad The Lord takes special care of such as those in time of trouble to secure them and protect them from evil And that also as the fruits of those mens prayers whom they are kind unto According to that in
there are two things which are here pertinently considerable by way of illustration First that this sudden surprizal it gives no respite at all for Repentance and Conversion to God takes them in the midst of their relentings and humiliation of themselves Secondly that it gives them no respite neither for their Escape and avoiding of their danger takes them in the midst of their flight and endeavours of running away In both as a Cake not turn'd First I say No respite for Repentance and turning to God an Enemy looks not to this Suppose that any now were so well-minded as that they were willing to bethink themselves and to consider of their former miscarriges and to humble and to reform themselves This is the haste and cruelty of Adversaries as that they will not stay so much as for this We see here what cause there is for all men to take time while time serves to gather themselves together before the Decree go forth to reform before judgment begins for if they once tarry till the beginning of it it will proceed and go on with them in the very midst of Reformation it self Secondly As no respite for Repentance so neither for Escape this judgment it surprises them in their very flight and endeavours of evasion yea then soonest and with the greatest fierceness We see what a thing this sin is and how far it does provoke God's Justice against those which are the Patrons of it how it does arm those which are enemies with all the oruelty and savageness that may be for the exercising of revenge upon it that so we may from hence be perswaded to the shunning and declining of it And so much also of the second Emphasis impli'd in this expression of a Cake not turn'd as it is an ggravation of Ephraim's Judgment in the suddenness of it That 's the second Branch of the Text laid down in the eight verse of this Chapter Ver. 9. Strangers have devoured his strength c. The third is their miserable captivity in the next words Strangers c. This I must not divide from the other lest to speak in the language of the Text I should give you a Cake not turn'd especially forasmuch as the former did principally set forth their sins so this their punishment And yet if we please there are both parts in it too This passage as well as the former carries a double Emphasis with it both of Ephraim's sin and Judgment and accordingly we may look upon it First as an account of their sin and that thus Strangers have devoured his strength that is they have so far mingled themselves with the abominations of the Heathe as that they have now lost the whole strength and marrow of true Religion they have no spiritual life or vigour left in them evil and corrupt compliance it eats out the strength of grace and makes it a great deal more feeble than ever it was This we may see in divers instances in Scripture For example take it in Solomon who was before a wise man yet being seduced by strange wives we see what courses he took in 1 King 11.4 it is said His wives turned away his heart after other gods so that his heart was not perfect with the Lord his God c. The same is the case likewise of many other Professors of Religion who though in times past they have been pretty zealous in good ways yet according to the company they have faln into the society which they have joyn'd themselves with the interests and alliances which have been upon them have exceedingly declined and decay'd in spiritual things This is therefore a good Item to all to be cautelous in this regard that they do not even in this sense give their strength unto strangers by suffering any to cool them and to abate them and break them off from their former fervour in Religion and prosecution of the Worship of God which is a thing very odious and distasteful to him For he requires not only our service but the very strength and vigour of them and the best of them that may be But secondly As here is an account of their sin so likewise of their punishment Strangers have devoured his strength that is the Assyrians Foreign Enemies have taken away his wealth and riches and subsistence There is no outward and temporal advantage or priviledge whatsoever we can think of which sin will not make an hole in and diminish and bring to nothing if it be Honour it abases it if it be Wisdom it infatuates it if it be Wealth it exhausts it if it be Strength it weakens it and so of the rest It is that which it did in particular here with Ephraim who mixing himself with Strangers lost his strength Yea and which is also further remarkable by strangers themselves here was a fitting of the punishment to the sin Ephraim had mingled himself with strangers and now strangers devour Ephraim This is the course which God usually takes in the dispensation of his judgments to make that the occasion of punishment which was the matter of sin strange sins have for the most part strange plagues which they are matched and suited withall and the Tempter and the Executioner meet together What does all this teach us but so much the more carefully to look to our selves and by shunning Ephraims sin to avoid Ephraims punishment As for us of this Land and Nation though our strength hath been very much devoured and weakned in us yet we cannot say Strangers have done it what ever we have suffered hitherto we have suffered amongst our selves which has been so much the easier to us But if we go on to provoke God he can find out Strangers for us nay he has done it already and we see how he threatens us by the present affairs which are now upon us It will concern us to be so far wise for our selves as to meet him and to prevent him and especially by avoiding those sins which may incense him to it Let us take heed of being guilty of their sin that so they may not be the means of our punishment For as I noted before this is the course which God usually takes in the way of his Providence to make them the instruments of punishing whom we make the examples of sinning as Ephraim joyning himself to strangers had theresore strangers to devour his strength Let us I say here take heed of it What is the sin of that Nation which we are now in some contests withall is it not this sin of Ephraim that they are a Cake not turn'd a mingle-mangle of all Professions and Religions amongst them which they think to be their greatest strength and security and advantage and the supportment of them Well let us look to it that we do not share with them in it lest in so doing we provoke God to make them as so many scourges to us as it was here in the Text with this People who
to be the Daughter of Christ than to be the Mother and to conceive him in her soul by Faith than to conceive him in her womb by Nature And that which is here said of Christ and the entertaining of him in his person it may be apply'd also to the Servants of Christ and the entertaining of him in his Ministers That people may not from henceforth content themselves with a respect which they shew to their Persons but to joyn with it a respect to their Doctrine Though there be other expressions of civility which are sometimes shewn to the Ministers of Christ by those who have an affection for them to be owned and acknowledged by them yet that indeed is the highest of all when there 's a thriving and profiting by their Ministery and a regard to the Truths and Doctrines delivered by them This is not only to entertain them but in a sort to be entertained by them Again further from the scope of the Text To take notice of somewhat from that We see here the duty of Christians as to the moderating and allaying of their censures one of another Seeing Religion is the better part therefore those are not to be slighted and contemn'd and censur'd who are eminent and forward in Religion though it may be they may be somewhat wanting and defective in other matters This was the fault here of Martha in the Text she thought meanly and contemptibly of her Sister who did not help her in the present entertainment though she was otherwise better employ'd And so it is the weakness and perversness of many more besides where they have any outward excellency in themselves of wit or parts or skill which some others want they are apt from hence to scorn and despise those persons who are deprived of them though they have more eminent Graces in them Now such as these are here to be restrained and taken off from such kind of censures either in word or thought from this hint of Christ which he so seasonably exhibited to Martha Mary hath chosen the better part Christ will one day justify such as these against all reproaches He will own them and stand for them and take their part as they have done his And therefore let them take heed how they despise one of these little ones Forasmuch as he that despiseth them he despiseth him And so now I have done with the First General Part of the Text which is the testimony or judgment of Christ which he passes upon Mary as to her choice That she had chosen that good part The Second is the Amplification or Illustration of this choice in her in these words Which shall not be taken away from her This is spoken in opposition to that which Martha did so much pursue which was the sumptuous entertainment of Christ's Person and the shewing of her skill and housewifery in that particular All this it would be gone at last and come to an end yea Christ himself in regard of his person and corporal presence was to be removed and taken away too she was not to have him always with her But this of Mary's should not be lost but be still continued and perpetuated to her From whence we may note thus much That what-ever we lose besides we shall not lose our improvements in Religion and the care which we have bestowed upon that This better part it shall not be taken away from us as is here exprest And it is so much the better for this circumstance which is considerable in it For the better opening of this Point unto you I shall briefly do two things First shew you what in Religion may be lost and taken away from us And Secondly what may not For somewhat is considerable in both First For what may be lost And we may take it in these particulars First the outward means of Salvation they may be sometimes lost and taken away The Ministery and Ordinances themselves there 's a possibility of being deprived of these God threatens a famine of his word Amos 8.11 12. The Gospel it is an ambulatory Gospel which walks from place to place And the Church of Christ it is a Candlestick which is easily removed God has not tied it either to Nations or Persons Preachers may be taken away and Preaching may be taken away and Christ himself may be taken away in them both which should make those that enjoy them the more carefully and diligently to improve them Wantonness and unthankfulness and unfruitfulness it many times forfeits the Gospel and provokes him to bestow it upon those that will be better under it Secondly Liberty of outward profession and expression of the several Graces of the Spirit that may be restrained also Christians may not always have that freedom to profess that which they embrace not to declare that which they believe Thus Amos 5.13 The prudent shall keep silence in that time for it is an evil time And chap. 6.10 Hold thy tongue for we may not make mention of the name of the Lord. This may happen to the best Christians in the world according to the times and places which they may be cast upon in it That thus far the better part may be taken away from them Thirdly The sense and feeling of Grace in us that may also be taken away and removed from us we may lose that The people of God they may have Grace always in that vigour and activity at one time which they have at another but sometimes it may be higher sometimes it may be lower with them Sometimes they may be ready to say I can do all things through Christ that strengthens me with the Apostle Paul Sometimes again they may be al-amort and have little strength or liveliness in them And thus we see what in Religion may be lost and taken away and removed Now further Secondly which is more proper to the Text We may here consider what it is which cannot Now sure it holds good of Religion that it cannot be taken away as is here exprest in this particular case of Mary First In regard of its root and principle This shall not be taken away Thus Job intimates of himself when he was deprived almost of every thing else yet that the root of the matter was found in him in Job 19.28 And Isa 6.10 A godly man is compared to an Oak whose substance is in him when he casts his leaves The leaves may fall off from the tree when-as the sap still abides at the root So again 1 Joh. 3.9 The seed of God is said to remain in the regenerate And Joh. 4.14 Grace is said to be like a well of water which is continually springing up in us to everlasting life Where-ever God once implants and works these gracious dispositions in us they are lasting and continuing to us They are a second nature which is not easily extirpated or rooted out but though it may seem to be expell'd yet it will return and come back
to understand them and to know the meaning and intent of them that is to say for which cause and reason God is pleased to send and inflict them that so they may make a right use of them this they do not see which it concerns them to do To know the times and seasons thus namely in reference to God's judgments Thirdly The duties and engagement of the times it becomes us likewise to know these and it concerns us to study them to know what Israel ought to do as it is there exprest For there is a particular duty and carriage and behaviour and conversation which is proper to such a particular time which in another time is not so convenient Every thing is beautiful in its season as the Scripture tells us and that which may be a sin at one time it may be a duty at another according to the several circumstances and appurtenances which it may be clothed withal which it concerns all wise and prudent Christians to be advised of and lay to heart In Rom. 12.11 We find this advice given by the Apostle to the believing Romans and in them to all other Christians Not slothful in business fervent in spirit serving the Lord but according to some translations it is serving the time which is not to be understood by us of a base and unworthy complyance with the sins and corruptions of the time but of a careful and discreet consideration of the necessities and conditions of the time which are very much to sway and regulate those actions which are to be done by us This is to be supposed and taken for granted and laid for a rule That we may never do any thing which in its own nature is unlawful or against the word of God There 's no time for sin no not the least sin that is neither may we at all indulge our selves in it so as to frame our selves to it But for those things which are of a middle nature and in themselves consider'd indifferent there 's another account to be given of them and the time of performances here 's considerable as of very great influence both as to the honour and glory of God and as to the good and advantage of God's people And thus we have seen in what respect it may be pertinent for us to know the times and seasons whether in a natural sense or a civil sense or a spiritual sense and religious But the sense in which it is impertinent and whereof we now speak is suitable to the occasion of the Text and as we hinted before as to the time of mens particular deaths the change and alteration of affairs in Kingdoms or States the end and consummation of the world and the time of Christ's coming to judgment such times and seasons as these it is not for you to know that is it is not proper for you it is not your business nor belonging unto you Secret things belong unto the Lord our God but revealed things belong unto us and to our children for ever Deut. 30.20 Secondly It is not for you that is it is not profitable for you it is not your interest or advantage For men to know the times and seasons in this last sense as I have now explained it 's no way useful or beneficial to them neither is it any matter whether they know them and whether the time of their own particular end or of the end of the world It might please as a matter of speculation and so there are divers that busy themselves about it for the discovery of it but it cannot profit in a way of instruction neither does it tend to any true or real edification There 's no considerable advantage which can be thought to come by it nay indeed there is rather much of the contrary it is prejudicial and inconvenient Partly as it would be perplexing and distracting and partly as it would be apt to retard us and take men off from their duty and doing of such things as at present are required of them Thirdly It is not for you that is it is not possible for you it is not within your reach or compass or which you are able to attain unto The time and season of the end of the world and for Christ's coming to judgment it is not in your power to know nor comprehensible by you This agrees with that which follows in the close of the verse which we handled before where it is said that the Father hath put it in his own power and so out of the power of any other besides This agrees with that which our Saviour himself hath in another place likewise declared to this purpose in Mark 13.32 But of that day and hour knoweth no man no not the Angels in Heaven neither the Son but the Father Where there are three sorts of persons excluded from the knowledg of this time Men and Angels and the Son that is Christ himself The latter whereof especially seems to carry some difficulty with it which I shall briefly resolve how Christ who is said in another place to know all things Joh. 21.17 yet is said in this place not to know the day and hour of the last judgment And it is so much the more considerable forasmuch as it is he himself who is appointed to be the Judg as we have it in Acts 17.31 God hath appointed a day in the which he will judg the world in righteousness by that man whom he hath ordain'd This man is no other than Jesus Christ who is God and Man both Now that he who was to be the Judg should not know the time of the judgment seems to be a little incongruous and yet notwithstanding it is here intimated as if he did not know the day For the right explication we must consider in what sense this is spoken and we may reduce it to a threefold head First to the subject of this knowledg Secondly to the means of it Thirdly to the manner of it According to either of these he may be said to know it well First Take it as to the subject of this knowledg The Son knoweth not that day and hour But how consider'd namely not as the Son of God but as the Son of Man forasmuch as Christ doth sustain in himself both natures the Godhead and the Manhood therefore by a communication of properties what belongs but only to one nature it is attributed to the whole person As therefore Christ is said to dye not as he was God but as he was Man because the Manhood only is capable of mortality so Christ is said to be ignorant as he was the Son of Man not as he was the Son of God because the Manhood only is capable of ignorance And as he is said to know all things because he was God so on the other side not to know some things because he was Man And so some of the ancients carry it He that knew it as he was God and
Imployments in the scattering of their Temptations in the satisfying of their Objections As the Angels were instrumental to the removing of the Stone from the Sepulchre so they are many times instrumental in removal of Scruples out of the mind And as the Devils have power now and then for the injection of evil Imaginations so have the Angels also power to desperse them and to take them away But that which is cheifly to our purpose and most agreeable to he scope of the Text is the Ministry of the Angels for the Custody and preservation of God's Servants which is very full and Eminent in them These Angels do always behold the face of God in Heaven and that to this end as to be Commanded and set on work by him for the safety and security of them The Angels of the Lord incamp about them that fear him and deliver them Psal 34.7 And so I have done also with the second Branch of the Vision which is exhibited to us here in the Text consisting in the Activity of the Angels The Angels of God ascending and descending upon the Ladder The Third is the Super-Intendency of God himself in these words And the Lord stood above it and thus it carries a reference with it to both the former to the Latter and to the Motion of the Angels which passed upon it It refers to them both First It refers to the Ladder and that in the full extent of it whether of Christ or the Church or Jacob. The Lord stands above it with respect to either Explication First Take it in reference to Christ who is the Ladder in the first and principal Nation and conception of it so the Lord stands above it whereby is declared unto us thus much That though as the Son of God Christ be every way equal to the Father yet considered as Mediator he is less and inferiour to him The Father is greater then I in that place which we lately opened Joh. 14.28 Look upon the whole work of our Redemption and the Mediatorship of Christ and we shall find it to be all transacted by the Power and Authority of God himself who was principal in it if he came into the World he was sent by God God hath sent his Son into the World Joh. 3.16 And the Father hath Sanctified and sent him Joh. 10.36 If he was appointed to the work of the Mediatorship it was the Father that appointed him Him hath God the Father sealed in Joh. 6.27 When he was baptized it was the Father that approved him and gave Testimony unto him This is my beloved Son in whom I am well pleased Matth. 3.7 When he was Crucified and put to Death it was God the Father that exposed him He was delivered by the Determinate Council and foreknowledge of God in Act. 2.23 When he was brought again from the Dead it was the Father that raised him Him hath God raised up having loosed the pains of Death because it was not posible that he should be held of it Act. 2.24 Thus is the whole Contrivance of this Ladder for the framing of it and rearing of it and fastning of it it was wholly from God And this as it refers to Christ himself Again Secondly Take it in reference to the Church this Ladder in the second Notion of it and so the Lord stands above it there also What ever it be that happens to the Church it happens to it by the disposal of the Lord who does order all events and Conditions whatsoever unto it The Dispensations of Providence are different and full of Varieties in several times and ages of the World Some they fall out in one kind and some they fall out in another but the Lord he is above them all and over-rules them as himself pleaseth And still which is the comfort of all for the good of the Church The eyes of the Lord run too and fro through the whole Earth to shew himself strong in the behalf of them whose hearts are perfect towards him as the Prophet tell us 2 Chro. 16 9. There is a Double advantage which does arise from an high Posture and more eminent standing The one is the Advantage of Inspection and overlooking And the other is the Advantage of Influence and overruling those that stand above others they may see what is done by them And those that stand above others they may usually either hinder or prevent them And both of these Advantages are here intimated to be in God toward the Church while it is said that he stands above it First of Inspection and over-looking He sees how it is at any time with it He that is higher then the highest Observes and there be higher than they Eccl. 5.8 I have seen I have seen the affliction of my people which are in Egypt And then Secondly the Advantage of Influence and over-ruling Our God is in Heaven and he doth whatsoever he pleaseth in Psal 115. vers 3. And Psal 135 vers 6. Thus it refers to the Church Thirdly Take it in reference to Jacob for his particular as we must also take it as the next and occasional and more immediate sense though not the principal and it hath a truth in it so likewise that the Lord stood above it hereby to signify that special care which God had of his Servant at this particular time Poor Jacob was now at this time in a very sad and comfortless condition as to outward circumstances He was driven away for his life from a cruel Brother to a cruel Unkle he had left his Fathers house and was now to seek entertainment abroad and he had the difficulties of a tedious Journey upon him The Ground for his Bed the Stones for his Pillow the Heavens for his Cannopy He was all alone and had no body neare him to administer comfort unto him See here now it pleased the Lord in his Goodness to provide for him and to express himself towards him by sending him a guard of Angels to defend and protect him and by being himself in a special manner present with him and comforting him and strengthning him and upholding him in the way in which he went This is God's usual manner and dealing with his Servants to own them and to draw near unto them in their Greatest Extremities Jacob the harder he lay the sweeter he slept And the less incouragement that he met with from Earth the more had he from Heaven This is that which we may still observe as the Lot and happyness of God's people to have it thus with them God visits them in their greatest Solitariness and helps them in their greatst Distress Fear not Jacob I am with thee be not dismayed I am thy God I will strengthen the yea I will help thee c. Esay 41.10 It is true both of Jacob Mistically and of Jacob Personally And so to Paul Act 18.10 Be not afraid for I am with thee and no man shall set upon thee to hurt thee And
does also require of us When any thing is to be done by us or for us that we be sure to call upon God himself for the Prospering of it to us 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 Pathes when we neglect to seek to God in Prayers we are so far-forth said to forget him and to be unmindful of him but when we pray to him then we remember him and it concerns us so to do A good Christan should go about nothing Especially of any Consequence or Concernment but he should be sure still to remember to seek to God for his Assistance in it and Blessing upon it Lastly And more especially as the sense and meaning of this place in point of Thankfulness and acknowledgement we are then said to remember God when we owne him in all the Mercies which we injoy from him when we do not onely as the brute Beasts take such things as are convenient for us but together with them look up to the Hand which bestows them upon us This is truely and indeed to remember him to be thank ful to him and of we ought to do Thou shalt remember the Lord thy God thus and thus Especially This is the proper Scope and drift of this present Scripture before us as we may see by the very Context and Coherence of it In vers 10.11 c. of this Chapter When thou hast Eaten and art full thou shalt Bless the Lord thy God for the good Land which he hath given thee Beware that thou forget not the Lord thy God in not keeping his Commandments and his Judgments c. Because indeed it is that which we are Naturally and Commonly too Prone and subject unto When we have received Mercies from God not to Consider from whom we have received them and so as it becomes us to return thanks for them therefore does the Lord himself remember us and put us in minde of it that we should be careful to do it as some kind of remembrance of himself Now this point thus Explain'd unto us calls for our Answerable Observation and performance of it we should be careful all of us to remember the Lord our God where me thinks in the very words themselves there are two Arguments couch'd and imply'd for the inferring of it upon us The one is from the word of Sovereignty that he is the Lord God And the other is from the word of Propriety that he is our God Each of these they do in a special manner call for our remembrance of him First From his Soveraignty that he is the Lord we should remember him for that and accordingly yeild all respect and Acknowledgement to him Great and Eminent Persons they are such usually as are remembred by us who ever are else now therefore the Lord for his Greatness though there were nothing else in it it does require it and call for it at our hands Secondly From the word of Propriety and that Interest which he has in us and we in Him Thy God This latter joyn'd with the former makes it Compleat in Deut. 28.58 We find this Expression there used That thou mayest fear this Glorious and fearful name THE LORD THY GOD. What he says there of Fearing him we may say of remembring him that also upon the same Ground and for the same Reason and in particular for our Relation to him Relations they are such as of all others should be remembred by us and if we have any good Nature in us they commonly are so and how much then does it become us to remember the Lord our God that ownes us and takes us for his and whom we our selves have own'd surely it concerns us to remember Him of any other besides And that also in all Conditions whatsoever we may light into and the better so much the more As it is intimated here in this Scripture When thou art full and art Prosperous c. Then remember the Lord thy God Prosperity it often makes men forgetful both of themselves and others yea which is so much the more Abominable often times even of God himself But it is that which it should not do We should remember the Lord our God in Prosperity and in the full Injoyment of all things Yea then Especially as the Author and Bestower of all these things which we injoy upon us To set home this point so much the more Effectually upon us and to perswade us to the practise of this Duty let us Consider this with our selves First The Great need which we have of God's remembring of us and of thinking upon us There 's a time a coming when we shall all be desirous of it and seeking for it Remember me O my God for good and think upon me which was the prayer of Nehemiah It will be likewise in time all our prayers and there will be cause for it Lord remember me when thou comest into thy Kingdome And when I my self desire to come into it likewise There are certain Times and Seasons which are incident and Happening to us wherein God's remembrance of us will be of great Concernment and consequence to us And that a great deale more then all the world besides Now as we desire that he should remember us then let us remember him now And take the first occasion and opportunity for the doing of it which in his Providence is afforded unto us Remember thy Creator in the days of thy youth as the Preacher advises Before the evil days come c. Eccle. 12. There are many who think sometimes of remembring of God but it is then when as their memory is lost to every thing else when their senses and memories fail them and are departed from them then they think they will remember God and have some thoughts of him But alas it is many times too late to do it then If ever we will remember him to purpose we must remember him before And that so much the rather as we shall desire then that he would remember us Secondly Let us Consider the great Evil of Forgetfulness of him It is that which we find in Scripture to be very much threatned and punished by God This was the great Sin of the Israelites and which was so much laid to their Charge which God Plagued them and punished them so much for That they forgat the works of the Lord and remembered not the things which he had done for them As we may see at large in the 78. Psal And so also the Prophet Esay says in Esay 17.10 Because thou hast forgotten the God of thy Salvation and hast not been mindful of the Rock of thy strength therefore thou shalt plant pleasant Plants and shalt set it with strange slips There is nothing which God does take worse from his People then to be forgotten and neglected by them And therefore accordingly does so bemoane it
All these things are in the hands of God and so the Power to get Wealth by them Thirdly The power of Success It is he that gives this likewise when all things are prepared in the Means as much as can be yet there is a further Blessing which is required for the perfecting of them And this is also from God himself It is the Blessing of the Lord that makes Rich and adds no Sorrow with it as Solomon tells us Prov. 10.22 This is that which is absolutely requisite and necessary hereunto so that ther 's no Power of being Rich without it or devidedly from it Except the Lord build the House they labour in vain that build it Except the Lord keep the City the watchman waketh but in vain It is vain for you to rise early to sit up late to eate the Bread of sorrow c. Psal 27.1.2 What ever Course any may take to be Rich it is to no purpose without the Blessing of God And this Blessing of God it will make Rich where ther 's little else besides How many men are in the world who can give little account of their Estates but onely this that God has been pleased in his Providence to make a little go a great way with them and to increase them before they were aware as Jacob said once to Laban Gen. 31.42 Except the God of my Father the God of Abraham and the fear of Isaac had been with me surely thou hadst now sent me away Empty Yea have sown much and bring in little Hag. 1.6 Fourthly and lastly It is God that gives thee Power to get Wealth that is that gives thee Grace and makes thy Gettings to be lawful to thee When we have mention here made of a Power to get Wealth we must not understand it of an unlimited Power but a restraind Not of a Power which is per fas et nefas Either by hook or Crook but of a Power which is subordinate to the Commandment and will of God and which is agreeable to the Rules of his word Take your Thieves and Robbers and Oppressors and such persons as these and they seem to have a Power to get Wealth such as it is but it is not a Power of Gods giving and bestowing upon them but of their own taking to themselves It is not a Power of Donation but a Power of Vsurpation A Power which God may be said to suffer rather then to give and so it is not the Power which is here meant in the Text. But the Power which is here intended is an orderly and regular Power and consistent with the principles of Religion To get Wealth in Gods way and according to his allowance and approbation this is power to get Wealth indeed And this also together with all the former is the gift of God which he bestows upon those which are his People Secondly Exclusively When it is said here That He gives this power this as I said is to be taken not onely Emphatically but Exclusively and so there are these Intimations in it First That Wealth and Riches and great Estates they are not matters of mere accident and Casualty and Chance but that ther 's a special hand of Providence in them Indeed such things as these they are commonly called Bona Fortunae the goods of Fortune but it were a great deale better and more proper to call them rather Bona Providentiae the goods of Providence which indeed they are being such as are bestowed and ordered according to divine Dispensation The Silver is mine and the Gold is mine saith the Lord. Hagg. 2.8 And as it is his to the owning of it so it is his also to the Disposing The poor and the Rich meet together and the Lord is the maker of them both as Solomon tells us Prov. 22.2 Secondly It is not from our Selves neither that we do any time come to be Rich and to increase in Wealth It is the gift of God This is the very scope of the Text as we may see in the words immediately preceding in vers 17. of this Chapter Take heed thou say not in thy Heart my power and the might of my hand hath gotten me this Wealth but thou shalt remember the Lord thy God This was the miscarriage of Ephraim Hos 12.8 Ephraim said I am become Rich I have found me out Substance c. He attributed his Riches to himself and to his own finding out And so Habb 1.16 They Sacrifice unto their own Net and burn Incense unto their own Dragg Because by them their portion is fat and their Meat is plenteous Indeed the Scripture sometimes tells us that the Diligent hand maketh rich and so it does But it is still in a Subordination to the good hand and blessing of God himself that is supposed to go along with it otherwise all the diligence in the World will never be able to effect it and all the hands in the World will never be able to reach it Therefore we see sometimes even by Experience that it proves otherwise That those who take never so much pains and waite never so many Occasions and leave no Stone un-turn'd for the procuring of Wealth to themselves yet they do not always light upon it because it pleases God himself to deny it unto them Thirdly It is not from other men neither It is Exclusive to them Parents and Friends and Progenitors and such as these Indeed Solomon tells us in one place That Houses and Riches are the Inheritance of Fathers Prov. 19.14 But this must be understood so far as they are able to make them which is not absolutely but with its Restriction How many have there been in the World who though they have had great Estates left them by others yet not withstanding have been poore themselves and have not known either how to Increase or how to keep that which has been left them These and the like Considerations do evidence and make it good unto us which we have here now before us That it is God that giveth men power to get Wealth and that Exclusively We have seen how he does it Emphatically he is not wanting in doing it we have seen also how he does it Exclusively Ther 's none to purpose that does it but he Let us take in one Inlargement and Amplification more to the former and that 's Comprehensively for this likewise is implyed in the Text and very proper and pertinent to our Purpose That which is here in our English Translation rendred to get is in the Hebrew Bible to do or to work Le-gnasoth Chayl And this has somewhat more in it than as yet we have spoke unto we may reduce it to two heads Especially First He gives thee Power to keep it and Secondly He gives thee Power to use it both of these must be taken in and added as belonging to the former First To keep it The Lord thy God gives the Power to do this Alas To how many Casualties and
to have any knowledg of Him else Supposing gaine to be Godliness as the Apostle Paul speaks of some 2 Tim. 6.5 This they must not do but having first of all closed with God in a way of General Conversation thus to improve him in their particular Conversation Certainly if men were but more Religious and Conscientious in this particular they could not but find more good by it then otherwise they do For though Riches and great Estates be not always the Portion of Gods Servants who have their Inheritance in a better place and in a better matter then this present World Yet so far forth as men are any thing carefuller to serve God in those places in which he sets them so much likelier are they thus far to receive a blessing from Him so far as is convenient for them And so the Scripture sets it and Expresses it to us in sundry places of it As ye may see more particularly at large there in that place in Deut. 28.12.3.4 c. And it shall come to pass that if thou shalt hearken diligently unto the voice of the Lord thy God to observe and to do all his Commandments which I Command thee this day That all these Blessings shall come upon thee and overtake thee Blessed shalt thou be in the City and Blessed shalt thou be in the Field Blessed shall be the fruit of thy Ground and the fruit of thy Cattel the increase of thy Kine and the flocks of thy Sheep Blessed shall be thy Basket and thy store Blessed shalt thou be when thou comest in and Blessed shalt thou be when thou goest out And so Job 8. vers 5.6.7 If thou wouldest seek unto God betime and make thy supplication to the Almighty surely now he would awake for thee and make the Habitation of thy Righteousness prosperous Though thy Beginning was small yet thy latter end should greatly Increase We see how many there are sometimes in the World who have but small and slender beginnings and yet how they have risen at last to very great and large Estates Thus it has been from the hand of God upon them prospering of them in them But it is never so comfortable as when it is got and procured by prayer and seeking to God For then men have not onely the Estates themselves but the sweetness and Comfortableness of them which is more to them then all the rest and accordingly more to be prized and esteem'd by them Then is wealth a plentiful Estate a true blessing and Comfortable indeed when it comes not onely from Common Providence which it may do to the worst men that are but when it comes from special favour and the Dispensations of God's love in Christ And this it is when it is procured in such a manner as this is which we now speak of It has then all the blessed Appurtenances of a desireable Estate with it and reflects with the greater Contentment upon him that has it whereas otherwise as the Apostle speaks it has oftentimes many Snares and Temptations with it and many foolish and hurtful lusts attending upon it which drown men in Destruction and Perdition in 1 Tim. 6.9 But then again further we may improve this point not onely as to the getting and obtaining of Wealth at first but also as to the keeping of it being got and to the recovery of it being lost for it holds in this also as well as in the other And here we are likewise to remember the Lord our God in all deadness and decay of Trade which is that which we now complain of at this present time in the loss and Surprisall of our Ships whether by the Violence and unmercifulness of the Seas in Tempestuous weather or by the Violence and unmercifulness of Pirates in unjust invasions to remember that it is God alone that gives power to get Wealth by the removing and remedying of such sad Accidents to us It is he that in his just Judgment exposes us to them And it is he also that of his free mercy and Goodness must deliver us from them And as we desire to be secure from either so we must repaire to that God in whose hands is the Command of both If our prayers be not going at Land as well as our Ships riding at Sea we are in a very sad and uncertain Condition That 's the first kind of Remembrance so to remember God as to seek unto him and to call upon him The Second is to be thank ful to him and to be full of our Acknowledgments of him seeing it is God that gives the power to get Wealth why then do not you who do abound in Wealth and have great Estates vouchsafed unto you take notice when you are to bless and praise God for them And give the honour and Glory of them namely to him alone that bestows them upon you It is that which as I said before is the chief scope and drift of this Text. That no man say in his heart My power and the might of my hand hath gotten me all this Wealth And which likewise follows from hence not to be proud or lifted up with it It is that which the Apostle Paul requires of Timothy that he should charge those who are Rich not to be High-minded now among other reasons which do make against this High-mindedness in them this is one thing very Considerable from whence they came to be so what hast thou that thou hast not Received And why then shouldest thou boast as if thou had'st not Received it Seeing it is God that giveth thee power to get Wealth Let God therefore have all the Glory and praise of that Wealth which thou hast gotten and be sure accordingly to acknowledg his goodness in it As Jacob sometimes did Gen. 32.10 VVith my staff in my hand c. Thirdly Remember also to use thy Wealth in such a way as God requires of thee It is God that giveth thee power to get Wealth but it is not onely for thy self but also for Him And therefore improve it to Him Honour the Lord with thy Substance and with the first fruits of thine Increase as Soloman advises Prov. 3.9.10 So shall thy Barns be filled with plenty and thy Presses shall burst out with new Wine The words in the Hebrew Text which we here translate to get Wealth are le-guasoth Chayl which the Chaldee Paraphrast expounds to do Vertuously and so indeed we finde the phrase used and interpreted in some other places of Scripture as Prov. 31.29 Many Daughters have done Vertuously but thou excellest them all in the original Text it is Gnason Chayl as it is here in this present Scripture And surely the one does very properly follow from the other Ther 's none who are called upon to do more Eminent and virtuous Actions then such Persons as have got most large and plentiful Estates And therefore they should accordingly make Conscience to use them and improve them to such a
purpose Such as those they should account themselves not Owners merely but Stewards whom God hath betrusted with such Opportunities as whereby others might be the better for them This is that which they should be so much more effectually perswaded unto from the Examples which are set before them The Commemoration of our several Benefactors is not onely an acknowledgment of the good things which have been done by them but also a Provocation to our selves likewise to do the same or the like as God inables us from the Consideration of their Example going before us As those who are accountable to God not for Rules onely but also for Examples And to Incourage us so much the more herein let us Consider that there is nothing lost by it What ever is done in this kind it is not cast away but Sown and accordingly it shall have a Plentiful Crop and Harvest returned for it God will be in no man's Debt whosoeve he be but whosoever layes out any thing in Obedience to his Commandement he shall receive a full Recompence of it in the accomplishment also of his promise Lastly Ther 's another Remembrance which we may yet further make of God to this Purpose It is God that gives thee power to get Wealth and it is God that gives thee power to loose it and to want it and to be content to be without it The power of Patience and the power of Contentment is of God And indeed it is as Great a Power which is as requisite to the one as to the other to this as to that To be able to say with Holy Job The Lord giveth and the Lord takeeth Blessed be the name of the Lord to be so far sensible of the Reality of all these things here below as of the Reality of better things above to be willing to descend and to come down from a Great Estate without murmuring without Repining without Impatience and Discontent This is also the Gift of God St. Paul had learn'd to want as well as to abound Ther 's an art and Mistery in that also Which is much both to be desired and imbraced And accordingly as any do by Faith waite upon Him for it shall they have this Benefit and Experience of it And so I have done also with the Second General part of the Text as with the whole Text it self Thou shalt Remember the Lord c. SERMON III. Deuter. 11.12 A Land which the Lord thy God careth for The Eyes of the Lord thy God are upon it from the beginning of the Year even to the End of the Year It is a part of the Geat love and kindness of God towards his People not onely to be careful to provide good things forthem but also to give them some assurance of the Goodness of those things which he provides before he bestows them That so they may have them as it were in Hope before in Injoyment and in Expectation before in Fruition Partly thereby to Incourage them in the Customes of their present Obedience And partly thereby also to Satisfy them in the meanness of their present Condition And this is that which we may observe to have to do here in this present Scripture with the People of Israel in reserence to the Land of Canaan which he had provided for them and promised to bring them unto He raises their Hearts and Spirits and Affections and desires after it by giving them beforehand a Comfortable Description of it And this Text which I have now read unto you is a part of this Description Being an Account which is given by Moses of this Land of Promise not onely as the Proper Inheritance of the Children of Isarel but also as a Tipe and Figure of the whole Church of God in all Ages and Generations of the World c. THis Text which we have now before us is an Account which is given by Moses of the Land of Canaan that Land which was a long time promised and at last bestowed upon the Children of Israel not onely as their proper Inheritance but also as a Tipe and Figure of the whole Church of God in all Ages and Generations of the World So that what was true of that Considered in the Literal sense is true of this also in the Mystical and Spiritual Which is that which we shall now principally take notice of at this present time Forasmuch as the bare Letters of it contains in it either very little or no matter at all or at the best that which is but short and Impertinent It is here represented to us under the Notion of a Double Advantage which may serve to make up to us the parts of the Text. First From the Interst which it hath in God's Affection The Land which the Lord thy God careth for Secondly From the Interest which it hath in God's Inspection The Eyes of the Lord thy God are always upon it from c. This is Considerable in the Church of God and such a Land wherein the Church does at any time Continue and Reside We begin with the first of these Parts Namely the Interest which such a Land as this is hath in Gods Affections The Land which the Lord thy God careth for This is true not onely of the Land of Canaan which then was and Considered in the proper sense of it but also of any other Land together with it which is the Place and Residence of the Church and Ordinances and People of God This is Reductively and Interpretatively and Proportionably the Land which the Lord thy God careth for When it is said here that he careth for it this word Care it may admit of a threefold Explication First as a word of Respect He cares for it that is he regards it Secondly as a word of Providence He cares for it that is he looks after it and takes care for it Thirdly as a word of Solicitude He cares for it i. e. is Anxious about it First As a word of Respect The Church of God and such a Land where the Church resides God cares for it that is he regards it and has an Esteem for it It 's Precious and of great Account with him Therefore he is pleased sometimes in Scripture to put such names and Titles as these upon it which do import as much in it of his Portion and Inheritance and Jewels and peculiar Treasure c. Which are such things as in the Course of the World People do commonly care for and set an high value upon them This does God in reference to his Church The Lord Regards and Esteems his Church above all other Lands and Nations in the whole World besides Thus in Psal 132.13.14 The Lord hath chosen Zion he hath defended it for his Habitation This says he This is my Rest for ever Here will I dwell for I have desired it And so again Psal 87.2.3 The Lord loveth the Gates of Zion more then all the Dwellings of Jacob. Glorious things are
Son and Sheild unto it Bestowing Grace and Glory upon it and witholding no good thing from it as the Psalmist signifies to us in Psal 84.12 And so the Apostle Peter expresses it According as his Divine Power hath given unto us all things that pertain to Life and Godliness 2 Pet. 1.3 Gods Care for his Church is seen in providing all things necessary and convenient for it and in Sanctifying all Passages and Events whatsoever unto it And this is the Inclusive Emphasis Now for the Exclusive That 's considerable also and that according to a twofold Explication First In caring for it when none else cares for it besides Secondly in caring for it when he cares for none else besides as to any special or tender Care of them First I say God cares for his Church and Land Exclusively when as none else almost cares for it This is that which sometimes happens and falls out in the World That the Church of God it has but very few friends that care for it or regard it It is the Land that many Persons care not for Those that are Concern'd to care for it from their Places from their Callings from their Ingagements from their Opportunities yet many times are at a point in this matter they care not what becomes of it whether it sink or swim so they may but injoy their Lusts and their Pleasures and their Vanities and their Worldly Accommodations it s all one to them what may happen or fall out in this particular Scilicet is superis labor est ea Cura peculi Whose will may take care of the Church for all them like Gallio they care for none of these things Yea but is there no care taken of it in such Circumstances as these yes There is one that mindes and regards it for all that The Church is the Land which the Lord thy God careth for And that 's sure to be very well cared for which is cared for by him The Church and every part and member of it as David speaks in the name of the rest Psal 142.3.4.5 When my Spirit was overwhelmed within me then thou knewest my path In the way wherein I walked have they privily laid a snare for me I looked on my right hand and beheld but there was no man that would know me refuge sailed me No man cared for my soul I cried unto thee O Lord I said thou art my refuge and my Portion in the Land of the living Thus God cares for his Church Exclusively even when others do not care for it Secondly He cares for his Church Exclusively when he does not so much care for others This is also here intended in the Text The Land which the Lord thy God cares for Signanter with a special mark of Distinction upon it as the special Priviledge of it There is a common Care as I said which God has for other Places and People yea but this is that which he cares for more Especially and upon the point for none else It is the unhappinest of wicked Places and Nations that God cares not at all for them They are such as he does not minde what befals them but his Church is Deare unto him and accordingly he Expresses himself about it That he sets it as a Seal upon his Heart as a Signet upon his Arm. That he graves it upon the palmes of his hands and the walls of it are continually before him That he keeps it as the apple of his Eye and hides it under the shadow of his Wings All expressions of his great love and Providence of it He hath not delt so with every Nation It is the Land that he cares for Exclusively What does this in the next place come to but to teach us therefore to labour that our selves may come within this compass of being the Land which the Lord our God cares for we of this Land and Nation for our own particular It is that which the time has been tht we have had as great a share in it as any Land whatsoever besides under Heaven Even to the Observation and Admiration and Emulation of all other Lands besides in the World Ther 's no Land under Heaven which might be so properly said to be the Land which the Lord our God hath car'd for then we have been in regard of the Variety of Blessings in all sorts which God hath been pleased to heap upon us Blessings of Heaven from above and Blessings of the Earth from beneath Peace and Health and Plenty and Wealth and Honour and Prosperity in all respects as to Worldly and Temporal matters to say nothing of Spiritual and Divine and Heavenly which are chief of all Now how far does it concern us to indeavour that it may still fall out to be thus with us And that the Lord may not any way remit of his Ancient care of us and for us The onely way hereto is to be sure to Care for him for if we do not he will not care for us If we do not care for his Honour he will not care for our welfare and if it be an indifferent thing with us what becomes of his Worship and Services and Glory and Power and Ordinances it will be as indifferent a thing with him what becomes of our Peace and Happiness and Wealth and Plenty and Prosperity And he that has before Cared for us he will not now care for us at all nay he will now care for us so much the less as he has formerly and hitherto car'd for us and we have been no more sensible of it or thankful for it as we have Neglected his Care and abused his love and turn'd his Grace into Wantonness We hear what the Prophet Azariah said to Asa and the men of Judah 2 Chro. 15.2 And it is applyable to our selves The Lord is with you while ye are with him and if ye seek him he will be found of you but if ye forsake him he will forsake you Therefore let us look to it and Consider how it is with us in this particular And further know for this purpose that it will be a great deale worse for us for God to take off his care then to have denyed it Forasmuch as all Declensions have commonly their Aggravations with them And when God remit of his Care he does commonly bring in his anger and wrath in the place of it so that instead of caring for a land he does commonly contrive against it Instead of watching over it for Good he watches over it for Evil. He frames Evil against them and devises a Device against them as he threatens the People in Jer. 18 11. And as he has formerly brought all good things upon them so he will hereafter bring all Evil things upon them till he hath destroyed them from their good Land as Joshua tells the Israelites Josh 23.15 This is that which we should Especially look after to ingage God's constant care for us by walking faithfully and carefully
before him Take care that it may not be an indifferent thing with God what becomes of us for if it be so we shall prove to be but in a very sad and lamentable Condition Woe unto them sayes the Lord when I depart from them Hos 9.12 And so likewise when he care not for them For when ever it proves to be so they are from hence exposed to all kind of Evils and mischeifs which they are any way capable of whether from Satan the great Enemy of all who from hence will have advantage against them or from any other Enemies and Adversaries whatsoever besides God's Care for a Land is that which is the greatest Safegard and Security to it and on the other side the with-holding of this Care is the greatst Misery and Unhappiness of it as that which is indeed the Ground and occasion of all other Miseries and Calmityes besides Therefore I beseech ye let us take heed of forfeiting Gods care for us by any uncomely Carriage or behaviour towards him and study rather to be such as he may take special pleasure and Delight in and may be acceptable and well pleasing in his sight That he may continue still to be amongst us and to bless us and to follow us with his Blessings from one Age and Generation to another That we may be a People all Righteous and which shall inherit the Land for ever The Branch of his Planting the work of his hands that we may be Glorified as it is in Esay 60.21 And so now I have done with the first General part of the Text which is the Interest this Land here had in God's Affection exprest to us in these words The Land which the Lord thy God Careth for The Second is the Interest which it hath in God's Inspection in these words The Eyes of the Lord thy God are always upon it from the beginning of c. Wherein again we have two Branches more First The Priviledge it self and that is of being under the Eyes of God the Eyes of the Lord thy God are upon it Secondly The Continuation of this Priviledge and that is exprest in two words more First In the word of Perpetuity and that is always Secondly In the words of Extent From the Beginning of the year to the End of the year First Wee 'l take notice of the Former viz. The Priviledge it self here mentioned And that is of being under God's Eye The Eyes of the Lord thy God are upon it We use to say Vbi amor ibi Oculus That where the Heart is the Eye is also And so it happens to be here in this present place where it having been said of this Land that it was the Land which the Lord Cared for it follows presently hereupon that his Eyes were upon it as an Effect and Demonstraion of that Care God hath no Eyes properly no more then he hath Care but this is spoken after the manner of Men and accordingly is now at this time to be understood by us as denoting Especially that Providence which he hath over his Church Thus Psal 33.18 Behold the Eye of the Lord is upon them that fear him and upon them that hope in his Mercy And in Psal 34.15 It is said That the Eyes of the Lord are upon the Righteous And the same is likewise quoted and repeated by the Apostle Peter in 2 Pet. 3.12 Thus it may for orders sake be reduced to sundry Particulars by way of Explication First An Eye of Observation that 's one which God hath upon his Church he does mark and mind and take notice of the State and Condition in which it is His Eyes are upon it to observe it Ther 's nothing which can befal the Church but God is Sensible and Apprehensive of it and sees what it is in Psal 16.14 Thou hast seen for thou beholdest Mischief and spite to requite it with thine hand And Exod. 3.7 I have surely seen the Afflictions of my People which are in Egypt and I know their Sorrows It is a great satisfaction in Affiction to be regarded and taken notice of in it Now this is that which the Church does pertake off in all the Evils that happen unto it yea thugh sometimes they may be carried with the greatest subtilty and secrecy that may be yet his Eyes are upon it for all that for he has piercing and searching Eyes and therefore sometimes compared to a flame of fire for the Clearness which is in them His Eyes behold and his Eye-lids try the Children of men as itis in Psal 114. Though men may think sometimes they do not and say as those Atheists sometimes did The Lord shall not see neither shall the God of Jacob regard it How doth God know Can he judge through the dark Clouds c ye he sees for all that and will shew and declare that he does see He has an Eye upon his Church that is first of all an Eye of Observation Secondly An Eye of Compassion He has an Eye upon it to pity it and to Comfort it in the State in which it is Ther 's no Evil which befals the Church but God looks upon it as in a manner his owne and is accordingly affected with it when no other Eye besides pitties it as himself expresses it himself does it We know with what Compassion our Blessed Saviour looked upon Jerusalem when he came near it and wept over it his Eyes they were weeping Eyes which he did cast towards it and so they are proportionably the same towards his Church still where ever it is while he layes to heart the Afflictions which are upon them Thirdly An Eye of Direction a Teaching Eye God has such an Eye as this which he does sometimes vouchsafe his Church Ther 's a great matter in the Eye to such a purpose as this is and it is here considerable of us as we have it in Psal 32.8 I will Instruct thee and teach thee in the way in which thou shalt go I will guide thee by mine Eye Christ looked upon Peter and Admonished him His very Eyes was a Document to Him Gods Providences they are Teaching Providences to those who observe them and that know how to make use of them in every particular whether prosperous or otherwise Fourthly An Eye of Protection and Preservation and Authority His Eyes are upon his Land so as to maintain it and to bestow himself for it Thus we have it expresly 2. Chro. 16.9 The Eyes of the Lord run too and fro through the whole Earth or through the whole Land to shem himself strong in the behalf of them whose heart is perfect towards him God does not look onely to look but to Act answerably to his looks and his Hands they follow his Eyes in this particular And that in all kind of Actions wherein they may seem to stand in need of them For the preventing of Evil that it may not touch them for the restraining of Evil that it may
Final point or Conclusive He ends the Year as well as begins it with the Expressions of his Goodness in it He Crowns the Year with his Goodness Psal 65.11 Solomon tells us that the End of a thing is better then the Beginning and so inded it is in that which is Good And this is that which is Remarkable in God in his Dealings and Proceedings with his Church he is always sure to make a good End and cheifly with them nay where the Beginning may seem at least to be Contrary yet the End is always Comfortable ye have heard of the patience of Job and ye have seen the end of the Lord. Know ye that the Lord is very Pitiful and of tender Mercy as it is in Jam. 5.11 Thus is God Gracious to his Land and People in all Points and Periods of time from the beginning of the year to the end of the year from one year to another Yea from one Age to another Lord thou hast been our Dwelling-place in all Generations In Generation and in Generation as it runs in the Hebrew Text. Remember the days of old Consider the years of many Generations Ask thy Father and he will shew thee thy Elders and they will tell thee Namely of thy Goodness to them Deut. 32.7 Yea further ther 's a larger Extent yet behind then all this And that is from Everlasting to Everlasting in Psal 103.17 Thus is his Mercy upon them that fear him and his Righteousness unto their Childrens Children as it is there exprest that is not in the full compass of time but also before time was Even till time shall be no more from Everlasting in Election to Everlasting in Salvation The Sum of all for the use of it to our selves comes to this To teach us to make an answerable Improvement of it which we are to do Especially three manner of ways First In a way of Thankfulness and Acknowledgment Secondly in a way of Faith and Dependance and Thirdly in way of Truth and Obedience First In a way of Thankfulness and Acknowledgment where we have at any time the Experience of this made good to us in our own Particulars as we very much have Let us but cast our Eyes back upon the year newly past and consider if it hath not been thus indeed in a great measure with our selves How hath the Providence of God watcht over us and the Eyes of the Lord our God been upon us from the beginning of the year to the end of the year In our Persons in our Families in our Imployments in our several Condions Assisting us in them carrying us through them Preserving and Prospering of them to us we know what a sad year it hath been as in other Respects so especially as to the sad Distempers and Sicknesses which have been amongst us sweeping and carying away many which were more likely to live then our selves Now that we should be alive this day and have our health continued to us notwithstanding such Danger how much does it concern us to apprehend it and to be sensible of it That Gods Eye hath in this sense been upon us from the beginning of the year to the end of the year What can we render unto the Lord for all his Goodness his special singular peculiar and distinguishing Goodness in the whole Compass and Latitude of it Secondly In a way of Faith and Dependance let us make use of it so also that so we who have had Experience of his Goodness for the year past may still wait upon him in the use of all good means for the year Insuing and Comfortably rest in that Providence which God does Exercise towards his Church and People It is very Satisfactory in times of Vnecertainty and Hazard and Suspicion we know what 's in the Beginning of the year but we know not what may bee in the proceedings of it or before the End of it Yea but this we know That Beginnings and Proceedings and Endings they are all at the Disposal of the Lord our times are in Gods hand both first and last And his Eyes are always upon his Church from the Beginning of the year to the End of the year All things shall work for the best to them that love God as the Apostle Paul tells us in Rom. 8.28 And as the Preacher Solomon tells us in Eccl. 8.12.23 Though a Sinner do Evil an hundred times and his dayes be prolonged yet surely I know that it shall be well with them that fear God which fear before him But it shall not be well with the Wicked c. Thirdly In a way of Fruitfulness and Obedience we are to improve this point so likewise That as the Eyes of the Lord our God are upon us in this Extent and Production so our Eyes may be upon Him likewise in the same Extent As his in a way of Providence and Protection and Preservation So ours in a way of Obedience and Fruitfulness and Circumspection First To Begin the year with him as he does with us and thereby to lay a good Foundation of Holy Conversation to our selves To set our selves in a good way at first in this Entrance of time Indeed God by right should have the first Fruits of all our times in all the parts and Distributions of it The first of the Day in the Devotions of the Morning the first of the Week in the Sanctification of the Sabbath the first of the Life in the buddings forth of the Childhood And here now the first of the Year in the beginning of such a time as this It is that which Divers amongst us may in a manner have been said to do this Day already In the Renewal of Conenants with God at the Lords Table we have there now Sollemnly ingaged our selves to walk more Closely and perfectly with him for the time to come and to give him the Fruits of the following Year and all our life after in answerable Obedience to him Now it Concerns us accordingly to be always mindful of this our sollemn Vow and ingagement to him And in particular to begin well with him A good Beginning has that which makes way for a good Ending If we have hitherto been any way failing in our Duty and Neglected it Let us now at least and at last keep it Secondly Let us proceed also as God does with us He begines and he goes on in his Goodness his Eyes which he cast upon his Church and People they never fail but continue and hold good still So should our Eyes also upon him we should perfectly Continue in Goodness and proceed in it from one Degree of it to another As the yeare rises in the Light of it so should we rise also in the Improvement of it This is the Nature and Disposition of those that are good as it is in Prov. 4.18 The path of the just is as the shining Light that shineth more and more unto the perfect Day and unto the perfect Year Thirdly
Let us also End well be especially careful of that If God should bring us to the End of this year as he has done now graciously of the last that we may likewise make a good Close and Conclusion of it and not Content our selves with some imperfect beginnings and Endeavours upon it Remember that old Maxim That In Christianis quaeritur non Initium sed finis That it is not the Beginning which will serve the turn in Christians but the End and accordingly from the goodness of our Ends sutable to the goodness of our Beginning It is the Temper and Humour of many People that perhaps they will begin to be good in some sort at the beginning of a Year or at some Sollemn time and Season but then they soon grow weary and decline from those Beginnings in them Beginning in the Spirit and End in the Flesh as it was laid to the charge of some in the Church of Galatia Oh but we should be careful for our particulars that we be not guilty in this Respect We should begin and proceed and Continue and go on in goodness from one year to another and from beginning of the year to the End And that the rather upon this Consideration Because he Himself does so with us His Eyes are thus Continually upon us as it is here Exprest And not onely his Eyes of Preservation but his Eyes of Observation also His Eyes are also upon us to behold us and to take notice of us how we carry and behave our selves towards him And accordingly it Concerns us so to carry it as those who are always and perpetually under his Eye So much for that And so much also for this whole Text in both the parts of it A Land which the Lord thy God careth for c. SERMON IV. 2 Kinds 5.26 And he said unto him went not mine heart with thee when the man turned again from his Chariot to meet thee Is it a time to receive Money and to receive Garments and Oliveyards and Vineyards and Sheep and Oxen and Men-servants and Maid-servants It is the Excellency of the Holy Scripture and written word of God which should make us so much willinger to be more Frequent and Conversant in it that it is not onely Prositable but Delightful and carryes that with it in the frame and contexture of it as may not onely Edify but Refresh This it does more Especially in the Historicall part of it a Branch whereof we are now for change fallen upon at this present time And I have chosen the rather to do it that so the Continuance of the Matter and Argument which we have still in hand in the Conviction of an impenitent Sinner might be qualified and tempered to us from the Variety of the Discourses about it and the manner of handling of it The sum of the Story before us is briefly this The Prophet Elisha having performed a Miraculous Cure upon Naaman the Syrian by recovering of him from his Leprosy and having refused any reward in answer to it His Corrupt Servant Gehazi returns after the Captaine for it Obtains it and brings it home with him for his private advantage being questioned by his Master about it denyes it and Discovers the Fact Now the words which we have here before us are the Reply which is made hereunto And he said unto him went not my heart c. THE Text is nothing else but an Interrogatory put by the Prophet Elisha to his Servant Gehazi And there are two General parts Considerable in it First The simple Proposition and Secondly The Circumstantial Amplification The simple Proposition that is is in these words Went not mine Heart with thee The Circumstantial Amplification in these When the man c. We begin with the First viz. The Question in its simple Proposition Went not my c. And this again hath a double force or Emphasis with it First It hath the force of an Information as to one that was Ignorant Went not mine Heart with thee i. e. Mine Heart went with thee Secondly It has the force of an Expostulation as to one that was Delinquent Went not c. i. e. Did not thou know that my Heart went with thee First Wee 'l take it in the Former sense as it hath in it the force of an Information Went not mine Heart with thee i. e. My Heart indeed went with thee The Prophet by asking it does resolve it For a Negative Question has the force of an Affirmative Conclusion was it not that is it was so This is frequent and ordinary and so we will here look upon it Elisha here tells Gehazi that as concerning his fraudulent transaction which he had lately had with Naaman the Syrian His heart went along with him Now this will require a little Explication from us in what sense it could be said to be so that Elisha being at that time at home in his house and so at a distance from him could notwithstanding have his Soul and Heart present with him as he here seems to affirm For answer hereunto we must know that there 's a three-fold Presence of the Soul which is considerable in it First Proper or Natural Secondly The Vertual or Moral Thirdly Transcendent or Supernatural The due respect to each of these will unfold this Question First For the Proper or Natural Presence of the Soul That is that presence which it hath in the Body while it is in it as it 's proper place of abode And thus it cannot be any where present but where the Body is with it Because as the Body is Circumscriptively in its place so is the Soul also Definitively in it And can no more according to its Subsistance be in two or more places at once then the Body it self Nay when it is out of the Body it cannot then be in two places at once neither but is necessarily confined to one and the same instant in which it resides We may not ascribe more to a Soul then we may to an Angel which is a Creature of a more excellent Nature Now an Angel cannot be personally in Heaven at the same time that he is Personally on Earth This is Incompatible and Inconsistant And therefore the Soul of a Man much less This by the way is a good Confutation of that Superstitious Doctrine and practise which is in use amongst the Papists of praying to Angels and Saints departed Those Prayers which are made to them are in vain and to no purpose because they cannot at the same time be present with all which are conceived to make Prayers unto them and so cannot be assisting of them in those things which they sue to them for where there is a Limited Presence there is consequently a limited Power so far forth as that Power is Dependant upon that Presence And so in this sense Elishae's Heart could not go with Gehazi namely in a Proper and Natural Acceptation The Second is a Moral Presence or an Interpretative
such an Imployment At such a Feast At such a Meeting When such an one followed thee Or crossed thee Or talked to thee Or went away with thee When the Coach tarried for thee And the man turned again out of his Chariot to meet thee This is the Sum and Substance of this Question together with this Circumstance And that which we learn from it is this How necessary Conviction is for any Persons that at any time offend This is a main and principal thing to be done with them to Evidence their Sin unto them and to make them sensible of their guilt The Prophet Elisha here because he meant to inflict a Punishment upon Gehazi as we finde him afterwards to do to wit the Leprosy of Naaman therefore he would first of all Convince him and Demonstrate his Miscarriage to him which is a very good course to be taken by all others in the like Cases There are divers things very observable in this Carriage of the Prophet First His meekness and Gentleness That he does not presently fall soul upon him before he heares him and calls him to an accompt but he does fairly and casually treat with Him and argue the case with Him in a grave and sober manner this is one thing considerable Secondly His Justice and equal proceeding That before he condemns him he will discover Him and manifest him and makes him known to himself This is a thing also very requisite in such persons as have to deal with offenders c. Thirdly His Prudence and Wisdom in managing of the whole affair so telling Gehazi of somewhat as that he might accuse himself for the rest for he does not here instance in his sin but onely in an appurtenance to it The man turned back in his Chariot to meet thee why there was no hurt in that simply considered in it self so he might do and yet all well enough for all that He might have come back to meet him as having a further errand to his Master and to have ask't him or to have told him somewhat which he had forgat about himself Therefore it was not so much Naamans return as the ground and the occasion of it which he would hereby minde him of He came back to meet thee because thou first calledst after him and pursuedst him and for these reasons and ends and intentions This was was that which was considerable in it yet Elisha sayes nothing of it as leaving the conscience of Gehazi to it self for the making up of the rest And this is another good rule to be observ'd by Governours and Keepers and the like As near as may be so to order admonition as that those who are the offenders may themselves be their own Accusers condemned in themselves out of thine own mouth I will Judge thee thou evil servant as our Saviour in the Gospel And thus as briefly as I could have I dispatch't this present passage before us Such points as these sometimes are very requisite to be handled by us in the course of our Ministry And there is very great use to be drawn out of these Moral Discourses which may be improved to a spiritual purpose Especially by a spiritual heart It is true indeed The main work of our Ministry is to acquaint men with Jesus Christ and bring them to Him and to lay forth his Riches and Excellencies in all the several considerations of them But yet there is need likewise in their place even for other Truths which we which are Ministers are to open and press upon you As the Scripture it self is mixt and does consist of such things as these as well as others so our Ministry is to be so likewise as to the handling of Scripture Therefore let none be prejudiced against such Texts and Points as these before us which some sometimes weakly are For as there is much Benefit by them so there is also Great necessity of them And never was more then in these Days and Times of the world which are now fallen upon us wherein there is so much looseness and Licentiousness and lawlesness and secret wickedness which is cherish't and nourish't by many people which are guilty of it who therefore have very great need of such searching points as these are That hereby being made sensible of their sins and those actual iniquities which are upon them they may take occasion from thence to look into the General Corruption of their Nature which is the Spring and Fountain of those corrupt streams which issue from them And so being convinced of both together may be perswaded to come to Christ and to close with him upon his Gospel conditions of giving up themselves to Him and taking Him for their Lord and Saviour which is the ultimate End and Scope of all our Ministry and of such Discourses as these are which we have now made at this present time SERMON V. 1 Chron. 4.10 And Jabez called on the God of Israel saying Oh that thou wouldest bless me indeed and inlarge my Coast and that thine hand might be with me and that thou wouldest keep me from Evil that it may not grieve me And God granted him that which he requested We are here met together this Day to call upon the God of Israel and to call upon him for a Blessing To call upon the God of Israel for a Blessing upon the Israel of God the Church and People of God For a Blessing upon our Selves For a Blessing upon our Brethren For a Blessing upon the whole Land and Nation in General whereunto we belong For Blessings Negative in the removal and prevention of Evils and Calamities from us And for Blessings Positive in the bestowing and promoting 〈◊〉 Comforts and good things unto us And accordingly I have here made choyce of such a Text at this present to treat off as I conceived might be most sutable and agreeable to such an occasion It lies out of the Rode and Path of ordinary Reading as being within the Veine of that Scripture which is Especially made up of Genealogyes and a multitude of proper Names Like some fair and sumptuous piece of Building that is shadowed with a company of Trees which incompass it and stand before it and thereby keep it from the sight and view and Observation of those which pass by it Thus it fares as we may Conceive with this Text and portion of Scripture which we have here now before us Men are apt in this regard not so much perhaps to observe or take notice of it as otherwise it deserves to be observ'd As thence specialty of some to this purpose when they fall upon such Chapters as these But certainly if we will consider it It is not without some special intent that the Holy Ghost does insert this passage here in this place IN this Verse before us there are two General Parts especially observable of us First of all a Vow or Prayer Secondly an account of the Answer or Return which is
God First That God would bless him in his Estate and give him sufficient Maintenance That thou wouldest inlarge my Coast Secondly That God would bless him in his Imployment and give him proportionable Assistance And that thy hand might be with me Thirdly That God would bless him in his Person and vouchsafe him Gracious Preservation And that thou wouldest keep me from Evil that it might not grieve me All these three particulars are here Considerable of us in this Text thought the first of them we shall onely speak to at this present time The First is this That God would be pleased to bless him in his Estate and subsist me in the World That thou wouldest inlarge my Coast Vt dilataveris terminos meos A phrase that suits very well here with your own Language and Occasions and is proper unto them This is that which Jabez would here have an Extention of the Bounds of his Estate and the Possessions which he injoyd to a just measure and Proportion when he desires that his Coast should be inlarged we are to understand it in a Qualified sense not for such an Inlargement as men of the world commonly seek after without any Bounds or limits at all An unsatiable desire which like the Horse-leach that Solomon speaks off cryes nothing but Give Give Prov. 30.15 Or like those that the Prophet speaks off and denounces a Wo unto them which joyn House to House and lay Field to Field till there be no place that they may be placed alone in the midst of the Earth Esay 5.8 Such kind of persons as these they would have their Coast inlarged like the Sea There 's no measure at all of their desires which surely is such a kind of inlargement as the Lord does not approve and therefore we are not to understand it to be meant here in this Text. But we are to take it in a more restrain'd Acception That thou wouldest inlarge my Coast that is that thou wouldest bless me with a fair and competent Estate This was that which Jabez in this Scripture did seem to desire at Gods hands in this Expression And there are two things here answerable of us from it First That this is a Blessing considered in its own nature and such as in a strict way may be desired Secondly That it is such a Blessing that if it be desired at all it must be desired and desired from God himself Whosoever would have it they must wait upon Him for it as Jabez here did he calls upon the God of Israel that he would inlarge his Borders for him First I say it is a Blessing in it self considered in its own nature and such as may be in a sort desired A fair and large Estate here in the World This we gather from the reasoning and practise of Jabez here in this place That it is so and may appear unto us not so much by the Inclinations and Affections of men themselves which are many times in this point irregular as rather by the Representations which the Scripture it self makes of it First As promising it for a Blessing sometimes to those that do well as we may see in Deut. 28.1 If thou wilt harken diligently to the voice of the Lord thy God c. Then all these Blessings shall come upon thee Blessed shalt thou be in the City and Blessed shalt thou be in the Field Blessed shall be thy Basket and Blessed shall be thy Store So again 't is said of Spiritual Wisdome Prov. 3.16 That length of Days is in her right Hand and in her left hand Riches and Honour It is true it is but in her left hand but in her right hand it is notwithstanding And for Incouragement of men in labour and Industrious following of their Callings it is said That the diligent hand shall make Rich. So again Secondly on the other side The Contrary is threatned for an Affliction as in the same fore-named Chapter in Deut. So likewise in other places As Habb 1.8 Ye looked for much and loe it came to little c. That it is a Blessing indeed and so in that regard may be desired which I need not stand much to prove may appear further upon this Account First As an opportunity of Receiving Good And Secondly As an opportunity of doing Good and of Receiving as Appears by that of our Saviours Luk. 16.9 Make ye friends of the Mammon of Vnrighteousness that so when ye fail that is when ye Dy they may Receive you into Ever lasting Habitation What 's the meaning of that what Are Riches alone of themselves able to do this no but by the Friends which they make in the improvement and Dispensation of them He that Conscionably Scatters his Estate amongst the poor Servants of God he has so many Prayers to the Bargain which are put up for him to the throne of Grace not onely for the increasing of his Temporal Estate but likewise for the promoting of his Spiritual c. Thus we see how t is an opportunity of Receiving Good It s so also of Doing which if we compare them is somewhat more then the former It being a more blessed thing to Give then to Receive as the Scripture speaks The Comfort of a great Estate is not as most men make it to be onely to look upon it with his Eyes and to please themselves in the Injoyment of it no more but so No but as a Greater opportunity of greater Services and of doing greater Good This then serves to teach us in what respects principally to desire it if so be we ever desire it at all and also upon what terms to injoy it and to be partakers of it namely with Thankfulness and Improvement which is that which makes it to be a Blessing indeed Honour the Lord with thy Substance and the first Fruits of thine Increase So shall thy Barns be filled with plenty and thy presses shall burst out with new wine as Solomon advises to this purpose in Prov. 3.9.10 There was never more need for it then now in these present times of want and distress which many people abroad in the world are perfectly pincht withall it being that which is the proper result of such a Mercy and Blessing as this is which is bestowed upon us For consider seriously with our selves Why should God multiply us while hedeminishes others Why should he add to us while he takes from others Why should he make us to abound while he causes others to want If it were not for this reason that we might be so many Stewards and disposers of his Goodness to others through our hands and so many standing Monuments and Patterns and Examples of the freeness of his Mercy and love in these respects Alas what is it for men at any time to have an inlarged Coast and not to have an inlarged Heart To be amplified in their Estates and yet to be straiten'd in their Bowels To have Great comings in to themselves and
That thou wouldst keep me Jabez when he would now be freed and preserved from approaching dangers and evils which hung over his head he goes to the right person for the effecting of it and that is God himself As all kind of evils of punishment is ordered and disposed of by God No evil at all in the City that the Lord hath not done sayes the Prophet so all evil of the same nature likewise is to be removed and prevented by God or else it cannot be done unto thee at all As it is he that must inlarge our coast and He whose hand must be with us so it is He also that must keep us from evil and preserve us if ever we be kept All other means besides without Him are in vain and to no purpose at all This shews us what to think of such persons as have other shelters to defend themselves by which as the Prophet Esay speaks of them have made a Covenant with Death and with Hell are at an agreement that say when the overflowing scourge shall pass thorow it shall not come unto them for they have made lyes their refuge and under falshood they have hid themselves such as these shall not prosper in that way wherein they flatter themselves Their Covenant shall be dis-anulled and their agreement shall not stand c. There can be no hope or confidence for them but onely in God alone who has these things in His own disposing This does not exclude the use of means on our behalf which in their place are to be used by us we may not thrust our selves upon evil or carelesly fall into it and think it enough for us to desire God to keep us from it This is to tempt his providence rather then any thing else No but with indeavour on our part to betake our selves humbly to God and to rest and relye upon Him for it as Jabez here does I might here also take notice of the word which in the Hebrew Text is very Emphatical Gnazthea Hand of strength and activity or helping thereunto but I pass over that And so much of the Request That thou wouldst keep me from evil The second is the Amplification of it in these words That it may not grieve me Here was in his Name Jabez which as I have shewn signifies forrowful but he would not willingly have grief in his hands His mother bare him in sorrow in the verse before the Text but he desired not to live in sorrow From evil that it may not grieve me Mark here how he expesses himself in these present words before us He does not desire absolutely and wholly to be kept from evil That almost as the world commonly goes might seem to be a kind of petition but he desires to be kept from the trouble and vexation of it it is not from evil that it may not touch me but from evil that it may not grieve me It is not to be delivered from the Condition but onely to be delivered from the Affection This is that which we may accordingly desire of the Lord in such cases as these are That if he shall bring us at any time into sorrowful and sad conditions yet at least that he would keep us from sorrowful and sad hearts This is that which seems strange to Nature but Grace does very easily apprehend it God can suffer us to fall into evil and yet keep us from the Grief of the evil God can give a man a comfortable spirit in a sad and sorrowful estate and oftentimes does And this is that which Jabez rather then fail would obtain in this place so far forth as conveniently might be that he might be kept from evil but if not from evil wholly yet from evil at least in the sad effects and consequents of of it from evil that it might not grieve Him Thus for the better opening and unfolding of it to us may be taken with these following explications First He desired to be kept from grief That is from the Extremity of the Affliction so as to sink or to overwhelm his spirit Jabez could not imagine to have evil and not to have grief with it but hoped not to have it in the excess and violence of it And this he desired that though God in his Providence should afflict him yet he would not afflict him beyond his strength or lay upon him more then he could well and patiently indure This is that which we are subject unto if God doe not prevent us from it to be cast down upon every occasion and to be discouraged and put out of heart almost upon the smallest affliction and therefore is there need of prayer to God to support us and uphold us to this purpose and to keep us within bounds This is one thing which Jabez here intended Secondly When he desires to be kept from grief that is from the sinfulness of Grief and that inordinancy and distemper of minds which we are commonly subject unto through our corruption in such conditions Lord keep me from evil that it may not Grieve me That is that I may not be fretful in it that I may not be sinful under it that I may not be offensive by it That it may not grieve me nor I may not grieve thee nor thy holy Spirit occasionally from it This is the main and principal desire of every good Christian in such cases as these and where God is pleased at any time to doe this for us it is that which may very well satisfie us and quiet us and give us contentment whatsoever he does else besides A man's spirit it will help his infirmities as Solomon speaks and if our mindes be once well in us all things else shall be well with us what is it that we would to care for more And thus now we have also the third particular whereof this Prayer of Jabez is made up to wit for a Blessing in reference to his Protection and Personal Preservation That thou wouldst keep me in evil And so likewise we have done with the first General part of the Text viz. The Vow or Prayer it self both in the General Proposition of it at large as also in the particular explication of it in the several branches The Second is an Account of the Answer or Return which is made unto this Prayer That we have in these words And God granted him that which he requested which words may be looked upon by us two manner of wayes Either first of all in their common and general notion as they doe include in them God's manner of dealing in his answer of prayer at large Or Secondly in their restrained particular notion as they doe point out to us God's answer of prayer in these particulars which are here mentioned before us and which Jabez here beg'd at God's hands First To take them and to look upon them a little in the General God granted him that which he requested what 's the meaning of that
and that closes the Text which I would I could apply in the full extent and latitude of it And that is as ye are this day It is well when it can be said so and I could wish I could say so now That this day were no worse than that This day that we celebrate our Deliverance were no worse then that day that we received it and that we our selves indeed were not the worse in it or for it That this mercy had its right operation and influence upon us to make us so much the better and more faithful to God But alas It is far otherwise with us Indeed we do as yet injoy some impresses of it which we are not to be unmindful of but they are almost obliterated and worn out we have almost lost the very notion and remembrance of the mercy And this day it self it begins to be out of date and account with us at least as to our solemn regard and observation of it Well we should now here be quicken'd and excited hereunto to a Remembrance and acknowledgement and thankfulness for this great Deliverance That which Moses call'd Israel to in the Text the same let me now commend to you even the recalling of this ancient mercy bestowed upon you wherein as I may say God has taken you and brought you up out of the Iron-furnace even out of Egypt to be a people unto Himself It was done four and fifty years ago for the accomplishment of it but it deserves to be still remembred and taken notice of by us And that not onely in the simple Commemoration but especially in the Improvement and fruitfulness answerable to it Seeing God has given us the Gospel let our conversation be as becomes the Gospel and since He hath preserved His Truth unto us let us our selves cherish and preserve it and take care that others also may be made partakers of it especially we which live in such places of Improvement as these in which we are What is it for us onely to keep a day of solemn Commemoration which yet is to be done by us and in the mean time to have hearts unsensible of the benefit and Deliverance it self and also lives unanswerable to it No but let us live to his praise who has done so much for us And take heed of thinking of going back to Egypt again which there are some that would fain bring us to and there are heads on work to this purpose Jesuites and such kind of persons abroad in the world we cannot be too jealous of them nor yet of their Iron-furnace which they are raising and preparing to that purpose Let us not rely upon our former Deliverances which if we be not the better for we are so much the nearer to future ruine according to that of the Apostle Jude in the fifth verse of that his Epistle I will therefore put you in remembrance though ye once knew this how that the Lord having saved the People out of the land of Egypt afterwards destroyed them that believed not Lastly Let us improve this Experiment to a Dependance upon God for time to come as to all deliverances of the like Nature with it which we may ever at any time stand in need of Improve it to Faith on our own part and in reference to our selves from hence so much the readier to expect it and improve it to Importunity on Gods part to perswade Him so much the rather to effect it as there is occasion for it That He that hath taken us and brought us up out of the Iron-furnace even out of Egypt to be to Himself a people of Inheritance would be pleased still to make us to be so at this present day and continue us further to be so both in our selves and in our Posterity after us to the world's end Amen SERMON VIII 1 Sam. 2.9 He will keep the feet of his Saints and the Wicked shall be silent in Darkness for by strength shall no man prevail The Solemnity of this present day on which we are met together at this time hath a double Signature and Impression upon it for which it deserves to be Celebrated to all Generations The one is as it is a Memorial of the Deliverance and Preservation of the Church And the other is as it is a Remembrance of the Defeature and Disappointment of the Enemy And accordingly as Sutable to this purpose have we each of them here concurring and meeting together in the frame and Scope and Genius of this present Scripture which is the Conclusion of Hannah's song of prayse and thanksgiving And though pen'd but upon a particular Occasion yet withal is of General influence and improvement IN the Text it self we have two General parts considerable First The State and Condition of two sorts and Ranks of People The Godly and the Wicked Secondly The account or Reason which is given of both the former that we have in these words He shall keep the feet of his Saints and the wicked shall be silent in Darkness The latter in these for by strength shall no man prevail We begin in order with the First viz. The State and Condition of the Persons consisting of two Branches And first of the Rank of Godly ones He will keep the feet of his Saints where we have signified and declared unto us the providence of God towards his people in the custody of them which may admit of a double Reference either namely to Spirituals or Temporals In each as they stand in need of keeping so they do partake of keeping from him This is that which is here intimated unto us And First of all to consider it in Spirituals ye shall see it there Gods Custody and preservation of his people in protecting them from those Sins and Temptations and Snares which they are subject unto This is that which he does undertake for them and here in the mouth of Hannah signifyes to them And agreeable to other Scriptures besides As Psal 121.7 The Lord shall preserve thee from all Evil the Lord shall preserve thy Soul And Paul of himself in 2 Tim. 4.18 The Lord shall deliver me from every Evil work And Psal 37.23 The steps of a good man are ordered by the Lord and he delighteth in his way Where by his steps we are to understand all his passages and proceedings not onely in a Temporal way but in a Spiritual As by his feet here in the Text his Affections and the motions of his Mind by a Special care of them For the opening of this a little unto us it being a point of great Concernment we may take it in these Explications First By the prevention of Evil and sinful occasions God keeps the feet of his People so in that he does not so easily suffer them to come within the compass of Ruine and spiritual Destruction This is a peice of very Gracious and mercyful Dispensation It is that which we beg of him in the Lords Prayer when
of Gods servants which are ready to mistrust themselves here especially though perhaps there may be less danger of them in that how they shall carry themselves through Adversity how they shall be able to take up their Cross to loose their very time from Christ if he should call them to it and not decline and start back from his work Here is that which may support them He will keep the feet of his Saints And so for any kind of Assault or Temptation whatsoever Here 's Gods promise which he has made for it and this use are we to make of it even to comfort and incourage our selves upon such Considerations as these are Forasmuch as Despair and Discouragement may in this case prove very hazardous and prejudicial unto us Now to make this point every way effectual and pertinent indeed to our selves we must here have a care of two things The First is the Qualification of our Persons we must look to that Observe here in the very Text it self whose feet it is that he here keeps It is the feet of his Saints They must be Saints whose feet God will keep Saints and his Saints too Saints of his Making and Saints of his Calling and Saints of his Owning Those which are such he will keep their feet that is as we have Explain'd it their Hearts and Affections and Ways He will preserve them from running into Extravagances and the Extremities of Sin His Saints that is such persons as are in Covenant with him and begotten again by him and have his Image and likeness Stamp'd upon them and his Seed remaining in them These are they which shall be thus kept and serv'd and none but they Those which are not thus they have no Ground for the Expectation of such a Favour or Priviledge as this is to be conpreferr'd or bestowed upon them Thus we may observe in the Connexion there in that place 1 Pet. 2.3.4 Begotten again who are kept in the last times None are kept but those which are begotten again c. It is the great misery and unhappiness of all men out of Christ That as they are deprived of many other blessings besides so amongst the rest of Divine Protection as to matter of sin and spiritual judgements They are more in danger of being given up to Satan and their own corrupt hearts then others are and being evil already to grow worse and more confirm'd in evil every day then other whereas those which are Regenerate and Renewed and Sanctified and have Grace begun in them they are thereby in some manner secured against those hazards which others fall into And he that hath begun a good work in them will confirm it and finish it in them until the day of Christ As the Apostle tells the Philippians Phil. 1.6 But Secondly That 's not all It is not enough for us to be right for our persons in the General Qualifications of them But we must be right likewise for our carriage and the behaviour of our selves Those which are the Saints of God may sometimes so order the business by their own wilful heedlesness and neglect as that they may provoke God for a time at least to suspend this protection and safeguard of them He may and does also now and then suffer them to slip that they may the better look to their feet at another time He will keep the feet of his Saints but he expects also that they should keep themselves and not rush themselves upon the occasions of evil as sometimes they are ready to do whiles they do so they may chance to smart for it and come with broken bones at last As God Himself undertakes it for the main so his Saints must also use their own indeavour as they are exhorted to it Eccl. 5.1 Keep thy feet when thou goest to the house of God c. But so much of the first reference of these words as they may be taken Spiritually and in relation to the Inward man Now further Secondly We may likewise if we please take them in reference to Temporals and God's Providence as to the things of this life He will here also keep the feet of his Saints That is he will prosper all events and undertakings to them He will bless them in whatsoever they do and whithersoever they go This is the meaning of it First He will bless them in their wayes Take notice of That This is one way to keep their feet And it is so likewise in the Language of Scripture As Psal 121.8 The Lord shall preserve thy going out and thy comming in from this time forth and for ever-more And so Deut. 28.6 Blessed shalt thou be when thou commest in and blessed shalt thou be when thou goest out Again Psal 91.11 12. He shall give his Angels charge over thee to keep thee in all thy wayes They shall bear thee up in their hands least thou dash thy foot against a stone In all which places and the like we have promises made to God's people for the keeping and preserving of them even in their common and ordinary out-goings not onely for the preserving of their souls and spirits from sin but also for the preserving of their lives and bodies from destruction Therefore the Chaldee paraphrast reads it corpus servorum suorum He that keeps the body of his servants where the feet are put by a Senecdoche for all the other parts and the argument holds good a fortioris by reasoning from the less to the greater He that will keep the feet the most abject parts of the body and such as are of less esteem certainly he will not be wanting to the Breast and head those more noble and eminent parts but will be sure to keep them more especially He names the feet that from them we might rise higher to all the rest and those which are superiours Again further He names the Feet as those which are most exposed to danger and hurt of all other God bestowing the Greatest Protection where there seems to be the Greatest need and Necessity for it he gives more to that part that lacketh But the Sum of all comes to this God's Custody and Preservation of his people in their passages and goings up and down This may seem at the hearing of it to be but an ordinary Observation but yet is such as we may make very good use and Improvement of in the Course of our times Hereby to prevent the People of God from Inordinate and Exclusive Fears either for themselves or those belonging unto them in their Journeys and Travelings and the like That they are not onely under a Providence but under a Promise And whensoever they go in or out upon good and warrantable Occasions they may here expect God's preservation of them upon this Account His Word and Warrant for it He will keep the feet of his Saints And it is a great piece of weakness in any when as notwithstanding such an assurance as this is they
can do any good nor may expect any great matter from it those that doe so will be disappointed and so much the sooner because they doe so The strength of man and outward Power it is but weak of it's own nature but when it begins once to be trusted in it becomes weaker then it was before because that then it is God's Rival and comes as it were into competition with himself Now he is a jealous God and will not indure any thing to trespass and intrench on his Prerogative It is true that in outward strength somewhat there is which accordingly is to be looked upon as a means tending to such an end but the efficacy of it is from an Higher and it is no otherwise actually successeful then it pleases him to concur with it The bars of the Mighty are Broken and they that stumbled are girt with strength as it is in Ezekiel God has chosen the weak things of the world to confound the strong and things despised to bring to nought things that are how little do they think of this which are puft up and swollen and as I may in a manner say intoxicated with the apprehensions of any thing in themselves to this purpose who glory in their great strength and the advantages whereof they partake in this particular Alas what a poor thing it is if they consider all and what little cause and ground have they for it even the strongest that are How often does the Lord in his providence confute them and convince them of the contrary and shew them that it is not in themselves We should here for our parts observe it and take notice of it that for the first Head here considerable By his own strength no man shall prevail that is by strength of Body or Arms or outward force in any kind whatsoever Secondly Not by strength of wit or parts and improv'd understanding There 's a strength which belongs to this also but it will not prevail neither considered in it self God confounds the wisdom of the wise and brings to nothing the understanding of the prudent 1 Cor. 1.19 Men of strong heads and brains and parts and of a deep and subtile reach in matters of Policy yet they are not alwayes infallibly successful He disappointeth the devices of the crafty so that their hands cannot perform their enterprise He taketh the wise in their own craftiness and the counsel of the froward is carried headlong And the Lord knoweth the thoughts of the wise that they are vain 1 Cor. 3.20 And Job 5.12 13. Even this strength it is many times no more but weakness neither In Eccles 9.11 the place before alleadged we have the insufficiency of such a strength as this is laid forth in three several expressions Bread is not to the wise nor Riches to men of understanding Nor favour to men of skill The meaning whereof is not this That they are to none of these at all but that they are to none of these infallibly and in such a sort as never to be otherwise Wise men may sometimes get bread that is such things as are of use to the supportment of this humane life but they do not get it purely by their wisdom And understanding men may sometimes get Riches and attain to a great estate in the world but they doe not get it by their understanding alone And skilful men they may purchase favour and credit and esteem and reputation but it is not their skill which does certainly interest them in it No but their is a line and thred of Providence which runs along in all these Dispensations These Abilities and Qualifications are no further successeful then as it pleases God himself to concurre and appear in them Thirdly To carry it still a little higher and it may be closer to the scope of the Text by his own strength shall no man prevail that is not by the strength of his own habitual Grace It is no question a very great advantage which a Saint and servant of God has over another man that he hath a principle of something and saving Grace in his heart which doth still combat and conflict and wrestle with corruption in him and also dispose and encline him to that which is good whereas a carnal and unregenerate person is swayed by nothing but his own lusts and ruled by that spirit which works in the children of Disobedience yea but this Grace now in a Christian when it comes to the Tryal and Improvement it will not hold without somewhat else A Beleever stands not so much by the Grace within Him the Grace of Inherence that Grace which is in Himself as by that which is his Support or rather by the Grace without him The Grace of Assistance The Grace that is the favourand good will and Mercy of God Himself who sustaines Him and keeps up It is he that keeps the feet of his Saints and none but He. Even in this sense also And it is not by their own but by this strength that they shall prevail Therefore let none trust to this whosoever they be Those who have never so much of it and the greatest share in it for it will not serve the turn We should still be begging of God to perfit his own work in us And when he has given us Grace for the Principal to draw it out also for the Exercise and Activity of it not to rest our selves in good Habits or in good Purposes or in good Motions ond Beginnings in us but to depend further upon the Spirit of God for his Accomplishment and Consummation of them And that also upon every new occasion which is Administred to us we need the Assisting and strengthning Grace of God in every Action and Moment of our lives and whatsoever we set our selves to and therefore let us still ever and anon have recourse unto it and make our Confidence in that alone Least with Peter while we trust in our selves and our own Grace which at present we partake off we miscarry and fall into Temptation It is one of the main Reasons in Providence why God has sometimes suffered men of Great and Eminent Graces to slip fouly and scandalously in their times that so they might learn themselves and others might learn by their Dismal Examples that they do not stand by any strength of their own but by the Grace of God whensoever they do stand By his own strength shall no man prevail That is not by any strength without God That 's the first Explication Secondly Not by strength against Him in reference especially to the Second Clause The Wicked shall be silent in Darkness Vngodly men shall not escape Punishment because they cannot be too strong for God who is a God of Power and might and is able to Crush them in pieces whensoever he pleases Do we provoke the Lord to jealousy Are we stronger then He says the Apostle 1 Cor. 10.22 Surely no we are not With him is
since through means of that deliverance vouchsafed unto us I say it behoves us to provoke our selves to all kind of Thankfulness in this regard and to take advantage of this Annavasary Commemoration which is appointed to this purpose That it may not be onely a matter of Course and Formality which we cannot well decline but may have a real Influence and Impression upon us to raise our Hearts in the praysing of that God who hath done so great things for us Secondly As to matter of Faith we are to improve it to that likewise having had Experience of God's Goodness hitherto to be ready to expect as much from him for time to come That he that hath kept the feet of his Saints will do so still Sutable to the manner and Carriage of the expression here in the Text which is not in the time past but in the Future Not he hath kept onely but he will and therefore will because he hath experience of former Mercies should teach us to trust and to depend upon God for following as 2 Cor. 1.10 Who delivered us from so great a death and doth deliver In whom we trust that he will yet deliver us Thirdly and Especially To Fruitfulness and Obedience God having done so great things for us we should indeavour to do somewhat for him And being thus Delivered out of the hands of our Enemies should study to serve him as now without Fear in Holiness and Righteousness all the days of our Life And this for the keeping of the feet of his Saints In the deliverance of his people Now further Secondly For the Wicked's silence in Darkness in the Disappointment of his Enemies we may observe the Parallel in this also Here was both Darkness and silence in Darkness Darkness there was in the very Letter It was a work in the Dark And that both as to Place and Time in which it was wrought There was Darkness in the Place For where did these Wicked Conspirators prepare their Devices Surely it was in the Seller and in the Vault which they had fitted to that purpose They dig'd deep to hide their Counsell from the Lord and their work was in the Dark saying who seeth us and who knoweth us as the Prophet speakes in Esay 29.15 And there was Darkness likewise in the Time For it was the Night which they chiefly made choyce of for the carrying on of their wicked Designes A time and place of Darkness sutable to a work of Darkness And then there was Silence as to this Darkness When they were Discovered they were in a manner Confounded and knew not what to say for themselves As others were silent in a way of Astonishment at the Horridness and Strangeness of the Fact so were themselves silent in a way of Confusion being Prevented and Disappointed of it and as a Reproach not onely to their Persons but also to their Religion the Principles whereof led them and carryed them thereunto in the full extent and improvement of it But that which made them chiefly to be so was the last thing of all And that is That by their strength they could not prevail Neither by the strength of their interest and Combination Nor by the strength of their Wit and Conspiracy God infatuated their Counsels and turned all their Wisdom into Foolishness And in the things wherein they dealt proudly he was above them Their strength it was proved to be Weakness both ways both to the hurting and spoyling of us And as to the helping and securing of themselves as sayling in either I will Conclude all at this time with these words of the Prophet David in the name of the People of Israel which are applyable likewise to our selves Blessed be the Lord who loadeth us daily with Benefits even the God of our Salvation Selah He that is our God is the God of Salvation and unto God the Lord belong the issues from Death SERMON IX Job 20.11 His bones are full of the Sins of his youth which shall lie down with him in the dust The Scope of this present Scripture which we have here in hand is to set forth to us the miserable Estate of an Ungodly Person And for sureness sake it takes him in his full Latitude and Compass from his Youth to his riper Years from the Beginning of his Life to the end of it wherein the Evil of his sinful Courses does continually pinch upon him His bones are full of the Sins c. IN the Text it self there are two General parts observable First The State or Condition of a Wicked man Secondly The Extent or Amplification of this his Condition His State that 's exprest in these words His bones are full of the Sins of his youth The Amplification or extent of it in these Which shall lye down with him in the Dust We begin with the first General viz. The State or Condition His bones are full of c. Wherein again two Particulars more First The Sin and Secondly The Punishment of the Sin The Sin That is Youthfulness in the Miscarriage of it The Sin of his youth The Punishment of his Sin that is Exprest in this that his Bones are said to be full of it First For the Sin here mentioned It is the Sin of the youth The word in the Hebrew Text is Gnalumaw which signifies properly his Youths and being applyed to a matter of Guilt Youthful prankes These are things which are laid to the Charge of evil men By Sins of youth for the better opening of this passage to us we may understand two things Especially either the kinds of Sin or the time of Sin The kinds of Sin that is such Sins as are more Especially proper and incident to that particular Age and Condition of Life to wit his youth The time of Sin that is such Sins as are indifferent to any Age but which for the Commission of them have been Acted very Early and betimes First The Sins of youth it does denote the kinds of Sins by way of Specification and does signify such kind of Sins as are more proper and peculiar to that Age as some Sins there are Corrupt Nature though it cleave to all Conditions of Life in the whole latitude and Extent of it yet it does not Act and put forth it self alike in all but as is it varies to other things besides In Constitution in Improvement in Place and the like so amongst the rest in matter of Age and the periods of Life There are the Sins of Elder years and there are the Sins also of Youth which are to be observed and taken notice of by us and to be understood and avoyded Thus 2 Tim. 2.22 Fly Youthful Lusts Such Lusts namely as Youth is more Especially subject unto St. Paul would have Tymothy a Young man Especially to take heed of those These they are of divers sorts ' I le instance briefly in some few of the Cheifest of them which may give us an hint of the rest
punishments of the sword that ye may know there is a judgement Wrath not onely of men but also as it seems there to be implyed of God himself as proceeding from his righteous judgement when the Lord is angry he sends the sword into such a Country for the punishment of it They chose new Gods then was there war in the gates Iudg. 5.8 Namely as a punishment of their Idolatry All these evils proceed from hence mens sinning against God As for example in the Israelites dividing from the rest of their brethren this thing is said to be of the Lord. The same may be also said in like manner of all others besides they do relate and refer to him Now therefore if He will give quietness surely none can be able to make trouble in this regard All the Armies and Forces which are abroad through the whole world they doe as I may say serve in this sense under his command and therefore if he will but disband them there must needs be peace and quietness presently out of hand without more adoe That 's the first Branch of this first proposition when God will give a Kingdom quietness none shall be able any way to disturb it Secondly Let us take notice of the other And when he hides his face who then can behold him This hiding of the face in this place is differently expounded by Interpreters I shall present to you that which is most probable and fasten upon what I conceive most agreeable to the scope of this Scripture First there are some which here by Gods face do understand the wayes of his providence and so they make the sense this when God will walk in a secret way for the disposing of things in a Kingdom there is no discerning of him this is that which we may sometimes observe in our own experience That the Lord is pleased now and then to go before us in the works of his providence after a more clear and conspicuous manner so that we may easily see and perceive and apprehend what he is doing in the world He writes it in great Characters and Capital letters as we may so express it that whosoever runs may read it as the Prophet speaks Again at other times he carries things after a more hidden manner His wayes are in the deepes and His Counsels are unsearchable and His judgements past finding out and now in such a case as this is none can behold him thus we have it in Psal 74.9 We see not our signs there is no more any Prophet neither is there among us any that knoweth how long It pleases the Lord sometimes so to order things and dispose of them that the wisest and holiest man in a kingdom cannot tell what to say to them Those which have most acquaintance with God which have greatest interest in him and which are most familiarly used unto him they are sometimes ready to be puzzled and stagger'd at some dispensations and they lay their hands upon their mouthes in a way of astonishment and admiration That 's one meaning of these words But Secondly another meaning of them is this by taking Gods face here for the visible expressions of his love and favour to any Kingdom or Nation When he hides his face from any people that is when he withdraws the pledges of his goodness from them who then can indeed behold him That is who can indure before him who is able to stand in his presence with any comfort or contentment at all And according to this interpretation we have this truth from it That when the Lord is indeed angry and displeased with any kingdom or nation that Kingdom or Nation is in a very sad and lamentable condition When he hides his face who then can behold him Psal 76.6 Thou even thou art to be feared and who may stand in thy sight when once thou art angry And Nahum 1.6 Who can stand before his indignation and who can abide in the fierceness of his anger His fury is poured out like fire and the riches are thrown down by him And Psal 90.11 Who knoweth the power of thine anger even according to thy fear so is thy wrath And many such places there are to signifie the sadness of Gods displeasure This may be further explain'd and laid open to us in these following particulars as demonstrations of it First when God is angry with a people he takes them short in those outward comforts which they have formerly been partakers off as we find in that expression used in 2 King 10.32 In those dayes the Lord began to cut Israel short He takes away that former peace and plenty and abundance which they have sometimes injoy'd this in a sense is an hiding of his face forasmuch as every comfort is in its place a beam of Gods countenance It is God that puts comfort into the creatures and that makes them comfortable to us Now the Lord when he is displeased with a Nation he oftimes does deprive them of these as he threatens his own people of Israel in Hos 2.9 Therefore will I return and take away my corn in the time thereof and my wine in the season thereof and I will recover my wooll and my flax c. I will recover it Mark the expression as who should say he had let them have it hitherto in a manner before he was aware and they had stollen it as it were from him against his will but he would fetch all back again from them Secondly As he takes away these comforts so also which is the consequent of it he sends Judgments and plagues in stead of them which are quite opposite and contrary to them These he hath divers sorts of as ye may see in Deut. 28. which he threatens to the children of Israel upon supposition of their disobedience Cursing and vexation and rebuke in all that they set their hand unto ver 20. c. And so his three evil arrows which he mentions in other places likewise Sword Famine and Pestilence c. They are such as are effects and testimonies of Gods wrath and displeasure against a Nation and especially and above all the sword that judgment which is now upon us it is a principal expression of his wrath when the enemies roar in the midst of the Congregations and set up their Ensigns for signs as it is in Psal 74.4 Thirdly He also sometimes layes upon them spiritual judgements which are the greatest judgements of all He takes away his Gospel and his Ministers and his Ordinances He remove's the Candlestick out of its place as we have lately shewn out of another Scripture This is the true hiding of his face indeed there being nothing wherein he does more appear and shew himself then in such dispensations as these are The Gospel it is the glass which represents to us the face of Jesus Christ and wherein we see the glory of the Lord when therefore God takes away this at any time from any
the earth will I cry unto thee when my heart is over-whelm'd lead me to the rock that is higher then I. See here where David would set his footing in this flood of evils which was ready to overwhelm him him He would not set it upon the Sand but upon the Rock and upon the rock which was higher then himself that is upon God alone There 's nothing higher then our selves which we can rely upon but onely God Take any Creature whatsoever which we might trust to and we are equal with it but the Lord he is a most high Rock and which is exalted far above us that we might be encouraged to trust in him we have an excellent place to this purpose in Isa 26.3.4 Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusteth in thee trust ye in the Lord for ever for in the Lord Jehovah is everlasting strength or as it is in the Hebrew Text a Rock of Ages God's a Rock of Ages and it is good trusting in him forasmuch as a man then shalt be kept in peace Now we can no further be able to do this then we are at terms of agreement and reconciliation and attonement with God and therefore let it be our main care and study to apply our selves hereunto and to search and examine our selves in this particular to see whether God and we are upon good terms or no and whether he does indeed give quietness to us And remember to this purpose that nothing else will serve the turn It is when he gives quietness that none can make trouble He That is He emphatically and He that is He exclusively in opposition to all others besides For we must know that there are three sorts of peace-makers which though they may serve to give quietness yet in conclusion cannot free from trouble First A mans self Secondly Satan Thirdly false-teachers and flattering friends First A mans corrupt self There are many whom their hearts do not condemn them but it is their hearts which are blinded and hardned with self-love and the deceitfulness of sin and these they promise freedom from trouble but they are not able to give it nay rather do involve in it As ye may see in Deut. 29.19 20. He that when he heareth the words of the Law blesseth himself in his heart saying I shall have peace though I walk in the imagination of my heart to add drunkenness to thirst what 's the issue of such a person why ye shall see in the words that follow The Lord will not spare him but then the anger of the Lord and his jealousie shall smoak against that man and all the curses that are written in this book shall lye upon him and the Lord shall blot out his name from under heaven Secondly Satan He is another false Peace-maker He gives quietness too but it is in his hand and way as he hath sometimes his false-terrours so he hath also his false-peace He lulls people many times asleep in the wayes of sin that so he may so much the deeper involve and plunge them in them He perswades them that all 's well with them and that they have need to enquire into themselves when t is far otherwise Now alas this is also far enough from the preventing of trouble nay indeed it rather increaseth it which he also knows well enough and therefore so disposes of it Satan never gives any man quietness but that occasionally from that quietness he may fill him with greater trouble and perplexity afterwards To this we may add in the third place False-Teachers and flattering friends which cry peace peace and sow pillows under mens elbows when their condition is never so bad These gives quietness too but it is a quietness of that nature which we had a great deal better be without Such as these the Lord tells are guilty of the blood of the souls of his people c. Now all these three sorts of of Peace-makers are in a special manner to be avoided and declined by us And we should labor to have such a quietness in us as is given by God himself and none but him Where the Question yet further will be as pertinent to the matter in hand how we may attain hereunto how we may put our selves into such a posture and condition as wherein God may give us that peace and quietness which will uphold us and preserve us from trouble And here we may briefly observe and take notice of these following particulars for our best direction First We must acquaint our selves with God Be such as are sure to know him and are known of Him This quietness we speak of belongs not to strangers but to friends and special acquaintance Job 22.21 Acquaint now thy self with him and be at peace Mark how these two are joyn'd together and the one as the consequent of the other Acquaintance with God and Peace to signifie thus much unto us that this latter follows from the former If any one would have peace from God they must have acquaintance with him they must know him who he is Therefore all ignorant persons which have no knowledge of God and his wayes but live like heathens and without God in the world they can have no true quietness or peace at all in their hearts They may be sensless and stupid and secure and un-apprehensive of the miserable condition which they are in but for true peace they know not what it means nor were never as yet partakers of it Secondly To our acquaintance with God we must likewise joyn converse and communion also Those which are acquainted with God and have some particular interest in him yet they may not have that quietness they should have for want of communion with him There 's strangeness of Person and there 's a strangeness of conversation and either of these will cause a disquietness and unpeaceableness of spirit wherever they are The first that is proper to carnal and unregenerate persons The second that is incident even to Gods own children themselves Those which are not strangers in the former sense but have some knowledge and acquaintance with him yet they may be strangers to God in the latter sense and be much alienated and diverted from him As friends which know one another well enough yet may have some distance and alienation from one another Now this we ought to be very careful off for the preservation of this inward peace in outward affliction let us labour to keep a constant and daily communion betwixt God and our own Souls that so we may have constant and daily reflections of his love and favour upon our selves and have continual pledges of his good will and affection to us Thirdly Vigilant and Dutiful behaviour we be also careful of this to be conscionable in the performance of those Duties which God at any time requires of us according to the particular Places wherein he has set us Debts they are apt
instance we may see in Job whom when the Devil labor'd to traduce and slander he could do no mischief against him forasmuch as the Lord himself had acquitted him and set him free Hast thou considered my servant Job that there is none like him in all the Earth a perfect and an upright man c. Job 1.8 Secondly Men shall not be able to disturb nor cause trouble neither though they may indeavour bereunto And for instance here Job's friends they laid heavy charges against him as an Hypocrite and a desembler and I know not what but yet for all that they could not quite shake him of from his Confidence he appeals to God in these their censures of him Job 16.19.20 My witness is in Heaven and my record is on High my friends scorn me but mine Eyes powreth out tears unto God Job he had comfort in God even then when his friends spake against him and past hard sentences upon him And we see afterwards how the Lord acquitted him even to the shame of those his false accusers And thus will he likewise do upon occasion with others of his servants All the unreasonable suspicions and all the uncharitable opinions and all the hard censures which are at any time cast upon them shall not be able to prevail against them where God acquits a man it is no matter who speaks against him When he gives quietness none then can make trouble Thirdly Not a mans own misgiving and scrupulous Conscience that shall not cause trouble neither Where God himself will vouchsafe peace the Children of God sometimes through that weakness and infirmity which is in them are now and then false accusers of themselves and are ready to judge themselves to be in a worse Condition then they are as the generality and greatest sort of People offend in a way of self Presumption so there are some though not so many which also offend in a way of self suspition which lay hard inditements against themselves and their own Souls as Hypocrites as reprobates as such as have no truth or reality of Grace in them But now where God is pleased at any time to come in with a message and Testimony of Reconcilement all these doubts and fears and misgivings do presently vanish away When God will give quietness a man shall be freed from trouble from himself and his own Spirits If our Heart condemn us falsely God is greater then our Hearts and knows all things as it is said in another case Fourthly Not the Law of God that shall not cause trouble neither where it pleases God to give us his peace the Law that accuses and denounces also Joh. 5.45 Do not think that I will accuse you to the Father there is one that accuseth you even Moses in whom you trust Moses that is the Law written by Moses c. And how does that pronounce sentence See in Galat. 3.10 Cursed is every one that continueth not in all things that are written in the book of the Law to do them Here is the hard rigor of the Law But his now shall be able to do no hurt where God himself will give peace forasmuch as Christ hath freed them from the condemning Power of it Galat. 3.13 Christ hath redeemed us from the Curse of the Law being made a Curse for us He hath not freed us from the Authority of the Law that power which it hath over us to command us and to be a rule unto us but he hath freed us from the rigor of the Law that power which it would have over us to condemn us and to inflict punishment upon us Christ hath so freed and exempted us from the Law by dying for us as that it shall be no longer troublesome to us in this sense and consideration There is no Condemnation to them which are in Christ Jesus Rom. 8.1 Thus in all these several particulars is that Soul sure to be free from trouble which has once made its peace with God Neither Satan nor the World nor their own Conscience nor the Law of God it self shall be able to molest them that is so as any thing to prevayle or get the mastery of them So that we must still remember as an Explication of this present point that we take this trouble here as a trouble of Efficacy and Success not for a trouble of indeavour These may now go about to trouble such as those which are at peace with God but they shall not prevail against them no not the very gates of Hell it self The Ground of this truth is this namely because God is in those relations as must needs assure those of peace and Satisfaction whom he is at peace withall and that may be further declared in these particulars First It is he who is the Plantiff and the Party wronged and which enters the Action If any one should make a Christian trouble in regard of his Spiritual Estate it must be such an one whom a Christian has wronged and offended and trespassed against if he be satisfied and well-pleased who has any thing more to say against him why now this is the case here when God gives Spiritual quietness none is there able to make trouble Because the party offended is satisfied and he to whom the injury was done is now contented to take it up as you know Christ said in the Gospel to that woman which the Pharisees brought to him having taken her in the fact Joh 8 10.11 Woman sayes He where are those thine accusers Hath no man condemn'd thee She said No man Lord. And Jesus said unto her neither do I condemn thee go and sin no more When Christ himself did not condemn her none was able to lay any thing to her Because if any one had to do in forgiving her or accusing her it was he most of all who was God against whom she had sinned till she had received absolution from him she could not go away in quiet and when she had so it was no great matter what any other might say against her If God himself speak peace all is well in this regard and upon this consideration because he is the party most concern'd in the trespass it self Therefore David speaking of himself in Psal 51.4 He speaks after this manner Against thee thee onely have I sinned and done this evil in thy sight that thou mightest be justified when thou speakest and clear when thou judgest David had sinned against others also against Bathsheba and Vrijah against the rest of the people of God whom he had scandalized by his ill example But he sayes he had sin'd onely against God so as to call him to an account for this transgression at Gods tribunal and in his own Conscience He had sinned against God chiefly and he had sinned against God principally and he had sinned against God so as from him to beg and expect the perfect pardon and forgiveness of his sins this belong'd to God alone forasmuch as he was
upon all occasions where there is less comfort from the Creature there is the greatest supply from Him he makes up the want and deprivation of other friends A Father of the Fatherless and a Judge of the Widdow is God in his holy Habitation Psal 68.5 He is a Father of others and he is a Judg of others but a Judg and Father to these in a more especial and peculiar manner There is none commonly which are better provided for then those oftentimes which are in such Conditions as these are And the Reason of it is because hereby God has the greater Honour and Glory both of his Power and Goodness He is more seen in such passages and dispensations of Providence as these and accordingly more to be acknowledged The Improvement whereof to our selves is to teach us to take notice of it both for our thankfulness and comfort It is a great Supportment to us in any low and sad Estate which at any time may befall unto us to consider and remember this truth that care which God has even of Infants and little Children in their helpless Condition And it may be carryed not onely to our selves for our own particular Person but also by way of inlargement to the whole Church and People of God as the Prophet Esay seems to express it in the name of God Himself Esay 46.3.4 Harken unto me O House of Jacob and all the remnant 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 your Hoary hairs will I carry you I have made and I will bear even I will carry and will deliver you The Lord he takes upon him to be to his Church as a tender Nurse or Mother which bears her Children upon in her arms and according to these Expressions does he often deliver Himself As Exod. 10.4 I bear you on Eagles wings and brought you to my self So Deut. 32 11. As an Eagle stirreth up her Nest fluttereth over her young spreadeth abroad her wings taketh them and beareth them upon her wings So did the Lord do with his People c. And Deut. 1.31 The Lord thy God beareth thee as a man doth bear his Son And Act 13.18 He suffered their manners in the Wilderness Some take it as a Nurse beareth or feedeth her Child so did the Lord bear and feed his Church Again we have an expression much like this in Hos 11.1.3 When Israel was a Child then I loved him and called my Son out of Egypt I taught Epharim also to go taking them by their armes but they knew not that I healed them Thus does the Lord take care of his People in the worst Estate All which comes to this purpose to stir up our Faith and Confidence in God even for the good of his Church and people still in these sad and Calamitous times which are at present upon us And thus as David was cast upon God from the womb by the helplesness of his Condition Secondly By the faith of his Parents they resign'd him and gave him up to God to his care and defence and protection from their very first injoyment of them which shewes here the like duty to be practised by all other Parents whatsoever even to commit their children to God from the very first moment that God bestowes them upon them There are two things which are here exhibited and presenred unto us from this particular as a duty which lyes upon Parents in this regard First the Duty it self viz. To cast their children upon God and his fatherly providence And Secondly to do it early and betimes even from the womb it self Thus sayes David here upon thee was I cast from the womb First I say they must cast them upon and commit them to him which I do not speak to this purpose as that themselves should cast away all care and regard of them but that in the use of all lawful means they should devolve the chief care upon him to whom it chiefly belongs As God casts children upon Parents by giving children to them so they should cast them back again to him by commending them to his Custody and direction Secondly They must do it also betimes do it from the womb from the very first injoyment of them There are many which it may be will do it afterwards be content to cast them upon him when they have sufficiently provided for themseles but this is commended to us the doing it from their first beiginning This committing of your children to God is the safest provision for them that possibly you can make it is better then to comit them to the dearest friends that they may have in the world It is better then to commit them to the greatest estates that ye can purchase for them It 's better then to commit them to the greatest skill or ability which we can conveigh unto them all is nothing to this the casting of them upon God himself And so ye have also the third particular here mentioned The blessings of the Cradle Vpon thee c. The fourth and last is the blessing of the Covenant Thou art my God from my mothers belly where again are two particulars more First The blessing it self Thou art my God Secondly The extent of this Blessing from my mothers womb First The Blessing it self Thou art my God This hath more in it then all the rest besides and comprehends the other under it and something more Here 's the blessings of the first birth and the blessings of the New-birth And there are two things more again in it First Here 's an implication of interest Thou art my God that ownest me and I thee And Secondly here 's an Implication of Activity Thou art my God which standest to me and art careful for me First Here 's an Implication of Interest Thou art my God That is there is a Gracious Covenant drawn betwixt me and thee This we may observe as pertinent and belonging to every true Believer God makes over himself to him and he makes over himself to God They are mutually one another Thou art my God Only for the right understanding of it we must know in what order and method God begins with us and then we follow him God first chooses us and then we choose Him God first loves us and then we love him God first gives himself to us and then drawes our hearts and spirits in this gift to give our selves to him This is a great mercy and much to be acknowledged by us though we had nothing else in the world For God to be our God it is more then for all the Kingdomes of the Earth to be intayl'd upon us David in this one expression he includes every thing else which had been possible for him to have thought on and call'd to mind He could not well have said less and he could not possibly have said more If God be
a satisfaction to Gods servants that their afflictions are not meerly casual and contingent and accidental but disposed to them by the hand of God And so now I have done with the first General part of the Text which is Gods Judgements in the Preparation or Disposition of them In the hand of the Lord there is a Cup and the wine is red It is full of mixture The second is the Execution And he poured out of the same This is still added for further terror and amazement for hitherto all had been well and there was not so much matter in it to affright A Cup of red wine and full of mixture and in the hand of God there 's no great hurt in that It may be in his Hand and no body the worse for it if it be no more at least as careless and Atheistical persons are apt to apprehend it Yea but now when this Cup is poured forth this makes it a little more awfull which we are therefore here to take notice of Here 's Judgment not onely in the Preparation or Threatnings of it but as well as in the Practise and Execution that we may be the more affected with it We may from hence observe thus much That God will not be alwayes in the forewarnings of Judgement He will be at last in the Dispensations of it He will not be alwayes tempering it he will be at last pouring out of it This is that which is here intimated to us out of these words where for the better opening and illustrating of it unto us there are three particulars which are here considerable of us as to this carriage and dispensation of God in regard of his Judgements First The Time of its Secondly The Measure of it And Thirdly The Subjects or the Persons upon whom it lights The Time of it That 's exprest in the present The Measure of it that 's in abundance He poures it forth The Subjects of it or the Persons whom it lights on there are not exprest but left indefinite to signifie the impartiallity of Gods Judgements First For the Time of it It is the Present exprest by that He does it now Though in the Hebrew it seems as well as to be the future or if we will also the time past in regard of the conjunction of it Va-jagger Effluere fecit Indeed we may take it Indefinitely as referring to all times whatsoever and that upon a twofold ground especially First In regard of the occasion He is alwayes provoked unto it And Secondly in regard of the Disposition and Inclination which is in Himself He is alwayes ready to do it if he be greatly and very much provoked First In regard of the Occasion God my be said alwayes to be pouring forth of his Judgements because he is alwayes provoked to doe so He has continual sollicitations of him to be executing his Punishments God judgeth the righteous and God is angry with the wicked every day Psal 7.11 There 's no day which goes over mens heads but they do more or less provoke God to pour forth out of this Cup of red wine what is here mentioned in the text and that is full of mixture which may serve as one ground and reason for this indefiniteness of expression Secondly It is said he pours forth at all times in regard of his own disposition and readiness hereunto he is fitted and prepared to do so And this is added that so we may be in a daily and constant Exprobation and looking for it As that which we know not when it will be we should think it may be now at the present before another time Answerable is the expression in the text so layd as if it were instant and now at hand He has done it and he does it and he will do it still for time to come without any restraint It is an unlimited expression But though it be unlimited in the Text yet there is a limiting and determinating of it and there are some times more especially above others wherein it is actually made good and accomplisht that God does indeed pour forth out of this Cup of wrath and indignation and proceedeth to the execution of his Judgements upon the Inhabitants of the earth He poureth forth of the same unto them If it be askt when that time is I Answ when sin is come to some maturity and ripeness when there 's an height and extremity in sinning then does God pour forth His Judgement upon the committers of it The Lord is full of patience and long-suffering and bears much with the sons of men for a long while together but when his patience and long-suffering is once abused he then comes on to punishment and execution And this I say it is when sin is come to its ripeness and maturity and is at its full growth There are three aggravations of sin which do put God upon the execution of Judgement and this pouring forth of wrath The First is Boldness and Insolency in sinning when men come to be past shame Sin it is a little modest at first and does not venture to such high exorbitancies as afterwards it does proceed unto Those which have long given themselves to it they come in time to be hardned by it and from thence not to be ashamed of it such as these the Prophet Jeremy speaks of Jer. 8.12 Were they ashamed when they had committed abomination Nay they were not at all ashamed neither could they blush therefore shall they fall among them that fall in the time of their visitation they shall be cast down saith the Lord. Yea there are others which are so far from being ashamed that they even boast and brag of their evil doings They glory in their shame as the Apostle speaks they are of a brazen and impudent and whorish forhead as the Scripture sometimes expresses it here t is time now for God to execute his Judgments The Second is Generality in Sinning when it comes to taint and overspread an whole Nation the more common that Sin is the more provoking where there are but two or three guilty of it though God approves it not nor allows it not in them yet he is perswaded sometimes to hold his hand but when it is General then he cannot forbear or hold any longer As it was once with the old World when all Flesh had corrupted it self then came the deluge of waters And in Sodom when there were not Ten Righteous in it it was then destroyed with Fire and Brimstone from Heaven There are some which make this a plea for their wicked and sinful Courses that herein they do no more then others nay therefore is the danger the greater and they are a great deal so much the neater to Destruction Thirdly Security and Presumption that 's another hastener of Judgment and the Executions of it When men sin and flatter themselves in it as thinking all shall be well with them notwithstanding this provokes God to convince
Conscience and more immediate Impressions upon the Heart God does oftentimes so apply Himself to the Soul and Spirit of a Beleiver by inlarging it and filling it with his Grace and raising up holy motions and desires in it as from whence he may be said to bespeak as it were Communion with Himself and to say seek thou my face He knocks at the door of our Hearts and says open unto me This by the Prophet David is called a preparing of the Heart in Psal 10.17 Lor thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine Ear to hear Thirdly In the Dispensations of Providence and the things which God does in the World and especially to our selves here he calls to us for our seeking of his face as to instance in two or three particulars more especially above the rest First In any special business or Imployment which he puts upon us this is a sure rule That where God calls a man to any more eminent Services especially which is of more publique Concernment he does then more especially call him to seek first of all his favour towards him and acceptance of him Forasmuch as all Assistance and success comes from Him and it is he that must give a Blessing to every thing that is undertaken by us It is a very dangerous and hazzardous matter for a man to go about any busines of great importance in a state of difference and estrangement from God for then he will be ready to blast and to cross that work unto him We are apt sometimes to beg Gods Assistance but we should first of all beg his Favour which is the ground and foundation of all Assistance and Success whatsoever and without which we can never expect it Thou saydst seek my face In case of any special undertakings Secondly In case of some special outward trouble and calamity God herein sayes seek ye my face Forasmuch as this is oftentimes his very end in the sending of it He does it to bring men to Himself Because in affliction men are then apt to run God when he slew them they sought Him as it is said of the Israelits And in their affliction they will seek me early Hos 5.25 Lord in trouble they have visited thee they have poured out a prayer when thy chastening was upon them Isa 26.16 And it becomes us so far forth to close and to comply with Gods ends to us in this particular Thirdly In Spiritual Desertions and the withdrawings of Gods Countenance from the soul when God hides his face from us He does then more especially call upon us to seek his face As when the mother hides her self she then puts the child upon looking for her and seeking after her even so is it here A constant and continued enjoyment of Gods countenance shining upon his servants is apt now and then through their corruption to make them a little more remiss but withdrawings of it quickens them to attendance and dependance upon them as it is in Isa 8.17 I will wait upon the Lord that hideth his face from the House of Jacob and will look for him Fourth In the Desertions of Friends when they shall at any time fail us or leave us and be taken away from us God then sayes to us more particularly seek ye my face when either they fail in their affections as not continuing still to be friends or when they fail in their Persons as not continuing still in the world but it may be removed and taken away out of it In either of these cases and conditions does God more especially call his servants to the perfeiting of their friendship with himself and the getting of a greater evidence of his Love and favours towards them First When they fail in their Affections as not continuing still to be friends for there 's an uncertainty in all these things There 's many a man loves to day and hates to morrow and of a Friend turns to be an enemy The Love of the world it is no Foundation for any to build on in regard of the inconstancy of it Now here 's a special call to closer intimacy and acquaintance with God Acquaint thy self now with Him and be at peace thereby good shall come unto thee when a mans ways please the Lord he will make his enemies to be at peace with Him Prov. 16.7 Therefore now seek His face whose love is unchageable whose Purpose is immutable whose Affection is alwayes the same This is one thing which calls us hereunto And so secondly As in the failing of Affections so also in the failing of Persons when friends are removed and taken out of the world and ye see their face no more why then seek ye His face who never fails but abides for ever even from one Generation to another Lastly In the hour of death and at the Time of Dissolution when men are themselves going out of the world it concerns them then especially to seek the face of God and it should qualifie the thoughts of Death unto them being such as belongs to God to think that they shall now injoy it as David I will behold thy face in righeousness when I awake I shall be satisfied with thy likeness Psal 17.15 And so Psal 16.11 In thy presence is fullness of Joy at thy right hand there are pleasures for evermore Thus have we seen in what respects and cases God does especially call unto us to seek His face And so I have done with the first General part of the Text which is Gods invitation Thou saidest seek ye my face my heart said unto thee Thy face Lord will I seek The second is David's Answer to this Invitation of Gods as to the Acceptance and entertainment of it Thy face Lord will I seek Where before we come to speak of the main point which is here considerable of us here is somewhat to be taken notice of by us by way of Preparation As first Observe this That the Heart of a Cristian it is the Reflexion of the law of God Look what the Lord in his word does injoyn and Command to be performed that the Soul and Spirit of a Believer and regenerate Person so far forth as he is regenerate does incline and tend unto Thou saydst seek my face there was the tenor of Gods Command And thy face Lord will I seek there was the temper of Davids Spirit So Psal 40.7.8 I delight to do thy will O my God yea thy law is within my Heart And this is the difference betwixt a child of God and another person take another man and his heart rises and rebels against the word and love of God and he wishes there were no such thing as that is But a good Christian he has an agreeableness to it and from thence a Complyance with it it is as the wax answering the Seal A second Observation is this That a good and a gracious heart is carryed on to the doing
Lord shew us the Father and it sufficeth us Jesus spake unto him have I been so long time and yet hast thou not know me Philip He that hath seen me hath seen the Father and how sayest thou then shew us the Father And Apostle Paul in the 2 Cor. 4.6 God who Commanded the Light to shine out of Darkness hath shined in our Hearts to give the light of the Knowledg of the Glory of God in the face of Jesus Christ Secondly To seek the face of God is to seek the presence of God this follows upon the former as when we know a man we desire to have his Company if he be such an one as we approve off and may be useful to us even so it is here Besides Gods Common and General Presence which extends to all sorts of Persons there 's a special and Gracious presence which is peculiar to his People and is accordingly sought after by them which is here called his face This is desireable of us in reference to two things especially The Creatures and the Ordinances First To seek the presence of Christ in the Creatures and the Comforts which are conveyed by them without which they are not truly Comfortable It is not the things themselves which we partake off that are able to chear and refresh us unless it pleases God Himself to appear in them and with them It is his presence which is the Happiness and Blessedness of every Condition and that puts a liveliness and chearfulness into every Comfort It is the Face of God that puts a Comfortableness into the face of Friends the face of Friends is very pleasing and Delightful one to another as Iron sharpens Iron as Solomon tells us but it is Gods face that makes it to be so as joyning with them and so it is as to any other Comfort or Refreshment besides Therefore seek his presence in the Creatures that 's the first Secondly Seek his face in the Ordinances and the Duties and Exercises of Religion This is that which we should cheifly look after we should not come to such matters as these are onely out of fashion and custom and formallity but to injoy communion with God in them thus David in Psal 63.1 2. O God thou art my God early will I seek thee my soul thirsteth for thee my flesh longeth for thee in a dry and thirsty land where no water is To see thy Power and thy Glory so as I have seen thee in the sanctuary There are many that come to the Sanctuary and to the Publick Assemblies of Gods people but it is to seek for other faces it is not to seek for the face of God they come hither onely to stare and gaze and look about them to look upon this face and to look upon that to see and be seen This is an high profanation of the Ordinance of God and a perverting it from the proper end and intendment of it but we see here what is the main scope of every Gracious and Religious soul in such approaches as these are Thy face Lord will I seek that I may have sellowship and converse with thee in thine own ordinance as we have it expressely in the 4th ver of this present Psalm One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the days of my life to behold the beauty of the Lord and to inquire into His Temple In the word in the Sacraments in all the Ordinances to have the presence of God that 's the second Explication to seek the face of God that is to seek the presence of God Thirdly To seek the face of God that is to seek the favour of God Men commonly shew their Affection in their Countenance and therefore the one is put for the other And so here thus Psal 24.6 This is the Generation of them that seek thee of them that seek thy face O God of Jacob so Psal 105.4 Seek the Lord and his strength seek his face evermore And Psal 4.6 There be many that will say Who will shew us any good Lord lift up the light of thy Countenance upon us and Gods Gracious favour and countenance is that which it concerns us above all other things to seek after First That we may walk more serviceably and do that which God requires of us with greater intention It is the Masters countenance which puts a nimbleness into the servants work and makes it to come off the more freely and readily from him Assurance it hath a great influence upon obedience and in that respect to be pursued by us Secondly That we may walk more chearfully and have more peace and comfort in our selves Psal 30.5 In his favour is life yea his Loving-kindness is better then life as it is in Psal 63.3 Look as the face of the Sun puts a clearness and liveliness into every thing which before was dead and disconsolate so does the face and gracious presence of God into the hearts of his poor servants which were before as it were in a dead and a dark condition It quickens them and raises them and revives them and puts life into them This is that which makes an Heaven upon Earth as the contrary is no better then Hell That 's Hell where God withdraws his Gracious presence That 's Heaven where he is pleased to shew his face Thirdly That we may walk more Profitably and beneficially towards others the more that we are sensible of Gods Favour to our slves the better shall we be able to comfort and chear up our Brethren and to comfort them with the Comfors wherewith we are comforted of God Therefore above all things we should pursue it and seek after it we see how desirous men are usually of the favour of great ones many seek the Rulers favour or the face of the Ruler as the words run in the Text Pene mashal But every mans Judgment cometh from the Lord Prov. 29.6 And therefore there is reason to seek his favour above any one else Therefore says St. Paul do we labour or are ambitious to be accepted of Him Because we must all appear before the Judgment Seat of Christ We should seek for Gods favour now that we may injoy it hereafter when we shall most stand in need of it Thi is that which concludes and comprehends every thing in it It is the most compendious way to Happiness that is in the Word our usual manner and practise is to pitch upon some particular comfort which we have a mind unto as Riches or Health or Peace or some such things as those let us but seek the Favour of God and we shall have all these things in it to the bargain And that 's the Third Explication to seek his face i. e. to seek his favour Fourthly and Lastly To seek the face of God that is to pray and call upon Him If we look into Scripture we shall finde how the work
to it how can they expect to be in good terms with God to whom Sin is so Loathsom and Abominable and Odious as nothing more it cannot be These do thwart and contradict one another as we have it most clearly there in that Scripture Psal 54.5 Thou art not a God that hath pleasure in Wickedness neither shall Evil dwell with thee The foolish shall not stand in thy sight thou hatest all the workers of Iniquity God will not favour those that favour themselves in any Evil or sinful course Secondly We must also walk fruitfully in regard of Performances it is not enough for us to eschew Evil but we must also do Good and that good which God requires at our hands we see how it is amongst men that they keep up their terms of favour and respect by Obsequiousness to one another and so we likewise in our dealings with God as we would preserve our selves in good terms with him be active in our Duties but so much may suffice to have spoken of Gods Loving-kindness in the first Notion or Acceptation of it as it may be taken Secundum Affectum as an eminent Act in Himself the Loving-kindness of Affection The Second is as it may be taken Secundum Affectum as it is a Transient act upon us the Loving-kindness of Expression How Excellent is thy Loving-kindness O God That is how Excellent art thou O God in thy favourable Manisestations of thy self towards thy People So that the Psalmist blesses God in this sense for his Activity of Goodness to his Church for that Loving-kindness which does put it self forth in his proceedings and Dispensations to them Now this also as well as the former is very Excellent and that in these regards First In regard of the Substance of it and the Materials whereof it consists which are sundry and various God has shewn his Loving-kindness to his Church in divers Expressions First In giving them his Son for their Redemption and Reconciliation to Himself how Excellent is his Loving-kindness here in that he spared not him for our sakes but delivered him to Death for us as the Apostle speaks Rom. 8.32 This was certainly a great piece of favour especially if we shall consider what a kind of Son this was and the great Benefits which are purchased by Him The Apostle reckons them up 1 Cor. 1.30 Wisdom Righteousness Sanctification and Redemption Christ is of God made these unto us look what excellency there is in any of these there is answerable excellency in Christ and look what excellency there is in Christ himself there is answerable excellency in that loving-kindness which hath bestowed Christ upon us Secondly Gods loving-kindness is excellent in the Ordinances and means of Grace which he hath also given for the furtherance of our acquaintance and communion with Christ the Gospel it is a great part of Gods good-will and loving-kindness not onely in the matter of it which is Christ himself but in the Ministery of it which is the discovery of Christ and the Publication of these glad tidings to the world Therefore we shall find the Angel to Proclaim upon this first occasion Luk. 2.14 Glory to God on the Highest on earth peace Good will unto men God does as a special piece of favour if we could think it so to vouchsafe us the Ministery of his word and those Heavenly Doctrines which are contained in the Dispensation of it as being such as the very Angels themselves desire to peep and look into 1 Pet. 1.12 And the Ministers themselves in a diversity of gifts and Ministerial qualifications but upon some in one kind and some in another which by the way should make us so much the more carefuller to attend hereupon That we may not despise the loving-kindness of the Lord what does God in so much love and bowels as indeed he does afford us his Word and Ordinances and shall we in the mean time slight them and make nothing of them oh by all means take heed of that It is a dangerous thing to trespass upon so much favour Sins against loving-kindness do provoke the greater judgements and in nothing more then that of loving-kindness which God hath shewn in his Word and Ministery Thirdly Gods loving-kindness is excellent towards his Church in his Spirit and the workings thereof whereby His Ordinances and Ministery are made effectual to those which injoy them and this indeed is that wherein it does chiefly shew it self Here 's the heigth and breadth and depth of Gods favour and loving-kindness towards us in shewing us the wretchedness and miserableness of our natural condition and in bringing us out of the same by the powerful work of his Spirit changing and altering our natures and putting another and new frame and disposition of heart into us Oh how excellent is this loving-kindness if we do but duely and thoroughly consider it for God to open our eyes to turn us from darkness to light and from the power of Satan to God as it is in Act. 26.18 And so as for the Graces of the Spirit so for the Comforts of the Spirit likewise Gods loving-kindness is wonderfull here in the for-tastes and first-fruits of the Spirit which the Servants of God do here injoy and partake of even in this present life as a pledge of what they shall have more of hereafter These are so many love tokens from God which he gives us to satisfie us withall whiles we are here below Lastly Gods loving-kindness is excellent towards his Church in his care of it and Providence towards it in reference to this present world and this is that which not excluding the former seems here principally to be understood by the Psalmist in this present place who having in the verses before spoken of Gods General Providence over all his creatures preserving man and beast Here in this present Text before us does more particularly apply himself to Gods special Providence over His Church where he breaks forth into this expression of admiration How excellent is thy Loving-kindness O God! therefore the children of men put their trust under the shadow of thy wings Gods dispensations here are very admirable and much to be observed in this Protection and Defence of His Church in the midst of so many enemies which it is incompast about with that all the power of Hell and darkness cannot prevail against it nor be able by any means to extinguish it Secondly Gods Loving-kindness to His Church is excellent in regard of the extent of it inlarging and diffusing it self It is manifold-wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is manifold loving-kindness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Septuagint Translation reads it How hast thou multiplyed thy loving-kindness O God! It is multiplyed in regard of the parts of it as I shewed in the Illustration before and it is multiplyed also in regard of the persons which are made partakers of it being now under the Gospel more inlarged It is not now as
in the Text. Therefore are Majestrates sheilds because they belong to the Lord who has instituted them and appointed them for this purpose And therefore is faith it self a shield because it fastens likewise upon God who is a Buckler to them that trust in him 2. Sam. 22.31 But the main and cheif shield of all is God himself as he is here exprest unto us in this present passage before us Now for the better opening of this unto us we may look upon him as so indeed under a three-fold Amplification First He is a large and broad shield which is able fully to cover us and to protect us and keep us safe A shield it must be full and large or else we shall be little the better for it it will keep us from some blows but it will not keep us from other defend us in some parts of our Body but expose us to danger in the rest now therefore so God he is a Capacious shield which will save us all over Psal 5.12 Thou Lord wilt bless the Righteous with favour wilt thou compass him as with a shield So Psal 32.7 Thou art my hiding place thou shalt prserve me from trouble thou shalt compass me about with songs of deliverance And so Psal 125.2 As Mountains are round about Jerusalem so is the Lord round about his People That is he does so carry himself towards them as that no Evil shall come near unto them As when the Egyptians pursued the Israelites the Lord stood betwixt them and their Enemies There 's no Evil whatsoever we can Imagine which the Lord is not a Buckler against those that fear him which he does not ward and keep off from them as he sees occasion for it Look how large the danger is by so much large is the Protection and Preservation which God does vouchsafe He is a shield in Spiritual dangers and he is a shield also in Temporal to keep us from the mischeif of both that they do not light and fall upon us he is a large and capacious shield Secondly He is a strong and Impenetreable shield he is a shield that cannot be peirced there 's no Dart whatsoever which is able to work it self through this but he repels it and turns it back again and that oftentimes upon those which are the shooters of it And therefore he is called a wall of Brass Jer. 1.18 Yea moreover a wall of Fier for the devouring and consuming of all such as stand in his way and oppose themselves against him A shield in the common use of it is onely for matter of defence for the Preservation of the parties which it is appointed a shield unto It does not usually hurt the Enemy yea but God he is not onely a defensive shield but an offensive not onely protecting of his people but likewise annoying and disturbing of his Enemies Thirdly He is a present shield he is a shield and Buckler at hand Other shields men may have them in their propriety but not always in their possession they may be at a distance and far off from them then when they should use them but the Lord he is not so God is our refuge and strength a very present help in Trouble Psal 46.1 He is not far off when trouble is nigh but is near unto all them that call upon him c. So has the Excellency of a shield also in that The use of this point to our selves is a word of singular Comfort and Consolation to the people of God for so we must take these Expressions here in the Text namely with this reference in them God is not a shield at large to all sorts of persons whatsoever but he is a shield and Buckler to his Children and to such persons as by Faith cleave unto him To these he is a shield indeed and it is that which is matter of great Peace and Incouragement to them especially in times of danger and hazard and uncertainty as these are which are now falln upon us here 's that which may very much quiet and pacifie the hearts of all Believers in whatsoever danger or Evils they may apprehend that God is a shield and therefore they should live by this Truth and the sweetness and Comfort of it when God by his Spirit doth reveal and make known such promises as these unto us it is not to frustrate us but to support us and it is the Improvement which we should make of them to be kept up and supported by them from fainting and sinking in our minds in any Evil approaching towards us If a man have a large and strong Buckler he need not care for any Enemy whatsoever such an one had God for his Children The Lord God is a Sun and a sheild A Sun to Comfort us and a shield to protect us And accordingly further we should learn from hence to improve him and to make use of him upon all occasions we should betake our selves to him for Protection who has exprest himself ready hereunto and drawn out that Virtue which is in him to this purpose There are two Attributes in God especially which does render him to us as considerable in this respect the one is his Truth and the other is his Power First The Truth of God he is a shield in regard of that Psal 91.4 His Truth shall be thy shield and Buckler All those Gracious promises which God has made for the protection of his people they are so many shields unto them under which they may cover themselves And then his Power that 's another of his Attributes which is useful in this regard forasmuch as he is stronger then any Evil which can happen unto them So much may suffice of that point that God is a shield And so also of the first General in the Text which is God described in his General Nature and that set forth by a double Metaphor or Allusion The Lord God is a Sun and a Shield The Second is the Explication of this General in its particular Expressions which we have also here exhibited two manner of ways First In the Affirmative proposition The Lord will give Grace and Glory Secondly In the Negative proposition No good thing will he withhold from them that walk uprightly We begin with the first of these two viz. The Affirmative The Lord will give Grace and Glory He might have said has given for the time past or does give for the time present but he chuses rather to set it in the future will give for time to come hereby to signify his constancy and unweariedness in this respect and the Continuation of his Blessings to us The Gifts themselves here mentioned are of two sorts Grace and Glory the one pertaining to this life present the other to that which is in Heaven He will give Grace here and he will give Glory hereafter Gods love hath the promise both of the life present and that also which is to come 1. Tim. 4.8 We may look
averse unto from the consideration of his own insufficiency Now go sayes he and I will be with thy mouth and will teach thee what thou shalt say But that was but onely common grace as to the gift of Elocution God will give us also sanctifying grace as to the Duties and exercise of Religion which he does require of us also In any deadness of spirit which is upon us in any indispositions to good duties in any weakness as to the performance of them there is grace and power in Christ and his Spirit which he does communicate to his servants answerable hereunto And so for all relations likewise whether in Family or Church or Commonwealth this is the comfort of a Christian that the Lord will give grace especially as I said before where he hath given it already in the Principle Look where God hath given grace in the General that is the grace of Conversion and Regeneration there he will likewise give grace in the particular that is grace agreeable to the several occasions which we have at any time afforded unto us for the exercise of it and to the duties which he does require at our hands to be perform'd by us Thirdly Suffering grace for the Afflictions which he layes upon us the Lord will give grace likewise here It is that which does sometimes startle the best of the servants of God to think how they shall be inabled to graple and wrestle with the cross when they look about them in the world and see what a sea of evils does in a manner incompass them they are ready to faint in themselves and to think they shall never be able to undergo them and bustle thorough them well but see now here what God hath provided for their comfort and incouragement namely a supply of his grace There 's no Affliction which God layes upon his servants but he does in some measure inable them to bear it and not onely to bear it simply in a common and ordinary manner out of the strength of Nature and common principles as Heathen and such men as these but after a special and peculiar manner as Christians from a spirit of faith with patience and comfort yea and sometimes joy it self to the special honour and credit of Religion and of that grace which God hath given in reference thereunto Thus will God send grace in the increase and augmentation of it But yet for our better understanding and improvement of this point still in hand we must know that there are certain Qualifications which are required as special conditions in those persons whom God will bestow a greater Measure and Degree of grace upon then as yet He hath given unto them First That they be such as are humble This is that which the Scripture does especially point out to us as requisite in this business as Psal 25.9 The meek will he guide in judgement and the meek will he teach his way so Jam. 4.6 He giveth more Grace wherefore He saith God resisteth the proud and giveth grace unto the humble Those which are proud and conceited of their own strength and perfection God doth oftentimes suspend and withdraw his grace from them gives them up for a while at least to the power and prevalency of Satan and leaves them to themselves that so thereby he may humble them and debase them in their own thoughts and awaken them out of that presumption and security in which they are But for those that are sensible of their weaknesses and do mourn and groan under their wants such as these He inlarges himself unto them He fills the hungry with good things but the rich he sends empty away Therefore that is one qualification considerable as to the improvement of Grace in us viz. humility and lowliness of mind Secondly Those that are believing and do exercise faith in those promises which God hath made to this purpose whatever good God bestows upon us He conveyes it to us through the hands of Faith and so amongst the rest he does with this here of his grace The Lord will give it but we must still fetch it and draw it from Him we must come boldly to the throne of Grace that we may obtain mercy and find grace to help in time of need Heb. 4.16 And so Heb. 12.28 Let us have Grace How shall we have it what is this in our own power no but let us labour for it and indeavour after it and beg it at the hands of God Ask and it shall be given you we have cause to be incouraged in doing so forasmuch as we are likely so well to speed in so doing He that believes shall be established Faith is such a grace as hooks in all other Graces to it self Thirdly There is here required an using of these Graces which we have received use Grace and have it the more we do improve that grace which we do already partake of the more shall we increase in the addition of more graces unto us To him that hath shall be given which does not hold in nature to grace but in a less degree of grace to a greater There are some that would have it so that the use of Nature and Free-will profitably does ingage God to give his sanctifying grace to those that do so but that we had no ground to assert neither do we affirm it but rather this That those which use those beginnings of saving grace so as they ought God will bestow a greater measure upon them And so now ye have the first gift which is here mentioned as a part of Gods bestowing The Lord will Grace The second is Glory The Lord will give Glory this is distinct from grace in the proper notion of it though in some places it is made equivalent to it and synonymous with it so as by Glory to understand Grace as 2 Cor. 3.18 From Glory to Glory that is from grace to grace The grace of Christ which is revealed in the Gospel being full of glory has the name of glory put upon it but here in the Text it is a distinct Head Understanding by glory that blessed and happy Estate and Condition of the Saints in Heaven yet in some sort even begun and initiated here below in this present life So then by glory we are to understand the fruit and reward of grace or the consequents attendant upon it This the Lord will give and he will give it two manner of wayes according to a twofold Explication First Here in this life present in the pledges and anticipations of Glory in the first fruits of the Spirit and those beginnings which a Christian does partake of here in this world not onely in grace but in comfort These are glory in kind though not in Degree they are of the same nature with it though not reaching to the perfections of it and so therfore have the name of glory very fitly put thereupon This we find mention made of in 1 Pet. 1.8 Whom
expression it is to be taken per Excellentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy Comforts not onely Originaliter and Effective but likewise Meterialiter and Objective not onely as God is the Author and Bestower of these Comforts but likewise as God is the Object and matter of this last If we speak properly and exactly so all Comforts are Gods Comforts even those Comforts which are in the Creatures and which are derived and conveyed to us in them they are no other then his The Comforts which are in Friends and the Comforts which are his Estates and the Comforts which are in any outward Blessing which we here injoy they are all his Comforts They are his as giving the thing and they are his as giving the Contentment we cannot partake of any Blessingexcept he bestow it nor we cannot have Comfort in any Blessing except he breath upon it and vouchsafe his concurrance with it If he does but either withhold his Hand or withhold his Influence we are still void of Comfort so that we may say of all these Refreshments which we do at any time here share in as David said once in another case Lord they are thine own which by the way should teach us to use them so much the more to his Honour and Glory but these Comforts here in the Text are said to be his Comforts as I conceive in a further Consideration And that is not onely as leading us to the Spring and Fountain of the Comfort but likewise as denoting to the kind and Nature of Comfort thy Comforts that is Comforts sounded n thee and sutable to thee and fetcht from thee From thee not onely as the Creator and Preserver of the World Vt es Author Naturae but from thee as the Lord and Governour of the Church Vt dispensator Gratiae Grasiosus pater in Christi Thy Comforts that is Divine comforts Christian Comforts Spiritual Comforts Comforts drawn from Religion by taking it Specificator and so the point will be this That Divine and Spiritual Comforts are the chiefest Comforts of all others there 's no Comforts which are able to satisfie that mind which are troubled with sad thoughts as those Comforts which are more especially Gods and do belong unto us in our reference and relation to Him as his Children and People This is clear from this very Text it self and there needs no other Testimony besides for the Confirmation of it Now that which will further discover it to be so are these following Considerations First Because such Comforts as these are most full and large and of greater extent they are such as are every way answerable to the Grief it self which lies upon us what ever it be that 's the most satisfactory Comfort which does come to the relief of all kind of Troubles and Distractions now thus do these as we shall hear more anon Secondly They are such as are of the deepest Rooting and Foundation they are therefore the best Comforts because they are the surest and solidest Comforts For what can be more solidly laid then that which is laid in God Himself and is founded in Him such as the Foundation is such is the Comfort which is fasten'd upon it Thirdly They are also more lasting and continuing they will hold out when none others will besides All other Comforts besides they are passing and transatory and fading they have an inconstancy and uncertainty in them and are easily lost and gone but these Comforts which are Divine and Spiritual they are perpetual and external They are such as for the substance of them they cannot be lost Indeed they may be sometimes lost to us in regard of our sense and feeling and oftentimes are as we may carry our selves but otherwise they are abiding Comforts and the continuance and duration of them does further add to the Excellency of them and does serve so much the more to commend them and to set them forth unto us to be the best Comforts that are The Consideration hereof may therefore teach us in the first place to preserve and look after these above any other else besides We when any Evil befals us or we are exercised with any troublesome thoughts we are ready presently to run and to betake our selves to other things to our own wits and Counsels and Contrivances and those delights which are so in the Creature but in the mean time we do not so apply our selves to God Himself No alas What are all Comforts without Him they are but poor miserable Comforters and Physitians of no value as Job said of his Friends it is God that comforteth those that are cast down He that is the God of Comfort and the father of Consolations as the Scripture sometimes styles himself and therefore we should have recourse to him in all our Perplexityes and to his Comforts as they are here commended unto us Now what are they may some happily Interpose what are these Comforts of God which the Psalmist does more especially intend here in this place In a word they are the Comforts which do flow from our Communion with him The Comforts of his Attributes and the Comforts of his Promises and the Comforts of his Gracious Presence drawing near unto our Souls when it pleases him to shine upon us and to express his good will to us and to give us some evidence and assurance of his love and favour towards us these are his Comforts and these are more then the Comforts of all the world besides this is that which David does further signify in another place Psal 4.6.7 Many will say unto who will shew us any Good Lord list thou up the light of thy Countenance upon us thou hast put more gladness into our Heart more then in the time when their Corn and Wine and Oyl increased Secondly As we should labour for those Comforts above all others so we should also improve them unto us If we do injoy them and live in the comfort of them we should esteem them and prize them above all other Comforts else and be thankful and bless God for them we should yeild our selves unto them and suffer our selves to be satisfied and comforted by them when God at any time offer them and afford them to us There are many who when God would comfort them they themselves refuse to be comforted as it is said of Rachel and they will not receive comfort from him unless they may have such kind of Comfort as themselves desire their Comforts that is the comforts of the Creature but his comforts those they do not care for though he does never so much flow in unto them with them now let us by all means take heed of this Let not the Consolation of God be small with us as Eliphaz speaks to Job 15.11 But let us hug them and make much of them even there where it may be we may be destitute of other things for if God will but give us his Comforts we have enough to
by us First Take it in the first sense according to our last English Translation and as we have handled it all this while for Divine Contemplation The Meditation on God is sweet And the sweetness of it should stir us up to the putting of it in Practise We have very great cause to be careful what we Meditate and pitch upon in our thoughts which are of great Importance and Concernment to us and that as they are a very great Discovery of the Frame and Temper of our hearts as I in part hinted before There 's nothing which does more shew what men like then their Meditations Flittering and Transitory Thoughts which do pass through the mind but do not stick they are not such an infallible discovery because they may not have that Tincture and impression of the soul upon them But Meditations they have much of the Will in them and are carried with more deliberation attending upon them And therefore it concerns us to look to them and to see what they be in us and of this nature that we now speak of we should cherish in our selves as much as may be these Holy and heavenly Meditations which are of God and things belonging to Him as we have hitherto declared as being such as He takes special notice and observation of in us He declares to man what 's his Thoughts Mah secho that is what 's his Meditation his fixed and settled thoughts as the Prophet tells us in Amos 4.13 And therefore we should take care that they may be such thoughts as be approvable to him How far are those from such as these as Meditate nothing but that which is evil and the accomplishment of their base lusts Their filthiness and their ambition and their covetousness and their revenge and the like which devise mischief upon their beds and set themselves in a way that is not good as the Psalmist speaks Psal 36.4 Oh there are abundance of such Meditations as these are in the world which are of the Devil and not of God nor can we say that these are sweet Oh no in any true notion of sweetness indeed they are for the present sweet to a naughty and corrupt heart which seems to take great delight in them But they will be bitterness in the latter end like the sweetness to a distemper'd palate As for our selves we should all labour to be wedded to good and holy Meditations and to have our souls fixed and fasten'd upon heavenly and Divine Objects we should not think our thoughts to be free but be careful where they are pitch'd even upon God and Christ and Heaven and the glory to be revealed The Benefit hereof will be this that it will keep us in a right course and regulate our whole Conversation For as mens thoughts are so are their lives and their Affections are for the most part answerable to their Contemplations I have set the Lord alwayes before me sayes the Psalmist and what then Therefore I shall not be moved Meditation upon God will keep us from swarving from him This is that which we should do at all times especially as we have the larger and greater opportunities for it In our Solitariness in our Retirements when we are withdrawn and alone by our selves Oh then to meditate upon God and his Free-Grace and love in Christ the Covenant of Grace and the like these are fitting thoughts for us when we are freed from our hard and worldly Distractions and which the Servants of God have still upon occasion taken up to themselves They have been careful still to improve such opportunities as these are Thus the Prophet David for an instance he gives us Counsel to this purpose Psal 4.4 Stand in awe and sin not Commune with your own heart upon your bed and be still And as he Counsell'd it so also he Practised it Psal 63.6 When I remember thee upon my bed and Meditate on thee in the night-watches And again Psal 119.148 Mine eyes prevent the Night-watches that I Meditate upon thy Word And Psal 139.18 How precious are thy thoughts to me O God how great is the Sum of them If I should count them they are more in number then the sand when I awake I am still with thee Thy thoughts that is indeed the thoughts of thee by taking it not subjectively but rather Objectively The Thoughts which David did conceive in himself concerning God by Meditating and Contemplating upon him they were very precious to him and he found a great deal of sweetness and Contentment in them from whence he took all occasion that might be for the exercising of them and that even at Midnight it self and when deprived of his Natural rest With my soul have I desired thee in the night season Isa 26.9 To set home this still a little further let us consider this with our selves That this Duty of Meditation it will out-last all other Duties and performances of Christianity besides and will stick longest by us There are many other performances besides which a Christian by many accidents and occasions may be taken off from by sickness by Age by Exile by imprisonment and the like Oh but he cannot be taken from that He cannot it may be alwayes read hear or confer or frequent the Publick Assemblies Oh but he can Meditate alwayes and have his thoughts imploy'd about God when his tongue cannot express it self to Him His Meditation of Him shall yet be sweet That which is said of the heart it self in a way of Nature that it is primum vivens ultimum moriens The first part that lives and the last part that dyes the same may be said of Meditation in a way of Grace It is the first Duty and Performance that appears and the last duty that remains in us it survives and out-lives all the rest Now this that we may do the more successefully it will be our wisdom to attend upon such means as are Introductive and preparatory hereunto such as are reading and hearing of the word These are such as do dispose to Meditation and without which it oftentimes proves either unprofitable or erroneous This was that which Gods servants still observ'd in such performances as these are as David and Joshua and Timothy such as these the latter of them especially in 1 Tim. 4.13 14. First give attendance to Reading to Exhortation to Doctrine and then Meditate upon these things And so much of the first Notion of this word which is here used in the Text as it denotes Divine Contemplation and Meditation on the things of God there 's a great deal of sweetness first in this The second is as it denotes Converse and Communion with God in Prayer for so the Hebrew word is sometimes taken and so some have interpreted it Gen. 24.63 which some read to pray and thus here My Converse and Communion with God is very sweet namely in Prayer and my addresses to Him Prayer is nothing else but a familiar Colloquy
with God as it is usually described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostom or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Damascene The Ascension of the mind to God and Communion with Him Now this is very sweet and delightful to a gracious heart There 's no friends that have such mutual complacency and contentment in one anothers seciety as God and his servants have in one another It is pleasing to them to think of God but to speak to Him and He to them is a great deal more comfortable when the heart opens it self at any time to God and he again returns upon it there 's most unspeakable Contentment in it or on the otherside the Denyal of this has a great deal of sadness and bitterness with it Therefore we see what cause still we have to accustom and inure our selves hereunto all that may be Acquaint thy self with him and be at peace Job 22.21 And again ver 26 27. Thou shalt have thy delight in the Almighty and shalt lift up thy face unto God Thou shalt make thy prayer unto him Christians should make Conscience of Prayer and recourse to God upon all occasions not onely as a means of obtaining any thing from him but also a maintaining of Fellowship and Communion with him which is done in this Performance The Third and last notion of this word in this Text is Discourse which refers to the Communion of Saints and the converse of Christians one with another and so there is this in it My Conference about him is very sweet Christians they find a great deal of Contentment in Holy and Religious Communication not only when they think upon him within themselves which is Meditation not only when they speak unto him which is done in prayer but also when they speak of him and about him in converse and Christian discourse It is very sweet to make mention of God and to declare Him upon any occasion Thus Psal 145.5 I will speak of the glorious honour of thy Majesty and of thy wondrous works And men shall speak of the might of thy terrible Acts and I will declare thy greatnesse So Psal 34.1 c. I will bless the Lord at all times his praise shall be continually in my mouth My soul shal make her boast in the Lord the humble shall hear thereof and be glad O Magnifie the Lord with me and let us exalt his Name together This mutual Conference and Discourse about God it doth afford very much Contentment And that in these respects First As it is the Performance of a Duty which God requires of us In all Discharge of Duty there is Delight because the Conscience has thereby lighten'd it self of that burden which was upon it and so it is here It is pleasing to have paid a Debt Now this is that which we do very much owe to God to speak much of him we doe hereby so much the more Honour and advance him as it becomes us to do Secondly As it does good to others there is a great deal of pleasingness in this to a good Heart now this is that which follows upon this Performance as the Spouse in the Canticles whilst She spake of Christ to the Daughters of Jerusalem and set him out in all his Excellencies She hereby stirred up their desires after him and made them to be in love with him Thirdly It does so much the more settle things upon our own Hearts and inlarge our Affections to Christ in our selves as it was in the Instance we now mentioned of the Spouse while She spake of her Beloved to others she did thereby so much the more increase her own love and desires after Him Thus we see in all respects how much sweetness there is in this Performance as of Lovers to speak of their Beloveds Therefore we should learn from hence to make Conscience of this Duty together with the other before mentioned which have a mutual Connexion and Conjunction of one with another Meditation prepares for Prayer and both together prepare for Discourse and all have their interchangeable pleasure and delight and sweetness with him What an Heaven as it were upon Earth might a Christian live in all these particulars if he were not herein wanting to Himself we need to go no farther then Religion and the exercise and practise of Christianity whereby to make our lives Comfortable to us in the several varieties of it The Meditation of God is sweet the Converse with him and the Discourse and speaking of him all which are here intended in the Text. And so much may suffice to have spoken of the first Emphasis of this passage as it has the Nature of an Assertion and as signifying and declaring the Nature of these things The Second is as it has the notion of a Resolution that he would make it for his own Practise that is that he would comfort himself in such parformances as these are whilst others took pleasure in other things he would please himself in Communion with God this should be his Solace and delight upon all occasions David promises himself a great deal of Contentment in this exercise of Divine Meditation which he undertook with much delight And so likewise do others of Gods Servants of the same Nature and Disposition with him in the like undertakings They make the Ordinances and Duties of Religion to be great Refreshments and Recreations to them Prayer and Conference and Meditation and such as these they do not onely simply fall upon them and apply themselves to them but their Hearts and Spirits are in them and they are the very rejoycing of their Souls they reckon upon them and make account of them aforehand as their greatest Satisfaction There is nothing almost which is sweet or delightful but the Servants of God doe find out in the Ordinances and in particular in Divine Meditation which has a variety of Contentments in it First Of Company in Solitariness Solitude and Uncouthness is very burdensom to the Nature of man who by his Constitution is a Sociable Creature and desirous of Society now this is that which is supplyed by Converse and Communion with God whom a Gracious Heart delights in as a Companion and makes him to be so to him by his thoughts and Meditations of him he resolves when he is alone to betake himself to God by these Duties and indeed he is never less alone then when thus imployed Nunquam minus solus quam cum solus Divine Soliquyes has the advantage of the sweetest Society Secondly Of Counsell in Vncertanties Thy Testimonies says David they are my delight and my Counsellers Psal 119.24 His delight and his Counsellers that is his delight because his Counsellers his Counsellers and therefore his delight we know how delightful it is to any to have the advantage of good Counsell according to the perplexities and Distractions in which they may be Ointment and Perfume rejoyce the Heart so doth the sweetness of a mans Friend by hearty Counsell
says Solomon Prov. 27.9 Now this is the sweetness of Divine Communion and of Meditation on God and his word It imployes a man with seasonable Counsell which is a very great Refreshment to us Thy Testimonies are the men of my Counsell Anshe-gnatsathi as it is in the Text. Thirdly Of Comfort and Support in Affliction there is nothing which is more sweet to the Afflicted then to have some Relief afforded unto them This is that which is obtained by Meditation and Performance of the like Nature It is a refreshment to the Soul in such a Condition This is my Comfort in my Affliction thy word hath quickned me says David Psal 119.50 And Psal 119.92 Vnless thy Law had been my delight I should then have perished in mine Affliction But more especially in Psal 94.19 In the multitude of my thoughts within me thy Comforts delight my Soul Thy Comforts that is not onely Comforts from thee but Comforts in thee not onely Comforts from thee as the Authour of them but also Comforts in thee as the matter of them and thing it self which gives Comfort to me and delight occasionally from it Now therefore accordingly should we from hence learn to improve the Ordinances and Exercises of Religion and in particular this which is here mentioned of Divine Meditation to such a purpose as this is we should make such things as these our Refreshments as we read in Plutarah of the Priests of Mercury that while they were Eating their Figgs they cryed the Truth is sweet which they took occasion to meditate upon from that Imployment So should we do in all outward and Carnal Refreshment whatsoever wherein we seem to find and relish some sweetness Oh but the word of God is sweet Meditation and Communion with him we should think how sweet indeed this is and we should resolve to make it so to our selves as David here does My Meditation of him shall be sweet it has the force and Emphasis of a Resolution That 's the Second The Third and last is of a Prayer and Petition It shall be that is let it be the Future put for the Imperative as it frequently uses to be and so the word Gnatam is to be translated not of God but to God Let my Meditation or Prayer or Converse be sweet unto Him Placeat illi Meditatio mea so some good Authors interpret it The English Translation Let my words be acceptable to him and the other before that Oh that my words might please him which comes to one and the same Effect all taking it in the notion of a Prayer this is that which the Servants of God have still thought to be most necessary for them as indeed it is Gods Acceptance of the Performances which have been presented by them Thus expresly Psal 29.14 Let the words of my mouth and the meditation of my Heart be acceptable in thy sight O Lord my strength and my Redeemer So. Psal 141.2 Let my Prayer be set before thee as Insence and the lifting up of my hands as an Evening Sacrifice And Psal 119.108 Accept I beseech thee the Free-will-offering of my mouth O Lord and teach me thy Judgments Acceptance it is all in all in our Services and performances to God and cheifly to be regarded by us Therefore we should especially mind it and take care of it It is not so much what the performance are for their own Nature though never so good nor yet how many they be for their multitude though never so Numerous but how far forth God himself does accept of them and take delight in them It is not how far forth they are sweet unto us but rather how they are sweet unto Him There are many men which are very well pleased with their own performances and any thing in this respect is almost pleasing to them from whence they are apt to think that is is so with him but that which is highly esteem'd amongst men it is an abomination in the sight of God Let us therefore I say pray here with the Psalmist let my meditation be sweet unto the Lord and let us indeavour it that it may be so with us and so second our Prayers in this particular for which purpose let us especially be mindful of these Observations First Look to our Persons that they be such as are in favour with God It is my Meditation which must be sweet there is a great matter in that from an acceptable Person every thing almost is accepted and from the Contrary it is quite otherwise The Prayer of the Vpright is his Delight but the Sacrifices of the wicked it is an Abomination to the Lord. Prov. 15.8 Daniel he was a man of desires or a man Greatly-beloved and what followed hereupon but the Acceptance of his Supplications Secondly Look to the manner of our performances that they be done in pureness and Sincerity it is said in Malachi 3. vers 3.4 Concerning Christ That he shall purify the Sons of Levy and purge them as Gold and Silver that they may offer unto the Lord an offering in Righteousness and what then Why then shall the Offerings of Judah and Jerusalem be pleasant unto the Lord. When they are pure they shall then be pleasant Thirdly Let us take in Christ with us through whose Intercession and Mediation we must present all things to God as we receive all from him Thus 1 Pet. 2.5 Ye are an Holy Priesthood to offer up Spiritual Sacrifices acceptable to God by Jesus Christ It is by Jesus Christ and by him alone that our Sacrifices prove Acceptable to the Father through whom they are to be offered unto him That 's the Third and last Notion of these words as they may be taken for a Prayer or Petition Let my Discourse or my Meditation of Him be sweet and pleasing to him And so now I have done with the first General part of the Text which is Davids Contemplation The Second is Davids Exaltation in these words I will rejoyce or be glad in the Lord. But this I shall not prosecute at this time with any Inlargement upon it because it is much of a Nature with that which has been delivered already out of the former Clause of the verse wherein mention is made of a Christians Delight in Divine Meditation and this is but a further Extraction and Amplifycation of it unto us Complacency it ends usually in Joy as the Consequent and result of it and there where men are anything pleased they are for the most part glad and so it is here David resolv'd to be glad in the Lord which is a Duty which he oftentimes mentions and presses both upon Himself and others as we may observe in divers passages of his Psalmes This for the right understanding of it is performed two manner of ways First Directly when we make God the matter of our Joy and do indeed suck and draw out that sweetness which is in Him God is a very Comfortable Object considered
not some Light ones onely but such as were very Irksome and hard to be born That is Chastening me sore First I say in this Expression we have the Frequency and Reiteration of these Chastenings even again and again This is one thing which God is pleased sometimes to do with his Children when he has Chastened them once to return to it and Chasten them a fresh and to renew his Chastenings to them When Sin is repeated Punishment is repeated likewise and when we return to our Transgressions God himself returns to his Corrections and Chastisements of us as is most requisite and Convenient for us Look as it is with Physitians in regard of the Body when the same Distemper comes again they give the same Physick to remove it and to take it away even so does the great Physitian in reference to the Soul Relapses into Sin will cause Relapses into Sickness or into any other trouble for Sin which it is a ground and occasion of The one follows upon the other in Gods most wise and prudent Dispensations Secondly Here 's the Multitude of Corrections He hath Chastened me in Chastening that is he hath sent one Affliction upon another this is another thing here observable in Gods proceedings towards the Sons of men one Deep calls to another Psal 42.7 Deep calleth unto Deep at the noise of thy water-spouts all thy Waves and thy Billowes are gone over me And so Job in Job 16.14 He breaketh me with breach upon breach he runneth upon me like a Giant Thus did the Lord with that Holy man he had Messenger upon Messenger of Evil tidings which hapned unto Him of the Chaldeans and Sabeans c. Thou renewest thy Witnesses against me and Increasest thine Indignation upon me in Job 10.17 Thirdly Here 's the Greiviousness of the Correction Repition implies Intention and so here he hath Chastened me in Chastening that is He hath Chastened me sore as our own Translation here gives it Thus God oftentimes does likewise he layes heavy Afflictions upon his People Thus the Church complains to God Psal 44.19 Thou hast sore broken us in the place of Dragons and covered us with the shadows of Death And Psal 80.5 Thou feedest them with the Bread of Tears and givest them Tears to drink in great measure Job The arrows of the Almighty were in him Heman His wrath lay hard upon him Paul He was Prest above measure and so of the rest And there 's very good cause for it God sees it to be necessary for us oftentimes to deal thus with us as simply to Chasten us so now and then to Chasten us sore and that especially that Patience may have its perfect work in us and that the Cure may be throughly wrought in us For strong Humours require strong Physick to purge them out Where Corruption is deeply rooted in the Heart there it is not a light or small matter which will serve the turn to work it out No but there must be a great deal of stir and adoe which is to be made with it The Use which we should make of it is therefore from hence to learn to understand the Providences of God in this particular to be satisfied in them and prepared for them we are apt to think our troubles to be such as none were ever before us see here how it is with David Chastened me sore And as I said there is cause for it that God may be clear when he Judges there are some Natures and Dispositions which a small or light Correction will doe no good upon him but they are apt to despise it and therefore God sees it necessary to deal more severely with them and to take a sharper Course to mend them And so I have done with the first General part of the Text which is the Condition it self The Lord hath Chastened me sore c. The Second is the Qualification of this Condition But he hath not given me over to Death which words are to be considered of us two manner of ways First in their Connexion with the words that went before And Secondly In their absolute Consideration as taken alone by themselves First In their Connexion and so I say they are a Qualification of those that went before and they serve to shew unto us the manner of Gods dealings with his people which is to mitigate his Afflictions of them and to Correct them still in measure he Chastens them but does not undoe them Thus 2 Cor. 6.9 As Dying but behold we live As Chastened but not kild And so 2 Cor. 4.8.9 Troubled on every side but not Distressed Perplexed but not in Dispair Persecuted but not forsaken Cast down but not destroyed And 1 Cor. 10.13 God is Faithful who will not suffer you to be tempted above that which ye are able but will with the Temptation find a way to escape that ye may be able to bear it Though he cause Grief yet will he have Compassion according to the Multitude of his Mercies Lam. 3.32 And so here now in this present Scripture Though he Chastens yet he gives not over unto Death The reason of it is this because Gods Ayme and Intent is not Destruction but Reformation which Death doth hinder and prevent the opportunities of unto us Though it is true that even in Death it self God can work much to this purpose as to the Changeing and bettering of the Heart yet for the outward Life and Conversation and the reforming of that this by Death is taken away Secondly As God does thus mitigate his Corrections in Wisdome so also in Mercy because he is a Gracious God and he continues still so to be without alteration Lam. 3.22 It is of the Lords Mercies that we are not Consumed because his Compassions fail not They are new every Morning great is thy Faithfulness And Malach. 3.6 I am the Lord I change not therefore ye Sons of Jacob are not Consumed The Lord is full of very much tenderness in this particular as it is related Concerning the Israelites that though they carried themselves perversely towards him Yet he being full of Compassion forgave them their Iniquities and destroyed them not Yea many a times turned he his Anger away and did not suffer his whole Indignation to arise for he remembred that they were but Flesh a wind that passeth away and cometh not again Psal 78.38 39. And Psal 102.13.14 Like as a Father pittieth his Children so the Lord pittieth them that fear him for he knoweth our frame he remembreth that we are but Dust in Psal 103.13.14 And again Esay 57.16 I will not contend for Ever neither will I be always wrath for the Spirit would fail before me and the Souls which I have made God stands very much upon this to prevent Discouragement in his Servants This should therefore First of all teach us to acknowledg Gods Goodness in this respect and to praise him for it as David Psal 119.75 I know O Lord that thy
tam ubi animat quam ubi amat even so it is with a Christian towards God He is alwayes with him in regard of Disposition and Affection to Him Secondly In regard of Actual Application A Good Christian is careful still to repair to God and to draw near to him whensoever he can To raise and excite and stir up his heart to take hold upon him Thus may this passage be taken in an Indefinite and Hypothetical signification But further Secondly which I conceive most proper and pertinent to the scope of the place it may be taken more Restrainedly and Positively making Quando to be as much as Quamprimum When I awake that is as soon as I awake And so there will be this in it That it is the care of a good Christian as soon as ever he findes himself awake to be still with the Lord. And this for the Explication of the Time Designed when I awake Now for the state it self which is Being with God this remains to be unfolded by us what is to be understood by it and in what respect a Christian when he is awake may be said to be with him we may take it in three particulars especially First by Meditation Secondly By Communion 3dly By Action A Christian in each of these respects is said to awake with God First By way of Meditation A Gracious soul is with God when he awakes in this particular It is the care of a good Christian and so ought to be to have God and the things of God when he awakes still in his thoughts Our Thoughts are precious things being the immediate issue of our souls and are not to be lightly bestowed by us especial our first thoughts And on whom can we better bestow them then on him that helps us to them and without whom we are not sufficient of our selves so much as to think as the Apostle tells us 2 Cor. 3.5 My Meditation of him shall be sweet Psal 104.34 This is sutable to the Context it self in 17 verse of this Psalm How precious are thy thoughts unto me O God! where by thy Thoughts we are to understand not onely what God thought of David by taking it Subjective but also as well what David thought of God by taking it Objective How precious are thy thoughts that is the thoughts which I have of thee and whereof I have Ground and Occasion ministred to me from thee It was a great delight and refreshment to David when he first awak'd from sleep in the morning to have God still in his Thoughts And so is it likewise with every other Good man besides There 's the same desire and Disposition in him This proceeds and arises from the sutableness which is in the heart of a Christian to God Himself Every mans thoughts commonly are pitch'd according to his Inclination Because David was a man after Gods own heart therefore was Davids heart fastened upon God in Contemplation and he was ever and anon musing upon him Therefore he remembred him upon his Bed and meditated on him in the night watches as it is in Psal 63.6 This is a sure Rule That where a man's Treasure is there will also be his Heart And this is the Reason that the Worldling has his first Thoughts still upon the world The Covetuous man when he awakes he may say He is still with his Gold And the Ambitious man when he awakes he may say he is still with his Preferments And the Voluptuous man when he awakes he may say he is stil with his Recreations and Carnal Pleasures What 's the reason of this Because these are such things as such Persons do most agree with and so consequently their Thoughts and Meditations are most upon them In like manner does it hold of a good Christian in reference to God His thoughts are first upon Him because his Heart is chiefly towards Him This is to be understood especially of such thoughts as are setled and deliberate and composed such thoughts as a man sets himself to with intention and suffers to abide in him these are for the most part sutable and agreeable to the frame of his Heart Now because a Godly man has his Heart full of Heaven and God and Goodness and the Graces of the Spirit therefore are such things as these very often and early in his thoughts When he awakes he is still with God Namely in regard of Meditation That 's he First The Second is in regard of Communion that 's another ay whereby we are with God We are with him as conversing with him there is a sweet Familiarity and Entercourse of Spirit which a Godly man exercises with God in the Morning and in the Night it self as of one friend with another not only in the more solemne performance of Prayer at large but also in the more short and sudden Ejaculations of Soul or Spirit drawing as it were breath from God and sending up holy desires and affections to Him Look as Friends when they meet in a Morning they have their mutual greeting between them a loving and friendly salute one of another Even so is it with it's due proportions betwixt God and the Soul the Soul speaking to him and he returning upon it by way of Reciprocation Thus the Scripture seems it self to hint to us in divers places as in Job 35.10 None saith where is God my maker who giveth Songs in the Night Mark Songs in the Night what 's the meaning of that that is those sweet and Heavenly Conferences which are betwixt God and the Heart in those times of repose and retirement There are many who when they lie awake in the Night it is very pleasing and Comfortable to them to hear some songs and other musicall refreshments Oh but there 's no musick or Melody which is so sweet as this which is that therefore that a Christian should especially look after for this we have the example of the Church the Spouse of Christ Cant. 3.1 By Night on my Bed I sought him whom my Soul loved c. Not onely when she was up and abroad in the Streets but upon her Bed in the Night she then calls and cries for her Beloved So again in Esay 26.9 We shall find the like manner of expression the Prophet there brings in the Church thus speaking to God With my Soul have I desired thee in the Night yea with my Spirit within me will I seek the Early I have desired thee in the Night what does he understand by that There are two things which he may mean by it First By taking it Metaphorically in the Night that is in the time of Affliction that we shall find sometimes to be set forth by such an expression because it is a season of Sadness and in this does the Church most Earnestly seek unto God when she is destitute of all other helps and deprived of all other Comforts In this black and dismal Night does she then make this Application Or Secondly
for Converse with God wherein we have least Distraction and Perplexities and trouble from the World now this of all other times is when we awake out of sleep which as the Heathen man called the Night is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A sweet Cessation of labour we then chuse to be with our Friends when we may best injoy them without disturbance and so we should chuse to be with God thus in Psal 42. vers 8. The Lord will Command his Loving-kindness in the day time and in the Night his Songs shall be with me and my prayer unto the God of my life Lastly Our wakeing-thoughts are our purest and free'st from Pollution these things are the fittest for God which are most like to himself the pure God should be presented with the purest thoughts Now these are most Commonly the first because they have not the disadvantage of Intervenient occasions to defile them Thus we see how there is great Ground and Equity for such a practise as this is The Consideration of this point may be thus far usefull to us as it may serve to call us to an Account in this particular and put us upon a self-inquiry and Examination about it To observe what thoughts take hold on us when Sleep hath left us there are many who complain of Watchfulness and that their rest is taken away from them but how are they then imployed when rest has forsaken them And I speak not so much of times of sickness and bodily Distemper wherein they are not so free to themselves but in the best and perfectest Health Whether can they say or no with this Holy man here before us That when they are awake they are still with God That they are still Yea that they are at all There are three sorts of Companions which men are sometimes withall in such cases and in the mean time none of them with God First With themselves Secondly With the World Thirdly With Satan First With themselves that is with their own Corrupt Fancies and Imaginations How long shall thy vain thoughts lodg within thee Jer. 4.14 Not onely pass through thee but lodg in thee There are many who are no sooner awake but they have some sinful project or other in their Heads which they give themselves to They sleep not except they do Mischeif and their sleep is taken away from them except they cause some to fall Prov. 4.16 In Psal 36.4 It is said of a wicked man That he deviseth misoheif upon his Bed he setteth himself in a way that is not good he abhorreth not Evil. And in Mic. 2.1 There is a woe denounced against such persons as these are Woe unto them that devise Iniquity and work Evil upon their Beds when the Morning is light they practise it because it is in the power of their hands Thus they entertain themselves with their own sinful Contrivances And God is not in all their thoughts Psal 10.4 There 's a great deal of speculative Wickedness which the world is sometimes guilty and that in all sorts and kinds of Praevarication speculative Revenge and speculative Vncleanness and speculative Ambition and the like There is no Sin which is committed in Act but it is first of all committed in thought which is a 〈◊〉 and preparatory to it and thus do men Converse with themselves and their own Lusts Secondly With the World there are others who do Converse with this and wake with it their first and their cheifest thoughts are still in order hereunto and they take Counsell of themselves to this purpose we have a famous instance hereof in the Gospel in in Luke 12.16 Of that rich man there whose Ground brought forth plentifully and what use did he make of it It is said he thought within himself saying what shall I do because I have no Room where to bestow my Fruits And he said this will I do I will pul down my Barns and build greater and there will I bestow my Fruits and my Goods And I will say to my Soul Soul thou hast much goods laid up for many years take thy ease Eat Drink and be Merry Here 's an Emblem of a worldly person and a discovery of the practise of many others besides in the World who are no sooner commonly awake but they have such thoughts and diseases as these rising up in them Thirdly With Satan that 's another Companion which many are still withall when they are awake they are in Converse and Communion with that impure and unclean Spirit which is the worst Company and Society that can be It is a common saying and a true one Aut Dens aut Daemon That every man when he is alone is either a God to himself or a Devil that is either hearkning to the Motions of that Spirit or likewise listening to the suggestions of Satan and there are too many who do prefer the latter The Devil is very busie to apply himself for the most part to mens mindes when they first awake and they are commonly also at such times too ready to close with his Temptations and thus they pass from Bodily sleep oftentimes into Spiritual slumber And so now I have done with the first Notion of this passage here before us When I awake I am still with thee As it is an expression of Davids Disposition and Consequently of our Duty which is to be careful to set in with God in the first dawnings and beginnings of the Day when we awake first out of sleep The Second is as it is an expression of his Priviledge and Happiness of his Condition which he rejoyced in and Gloried in above all things And thus will we now look upon it for a Christian to be still with God when he awakes It is matter of very great Benefit and advantage to him in sundry Particulars First It secures from Dangers we read sometimes in Scripture of the Terrors of the Night The Night is a time of Terror partly in regard of its Darkness which has naturally some horror in it and partly in regard of it's Solitariness which has also some Discouragement with it to which we may likewise add the various Accidents which are incident unto it Oh but this wakeing with God it scatters and disperses them all it drives away these natural Fears these Terrors by Night what need that man to be affraid off who has God himself present with him and who is himself still with God This is that which incouraged David both here and in some other places As Psal 27.1 c. The Lord is my Light and my Salvation of whom shall I fear The Lord is the strength of my Life of whom shall I be afraid So Psal 3.5 I laid me down and slept I awaked for the Lord sustained me And again Psal 4.8 I will both lay me down in Peace and sleep for thou Lord onely makest me to dwell in Safety What a Comfortable Consideration is this in the times of Night Distraction In Tumults
in Out Cryes in Robberies in Fires and the like in what ever Calamities we can think off as tending upon the Night How Comfortable I say is this to a Beleiving Soul in such cases as these are to be with God still when he awakes This is the priviledg which belongs to such Persons as we have it further declared unto us in Psal 91.5 Where speaking to a man that maintaines Communion with God and that dwels in the secret of the most High he has this Expression about him Thou shalt not be afraid for the terror by Night nor for the Arrow that flieth by day Nor for the Pestilence that walketh in Darkness Nor for the Destruction that wasteth at noon day A thousand shall sall at thy side and ten thousand at thy right hand But it shall not come nigh thee Hence he says again of himself Psal 23.4 Though I should walk in the Valley of the shadaw of Death I will fear no Evil for thou art with me Thy Rod and thy Staff they Comfort me In the Valley of the shadow of Death that is as we may explain it in the Night For as Sleep is the shadow of Death so is the Night the Valley of that Shadow When thou liest down thou shalt not be afraid yea thou shalt lie down and thy sleep shall be sweet Be not afraid of sudden fear neither of the Desolation of the Wicked when it cometh For the Lord shall be thy Confidence and shall keep thy foot from being taken Secondly It quickens to Duty This waking with God in the Morning it keeps the heart in an holy frame and temper all the day after It makes us so much the fitter for those holy Exercises which are to be performed by us Yea indeed for any thing The Duties of our or ordinary Callings and Common and Domestick affairs they come off much the roundlier from us as we make Introductions to them by Communion first with God Thirdly It prevents from sin and Temptation at the least the prevalencies of it when a man shall neglect God at any time in the opening and Begining of the Day God many gives him over to the Power and malice of Satan and the Corruption of his own heart in the following part of it But now when he shall close with him betimes He will be watchful over him to preserve him And the Peace of God which passeth understanding shall keep his heart and mind through Christ Jesus Phil. 4.7 And thus we see the several Priviledges and Benefits that do attend upon this Practise The Vse of all comes to this even to excite us and provoke us and perswade us hereunto all that may be as that which is not onely our Duty but also our Advantage and confirmed to us by the Practise and Experience of all the Saints we should be much in this heavenly course of retiring to God upon all occasions and specially when we first awake to be still with Him in all the sences which I have now given of it We should wake our selves and also wake him as the Scripture sometimes advises us and gives us an Example in the Person of the Church Awake Lord why sleepest thou Arise cast us not off for ever as it is in Psal 44.23 I have set watchmen upon thy walls O Jerusalem which shall not hold their peace day nor night Ye which are the Lords Remembrancers keep not silence and give him no rest till he establish and till He make Jerusalem a praise in the Earth Isa 62.6 7. Whatever we be mindfull else of in any of our Addresses to God we should be still mindfull of the Good of the Church and put himself in mind of it not give sleep to our eyes nor slumber to our eye-lids till he have in some sort prevailed with him for it There 's a special Emphasis in the words if ye observe them and take notice of them in that it is sayd I am still with thee which denotes Continuance and Perseverance It is not enough to have sudden flashes and stirrings of good thoughts in us when we awake in the Night or in the Morning or at any other time of Contemplation No but we must abide and fasten upon them I am still with thee that is as the word properly signifies I am yet with thee Gnoâ—hi gnimal Yet and yet and yet Like Friends that are like to depart and leave one another I am so with thee as that I know not how to get from thee we should please and delight our selves in such a blessed course as this is And that I say especially in the Morning and upon our first Awakening as indeed all the day long we should be still sucking and drawing from Him In set and limited times of Duty there may be sometimes if we look not better to it much of Custom and Formality and the doing of things as a tush c. But the keeping of the heart in a continued frame of Piety and inclinations towards God is most satisfactory and acceptable and hath a better Evidence with it Though the other likewise in its place is not to be neglected And as on all other dayes whatsoever so on the Lords day more especially we should be carefull to wake with God Then we should still with him and with him indeed As our Blessed Lord himself rose in the Morning of it whereby he did in some manner sanctifie it and set it apart for us so should we then be careful especially to rise in our thoughts and affections and meditations As he then awaked from Death so should we at such times especially awake both from sleep and sin and be watchfull in all the Duties of Religion Awake my Glory awake psaltery and harp I my self will awake right early Psal 57.8 Read Psal 92. to this purpose which is a Psalm penn'd for this occasion It is a good thing to give thanks unto the Lord and to sing praises unto his Name O most High To shew forth thy loving kindness in the morning and thy faithfulness every night Vpon an instrument of ten strings and upon the psaltery upon the harp with solemn sound For thou Lord hast made me glad through thy work I will triumph in the works of thy hands O Lord how great are thy works and thy thoughts are very deep A brutish man knoweth not neither doth a fool understand this c. Now if ye shall ask how we may attain to this blessed Condition whereof we now speak when we awake to be thus still with God I answer briefly in the Observation of these following Directions as pertinent hereunto First Walk with God in the day The Duties of Religion are link'd and chain'd together and come off more easily in the Conjunctive performance of each other Thus Reading and Hearing and Meditation and Communion of Saints Conscionably and Religiously perform'd do so much the better dispose to more immediate Communion with God And the Actions of the Day have
in that but for their Gardens and Orchards and Vineyards wherein they take much delight these they are carefull of the preservation of them upon hat account And so is the Lord of his Church and People in whom he delights Thirdly In point of Provision God takes pleasure in them and therefore he will take care of them and see that nothing which is fitting for them may be wanting unto them It is that which may very much strengthen the Faith of Gods people in his Providence to consider that they are such as are in special favour with God The Lord God is a Son and sheild the Lord will give Grace and Glory and no good thing will he withhold from them that walk uprightly as the Prophet David tells us in Psal 84.11 There 's nothing which they can need or desire but they may be sure to have it confer'd and bestowed upon them What is thy Petition and it shall be given thee even to the half of my Kingdom It was the saying of Ahasuerus to Queen Hester in whom he delighted she could ask nothing but she might have it It is said in Psal 35.27 That God takes pleasure in the Prosperity of his Servants Now how does he come to take pleasure in their Prosperity but because he first takes pleasure in their Persons while their Persons are acceptable to Him their Conditions are accordingly ordered and provided for by Him and while he takes pleasure in their Prosperity he cannot indure to behold their Destruction This is a very Comfortable Meditation under the greatest fears and perplexities that may be when the Servants of God do not know what will become of them as to such and such particulars yet knowing for the General that they are in favour and acceptance with him they may from hence conclude and be assured that therefore nothing shall befall them amiss or therwise then is convenient for them Thus David Himself reason'd and teaches us to reason likewise 2 Sam. 15.25.26 If I shall find favour in the Eyes of the Lord he will then bring me back again and show me his Ark and his Habitation But if he shall say I have no delight in thu behold here am I let him do to me as seemoth good unto Him Thus we should learn to resolve and to determine in such Cases as these are that so far forth as we are delightful to God and as he takes any pleasure in us we cannot Miscarry The Lord taketh pleasure in his people and he beautifieth the Meek with Salvation they are both joyned together Psal 149.4 But here it may be seasonably demanded and inquired into by us how far forth this may be known and discovered to us that we are such indeed in whom the Lord does take pleasure I answer briefly thus First by his Communion with us those that delight in any persons they never care to be out of their Company nor to have them out of their sight they love to be Continually in presence and society with them Now according to this Character may we judge of Gods delight in our selves when as namely he draws nearer unto us by the Gracious motions and influences of his Spirit There are sweet and Heavenly intercourses betwixt God and that Soul which he delights in when men shall pass from day to day and have no converse at all with God by his Spirit but shall carry Himself as a Stranger to them and be averse from them it is a sign that he hath no delight in them but delight it is still followed with Society and Communion as belonging thereunto Secondly By his Imployment of us those that men take any delight in they will make use of them upon all occasions and do take pleasure in setting them on work but now when God shall lay men aside as useless and unprofitable persons they are as so many Vessels wherein is no pleasure as the Scripture expresses it so far forth as God delights to imploy us so far forth does he delight in us Hide not thy face far from me put not away thy Servant in Anger they both go together Psal 27.9 Thirdly By his kindness to us and the things which he does for us his delight in us is discovered by that especially according to the Nature and Quality of them Those that God delights in he delights to do good to their Souls and their inward man to mortify their Lusts to subdue their Corruptions to preserve them from Temptations He that pleaseth God shall not be taken in such snares whereas others shall be taken in them and by them So far as God favours a man he will keep him from great Miscarriages and from an allowance and indulgence of Less And that 's the first use of this point in a way of Consolation The Second may be in a way of Conviction to perswade us more and more of this Truth for although this be so indeed as has been now shewn and declared unto us yet it is that which the Servants of God do not always so readily Beleive and entertain in their minds There is a base and secret Jealousy which is apt oftentimes to arise in the people of God so as to think and suspect as if God took not that pleasure in them which indeed he does And therefore there can never be too much said to perswade them of this point now before us The Ground of this Suspition in them does for the most part proceed from his outward Carriage and Dispensations to them they cannot think that God delights in them so long as he Corrects and Chastises them but do from hence conclude rather that he hates them This was the mistake of Gideon Judg. 6.12.13 When the Angel of the Lord came to him with this salutation The Lord is with thee thou mighty man of valour Then Gideon said unto him Oh my Lord If the Lord be with us why then is all this befallen us He could not think that Gods presence and his Corrections could consist together when as they were such as were very well Consistant Because whom he loveth he Chasteneth c. And so it is also in the Misconceit of Sion Esay 49.14 When it was said in the verse before that God had Comforted his people and would have Mercy upon his Afflicted but Sion said The Lord hath forsaken me and my Lord hath forgotten me This is that which the dearest Servants of God are subject to and therefore they have need to be well-setled and confirmed in such Truths as these are and to consider them and rule them in their thoughts which howsoever perhaps at other times they may think they are sufficiently perswaded of yet in times of trouble and outward Calamity they are very ready to call into question Thirdly It serves in a way of Exhortation and Excitement and that to a double purpose and intent First To teach the servants of God by way of gratitude and thankful returns to delight in Him Secondly
this Mercy and that we are inabled so to do it is that which every one cannot do even there where there is Mercy fitted and prepared and provided for him go praise God for that Thirdly That God accepts of this Hope from us and is so well pleased with it in us we have cause to praise him likewise for this to say the Lord be magnified as who rejoyces in the Prosperity so takes pleasure in the Graces of his Servants and that even at such times as he neglects the great thins of the World and in a sort despises them That the Bones of the mighty are oftentimes broken while they that stumbled are girt with strength as Hannah in her Song expresses it 1 Samuel 2.4 And so I have done with these words as in their absolute Consideration so in their Comparative and so with the whole Text it self The Lord taketh pleasure in them that fear him in those that hope in his Mercy SERMON XXIX Prov. 3.17 Her wayes are wayes of Pleasantness and all her paths are Peace It is the Nature and Disposition of Artists and those which are of any Mystery or Profession as much as they can to extoll and advance that Profession which they are off and to Commend it to the Consideration of others As Paul of the Ministry of the Gentiles I magnifie mine own Office Rom. 11.13 Every one is ready to magnifie that way which he takes up to Himself above all others whatsover and this as it is observable in other things so amongst the rest especially in Religion and the wayes of Godliness Those which are the Professors of this they desire as much as may be to Commend it and set it forth to the view of other men Wisdom is justified of her Children as our Saviour tells us Thus we may observe it to be here in this Scripture which we have now before us in the Example of the wise man Solomon who being a Son of Wisdome and of special Wisdom especially that is Grace and Holiness and Religion which he here speaks off does in divers Chapters together applaud it and praise it all he can that so thereby he may invite others unto it IN these words we have described unto us the Excellency of Godliness and Religion in two particulars which may serve to make up unto us the parts of the Text. First From it's Pleasure and delight Her wayes are wayes of pleasantness Secondly From it's Tranquility and Quiet And all her paths are peace We begin First of all with the former to wit the description of Godliness from the pleasure and delight which is in it The wayes of Godliness and Religion are exceeding pleasing and delightful wayes they carry a great deal of sweetness and Contentment and pleasantness in them This is the point which is here exhibited unto us and it dâ—â—â— appear out of other places of Scripture likewise as Psal 36.8 David speaking of the Church and members of it sayes That they shall be abundantly satisfied with the fatness of Gods House and that he would make them to drink of the Rivers of his pleasures And Psal 118.15 The voyce of joy and Salvaton is sayd to be in the Tabernacles of the Righteousness So Psal 97.11 Light is sown for the Righteous and Gladness for the Vpright in Heart Esay 51.11 The redeemed of the Lord shall return and come with singing unto Zion and everlasting joy shall be upon their Head they shall obtain gladness and joy and Sorrow and Mourning shall flee away Esay 64.5 Thou meetest him that rejoyceth and worketh Righteousness where you see they are both joyned together And Galat. 5.22 The fruit of the Spirit is joy Now this Truth it may be further amplyfied and made good to us in sundry particulars which do prove and confirm it unto us There is a great deal of pleasure in Religion in sundry respects Wee 'l take them in that order as they do offer and present themselves to our thoughts As First of all In the work of Grace and Regeneration wrought in the heart All the several Graces of the Spirit and the habits of Sanctification which are in us they do reflect very sweetly upon us and there is a great deal of delight and Contentment to the Soul which does see them in it self Take a man which is full of Lusts and Corruptions which bear sway in him and he is a loathsome and abominable Creature sometimes even in his own Apprehensions A wicked and ungodly man he is in some manner odious to himself and is overcome as I may say now and then even with his own stench like a man which is in filthy Rags and torn and uncomely Garments he does not like himself in them But now on the otherside a good Christian which has the Grace of the Spirit of God in him and the work of the New Creature in his Soul he is so far forth pleasing to himself Grace is a very sweet and odoriferous Qualification as it casts a sweet savor into the Nostrils of all others that stand by it so especially as I may say into the Nostrils of all those that partake of it That Soul which is indued with it is like one that has roll'd himself in a Bed of Spices who is all over sweet and delightful I might set it forth to you in all the resemblances of Comfort and Contentment look whatever it be which in the discovery and discerning of it does usually afford delight to our selves the same may be applyed to the Graces of Gods Spirit and the sanctifying Qualities which are in us not onely as odoures and sweet spices to the smell it 's pleasing to be sensible of them But likewise further as Treasures of Gold and Silver there are many which much delight in them The Rich man when he looks in to his Coffers how much contentment does he take in them even there where others deride him and laughed at him Populus mei sibilat c. Yea but now a Godly man recounting the Graces which are in him has more true comfort and content by far And that 's the First particular wherein Godliness proves so delightful In the work of Regeneration and the habits of the Spirit of God in us Secondly As there 's a sweetness in reflecting upon Grace in the having of it so especially in the Exercise of it Every Grace the more it is improveed carries a delight and pleasurableness in it in what kind soever Therefore the Psalmist tells us that in keeping of Gods Commandments there is great Reward Mark not onely for the keeping but in the keeping be-shomran Psal 19.11 There 's Praemium ante Praemium A reward before the reward even in the thing it self Sutable to the nature of the Grace is the Exhibition of the comfort yea the very Heathen and Moralists themselves so far forth as they exercised vertue and practised that natural goodness which was in them they had some kind of comfort and contentment
pitty or Compassion at all on those which will not be advised or admonish'd by him So much for that viz. The Second Branch of the Text the argument taken from the Evil of neglect And so of the whole Text. If thou be wise be wise for thy self SERMON XXXI Prov. 16.3 Commit thy works unto the Lord and thy thoughts shall be established These Times wherein we live are Times of much Activity and Times of much Anxiety Times which fill us with Work and Times which fill us with Thoughts And accordingly we have here in this Text and piece of Scripture which I have now read unto you a Concurrence and Concatenation of these two both together of Works and of Thoughts In the One we are directed and advised what to do with them And in the other we are informed upon the right ordering and disposing of them what to expect may happen unto them IN this present Verse before us we have two General Parts especially considerable of us a Precept and a Promise a Counsel and an Argument to perswade to the Entertainment of it The Precept or Counsel that we have in these words Commit thy works unto the Lord The Promise or Argument to inforce it that we have in those And thy thoughts shall be established We begin in order with the first viz. the Precept or Counsel Commit thy works unto the Lord Wherein again for our more distinct handling of them we may take notice of three Particulars more First the Object Thy works Secondly the Act Commit Thirdly the Term of the Action and that is The Lord. Or if ye will otherwise thus First the Deposition or thing it self which is committed Secondly the Deposition it self or the Commitment of it Thirdly the Person to whom the Deposition is committed For the First The Object or thing it self which is committed that is here expressed to be our own works Magnaseka This is the very Deposition or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is said here Thy works There are two things which we may conceive to be intended and to be understood by them Either first The works which are done by us or else Secondly The works which are done to us or done upon us Thy works that is thy Actions Enterprizes and Employments Or Thy works that is thine Affairs and those Businesses whether of Action or Condition which do belong to thee First We are to commit our works to God that is our Actions and Enterprizes and Employments Whatever Action we go about or enterprize we take in hand or Employment we set our selves to we are in order unto it to commit our selves to the Lord and to refer our selves still to him for the disposing of it This is one thing which here in these words is commended unto us and it is that which we have also propounded in some other places of Scripture besides as Psal 37.5 Commit thy way unto the Lord trust also in him and he shall bring it to pass And Psal 55.22 Cast thy burthen upon the Lord and he shall sustain thee he shall never suffer the righteous to be moved And again 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 Still the Scripture upon any occasion of Work which is to be done by us calls upon us to commit it to God and to have recourse to Him for the Accomplishment thereof To speak more explicately in this point there are three Particulars especially in reguard whereof we are required to commit our Works to the Lord. First In regard of the performance of them Secondly In regard of the Acceptance of them Thirdly In regard of the Success Look in how many respects we may be conceived to have thoughts about our works and to be anxious and solicitous about them in so many respects also proportionably are we to commit our selves to God in them And that is in all those particulars which I have now enumerated and reckoned up unto you Performance Acceptance Success First For the Performance of them Commit our works to God in this whatever Action it be which we at any time undertake or go about we must be careful to look up to God for his assistance and enablement in it and trust him and rely upon him for it When we say we must commit our Works to God for the performance of them the meaning of it is not this that we should in a careless or presumptuous manner cast all the business upon him and do nothing in the mean time our selves as tending or conducing thereunto That is not the matter which is intended in this Counsel No but that in the use of those means which God does afford unto us and in the putting forth of that strength which God doth bestow upon us we should restand depend upon him for the managing and effecting of those businesses which we are interessed in This is the summ and upshot of this Advice which is exhibited unto us When we can once make this good to our selves that the business it self is our work that is that it is that which God himself does require of us and call us to there is no more to be done by us but to set upon it in the strength of him that sets us on work and never to trouble our selves further as concerning the doing of it whether it is that which we shall be able to effect This is enough to satisfie us that the work it self is our work and he that calls us to it will in some manner help us to perform it This is a point of very good use unto us in all the appearances of difficulties which do at any time lie before us either for the nature of the Works and Employments themselves which we take in hand or for our own particular infirmities and inabilities and indispositions unto them All these are to be layed aside by us and swallowed up of us in such a case as this is This is a certain rule which we may take notice of in daily experience and observance That when ever God does at any time call a man to the doing of any work he does either in some manner enable him with strength and courage to discharge it or else he does in some way of his Providence release him and discharge him of it Still he does so order the matter as that we our selves have no great cause to be troubled or perplexed about it When ever we prove to be so it is rather a piece of weakness in us than any thing else Therefore in such cases as these are let us learn not to stand too much upon our own imperfections and inabilities so as to prevent us or discourage us from those Services which God in his Providence shall call us unto For as much as this is in a sort distrusting even of God himself and though it carries with it a
shew of humility yet sometimes is a blossom of pride To be sensible of our weaknesses so as to make us humble and wary and dependent in the works which we undertake that 's very good and commendable but to be sensible of them so as to hinder us or dishearten us in the undertaking of them that is such as we are able to give no good account or reckoning of This was that which was the fault of Moses when God would have sent him on a Message to Pharaoh How did he excuse the matter Why namely from his own inabilities Exod. 4.10 11. O Lord I am not eloquent neither heretofore nor since then hast spaken unto thy Servant but I am slow of speech and of a slow tongue This was now no sufficient put off at such a time as God called him to the work who was able to conquer and overcome all those difficulties for him as it follows afterwards in the next Verses And the Lord said unto him who hath made Man's Mouth or who maketh the Dumb or Deaf or the Seeing or the Blind have not I the Lord Now therefore go and I will be with thy month and teach thee what thou shalt say As who should say As long as it is I that send thee what shouldst thou stand upon thy want of Eloquence or thy difficulty of Speech When we venture upon such works and businesses as do not belong unto us merely of our own heads and without a Call from God we may expect there justly to suffer for our own arrogancy and presumption But on the other side when we set upon those things which he requires at our hands we may expect there safely his assistance and enablement of us And that is the first particular in regard whereof c. viz. The Performance The Second is In regard of Acceptance That is another thing which belongs to our Works and which sometimes we are apt to be very careful and sollicitous about How our works and actions may be presented in the minds and apprehensions of other Men Not only that they may be done well in regard of the things themselves but likewise that they may be taken well in regard of the persons which are privy to the doing of them or concerned and interessed in them This is another Affection in us and such as considered simply in it self and modestly pursued it may not be amiss neither But yet as concerning this we are to commit our works also to the Lord and to trust him in this particular for the ordering of it to us let us do that which becomes us and which is fitting to be done by us and he will order Men's hearts towards us who has their Affections in his own hand and disposes them as seems good to him When a man's ways please the Lord he will make even his very enemies to be at peace with him as it is in the seventh Verse of this present Chapter And though we do not find it presently yet we shall find it in due time and by leisure it will be made good unto us As it is said concerning seasonable Reproof so it holds good concerning any other Action He that rebukes a man afterwards shall find more favour than he that flattereth with the tongue Prov. 28.23 Afterwards he shall find it though at present he be not sensible of it Thus also in the place before cited Psal 37.5 6. Commit thy way unto the Lord trust also in him and he shall bring it to pass And he shall bring forth thy righteousness as the light and thy judgment as the Noon day That is he shall clear thee and justifie thee in the eyes of all that except against thee and which are ready to be offended with thee Thirdly We are to commit our Works to God also in regard of the Success This is another appurtenance to them likewise and a matter which does exercise our own thoughts how far any Enterprize we take in hand be successful and take effect It was the great care of the Apostle Paul which is also for the most part of every one else besides that he might not receive in vain or labour in vain Frustrations and Miscarriages and Disappointments are such things as are very irksome and tedious in the thoughts of them Now for this also is this Counsel before us very requisite and necessary for us Commit our works unto the Lord This is the issue and fruit of our works Let us do that which concerns us and leave the efficacy and success to God which he will be careful to order to us so far forth as may be most requisite and expedient for us This is that which holds good in any thing which we undertake especially in reference to others as in point of Government and Instruction and Reformation when we cannot do always that good which perhaps we desire to do yet to wait and depend upon God who is the Beginning and End of our Actions and who is able to give life and vertue and efficacy and success unto them And thus much now of the first Explication of our Works namely the Works which are done by us The Second is The Works which are done to us Thy Works that is thy Businesses and Conditions and Affairs Those things which do any way concern thee and which in any special manner thou art interessed in these are also thy works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we find it sometimes expressed This is another parcel of the Object of this present Commitment which is here exhibited to us Whatever Condition we are in or whatever Estate happens unto us we are to commend it and to commit it to the Lord And especially which seems principally to be intended Conditions of distress when we know not what to do nor which way to turn our selves as sometimes it falls out to be with us then to betake our selves to God and seek for help and direction from him in the case and condition which we are in and rest and stay our selves upon him This was the practise of Jehoshaphat when he was encompassed with the Ammonites 2 Chron. 20.12 We know not what to do but our eyes are upon thee This was the practice of David when he was invaded by the Amalekites 1 Sam. 30.6 David encouraged himself in the Lord his God And this should be our practise also as we have at any time occasion for it whether in matters of distress or ambiguity trust in the Lord. And thus much for the first particular viz. the Object Thy works The Second is The Act which is conversant about this Object and that is Committing Commit thy works unto the Lord. This for the better opening of it to us may be laid forth in sundry Particulars whereof it does consist and we may be conceived and said to do it divers manner of ways I will briefly mention them unto you First of all In a way of Simple Commendation We do then commit our
works to God when we do in an holy and humble manner discover them and make them known unto him present them and lay them open before him This is one way of Commitment This it agrees very well with that Translation of the Words which renders it by Revealing ar the Septuagint and some others following them Revela Domino opera tua Taking the word in the Hebrew Text to be Gal from Galah which signifies Rvelate This it hath a good sense in it and such as is very pertinent to our present purpose in hand where when we are bid to commit our works to God it seems to carry this meaning with it amongst others besides that we should commend them to him and acquaint him with them and which also belongs hereunto desire his Counsel and Direction and Help and Assistance of us in them This is suitable to that of the Apostle in Philip. 4.6 Be careful for nothing but in every thing by prayer and supplication let your requests be made known unto God We should still upon any work to be done by us or any business of special importance which does belong unto us have our recourse and addresses to the Lord. As Hezekiah when he had received a Letter from Senacherib wherein he was especially concerned he went and spread it before the Lord Esay 37.14 And Hezekiah received the letter from the hand of the messenger and read it and Hezekiah went up unta the house of the Lord and spread it before the Lord. The like should we do also in all the matters which are of moment to us go and open them and present them to him This is required of us not so much in reference to God as if he for his particular stood in need of our information and to be acquainted with our condition as at present ignorant of it No there is no such matter in it our Saviour himself has put that out of question in Matth. 6.8 Your Father knoweth what things ye have need of before ye ask him But when we are bid to reveal our works to him it is to be supposed especially upon these two Considerations First For own Accommodation in regard of our necessities therefore commend our works to him that so he may direct and assist us in them who without his help and counsel are very likely to err and miscarry and go by the worst When we do things of our own head we do commonly prejudice our selves in the doing of them But when we betake our selves to him for his Advice we have him near at hand to direct us and to be assistant unto us And this readiness of his it is implyed in the very Phrase and Expression itself Commit thy works unto the Lord and Make known thy requests unto him As who should say there is nothing more upon the point required of us when we have once presented our Petition he is presently near unto us to answer it and to give us the content of it Secondly As this revealing and laying open and commending of our Works and Conditions to God is required of us for our own Accommodation so likewise as a piece of Respect and Observance to God himself and to maintain our Communion with him Friends though they do not always simply stand in need of one another's counsel and help yet where there is at any time special intimacy betwixt them they will acquaint one another with their mutual Condition out of respect and the Laws of Friendship it self which has freedom and openness in it and does abhor reservedness of words even so should it also be betwixt God and us we should commit and commend our works to him as our Friend and our special Acquaintance And herein we shall now walk answerably to his Carriage and Dealings towards us I know Abraham saith God and shall I hide from him the thing that I will do Gen. 18.17 Surely the Lord will do nothing but he revealeth his secret unto his servants the prophets Amos 3.7 The secret of the Lord is with them that fear him and he will shew them his Covenant Ps 25.14 God makes known his Works to us though not in that manner of Revelation as to the Prophets of old yet by certain hints which he gives us of his Providence many times in the World And accordingly does it become us likewise to make known our Works to him that so we may not seem to neglect him or to be disreguardful of him but to acknowledge his interest in us and our observance and dependance upon him upon all occasions And so much of the first Particular wherein this Committing of our Works does consist and whereby it may be explained namely in a way of simple Commendation and laying open of our Condition to him Secondly We commit our Works to God in a way of Humble Resignation and casting of our Affairs upon him And this it suits very well with another reading of the Hebrew Word in the Text which gives it by the expression of Gol from Galal that signifies Convolvere and so it is as much as Roll or Devolve thy works upon the Lord. And according to this notion of the word it seems to be a Metaphor taken from such kind of persons who having some heavy burthen upon them which is too hard for them to bear do exuriate and ease themselves of it by throwing it upon some Stranger 's shoulders This is that which is here required of us in reference to God Cast thy burthen upon the Lord Psal 55.22 In the Latitude of which Phrase and Expression there seems to be included these three following Particulars to be practised by us First Sensus oneris vel difficultatis That we have some sense and apprehension in our selves of the difficulty and burdensomeness of those Works which are upon us that we do not make lighter of them than becomes us to do but understand the weightiness of them This is implyed in this word of Devolving He that labours to ease his shoulders he has some sense and feeling of his burthen and so it becomes us to have for our own particular When God calls us to any special Service and puts us upon any eminent Employment which he would have us to be exercised in it is fit we should understand the length and breadth of it and be sensible of the difficulties which are in it And that upon several Considerations which I will but name unto you First That so by this means we may labour the more for Strength and Ability to the discharge of them He that knows not the weightiness of his Work will think any thing will serve the turn to perform it and not to be so careful and diligent about it Secondly That we may be the more humbled for our Failings and Neglects in it as coming short of that exactness and perfection which was required of us He that feels not the weight of his Work will not feel the burthen of his Sin
in the neglect or miscarriage of his Work upon any occasion And then Thirdly In reference also to others that we may be the better affected towards them in all respects First of all In a way of Compassion to pity them and to sympathize with them in the same condition Secondly In a way of Assistance and Concurrance with them by easening and lightning the burthen what we can unto them Thirdly In a way of Thankfulness and Acceptance by acknowledging that labour and pains which hath been taken by them In all these Considerations is this sense and apprehension of the burthen and difficulty of our Works very necessary for us This does therefore justly come home to a great many people in the World who are very far from this present disposition and affection in them There are divers and sundry persons who though they have many times very great and weighty Burthens upon them yet have no sense nor feeling at all of them which set very light by them and are very little affected with them as if they were the easiest matters in all the World Take it but for instance sake among many others besides in the Work and Calling of the Ministry How many are there in the World even at this present day that do not feel the burthen of this Work Which think that to be a Preacher and Dispenser of the Mysteries of the Gospel is the easiest Work that can be Which think that the care of Souls has no care and burthensomeness in it That which the Apostle himself trembled at and cryed Who is sufficient for these things That they may likewise undertake without any fear or awfulness at all Surely such a temper as this is far from this Intimation in the Text which implicitely calls us to the sense of the burthens which are upon us Secondly As here is required of us Sensus oneris a feeling of this weight so withal which we must take in too with it Susceptio operis an understanding of the Work Whilst we are commanded to commit our Works we are hinted unto not to omit them There are many which do indeed feel sometimes a weightiness in such and such Employments but they make but a very ill use and improvement of it for from hence they take occasion to neglect them or shift them off and put that from themselves because this is a hinderance to them therefore they will not meddle with them nor stir them with one of their fingers even there where they are called with them by God himself This we must take heed of by all means The difficulty of our Employments ought not to make us to shun them but rather to labour for strength for the performance of them and to fly to God for his help and enablement and assistance of them in them Whilst we are bid there to roll upon the Lord it is not meant to roll them off our selves but our selves to submit unto them Thirdly In this Expression of Rolling and Devolving or as it is in our Books Committing We have this insinuated to us as our duty namely A fiducial Relyance upon God and the referring of our Works to Him for the prospering and succeeding of them This is that which serves properly and particularly to be the very scope and drift of this Text wherein Solomon does require this of us that we should satisfie and ease our minds in all the difficulties and perplexities which are upon us by casting our care upon the Lord and submitting of our selves to his Providence and Disposal of us This is very hard for us to do especially in times of Temptation and present Exigence but yet it is that which in a special manner does belong unto us and which is expected from us to discharge our selves of all sollicitudes and anxiety of minds Thus Psal 10.14 The Poor committeth himself unto thee Thou art the helper of the Fatherless He commits himself to thee The word in the Hebrew Text is Jagnazov that is he leaves himself with thee lays himself down at thy Feet and lets his Cause rest in thine Hand This is the Committing here spoken of and it is put in the Future Tense rather than in the Present not as a matter of Vncertainty and Procrastination but rather as a matter of Constancy and as a continued Act in him It is that which he does now and which he is ready still to do upon All Occasions And so David himself 2 Sam. 15.26 Loe here I am let him do unto me as seems good in his eyes And so much also of the Second Sense wherein we are bid to commit our Works to God Namely In a way of Humble Resignation The Third is in a way of Faithful Improvement Commit thy works unto the Lord that is order and dispose and direct all thine Actions unto him Roll our Works to him as we would roll a Bowl to the Mark Make him the Scope and Aim and End of all our Endeavours This is another thing which is required of us whatever we do we should do it to the Glory of God that God in all things may be glorified through Jesus Christ as the Apostle speaks It is not enough for us to do that which is materially good but we must do it for a good end which can be no better than the pleasing of God Take heed of making our selves the Centre of our own Works in any thing we undertake yee know how the Lord by his Prophet took up the people for their fasting in Zach. 7.5 Did ye at all fast unto me even unto me This is that which God looked for at their hands and because they failed in it therefore he taxes them and rebukes them for it The same may be applyed to any other action or work of ours besides whether in our General Calling or in our Particular How do we aim at God in them and make Him the Scope and End of them which is a turning and rolling of them to him Fourthly In a way of Thankful Acknowledgment Commit and roll our Works to God thus in a gracious and ingenious Reflection upon him again As those that play at Tennis which strike the Ball one to another as Chrisostom sometimes makes the Comparison As we receive any thing from Him so to give Him the Glory of it both in the use of it and also the praise This we have again in David himself 1 Chron. 29.14 In the Offerings which he and his people there made in the Temple What am I says he and what is my people that we should be able to offer so willingly after this sort for all things come of thee and of thine own have we given thee In which present Passage before us we have each of these two last Particulars which are here mentioned unto us namely both a faithful Improvement and likewise a thankful Acknowledgment First Here is a faithful improvement of that Store which God had given him to the building of the
for the fitness of this Person to commend our Works and Affairs unto in his Book De Patientia Satis idoneus patientiae sequester est Deus si injuriam deposueris penes eum ultor est si damnum reslitutor est si dolorem medicus est God is a sufficient Depositary of patience to thee If thou committest thy Wrongs to him he is an Avenger if thy Losses to him he is a Repairer if thy Diseases to him he is a Recoverer and so forth In all conditions and upon all occasions he is ready to hear thy complaints and to take thy supplications This shews what good cause we have to commit our Works unto him I might take occasion hence also to amplifie it from all his Relations wherein he stands with us And thus we see what good ground there is here for this Exprecton and Motion in the Text to Commit our Works to the Lord as the Term and Point this Action which it is directed unto and the Person which this Commitment and Deposition is charged withal Now further To open this still unto us we are not to take this only Specificative but also Exclusive whereby it is said here Commit thy works to the Lord. It seems to carry this sense with it that we do so commit them to him as upon the point to none else besides So that moreover there are these intimations included in it and with it First To the Lord and not to thine own self Whilst we are bid to commit our Works unto God we are thereby implicitely forbidden Self-confidence and Presumption in any thing which belongs unto us As for instance our own Wit and Counsel and Understanding Thus Prov. 3.5 Trust in the Lord with all thy heart and lean not to thine own understanding It is a dangerous thing for us to lean to our own Understanding which is apt many times to fail us and give us the slip Carnal Policy and the Wisdom of the World such things as these they do many times prove but broken Reeds And so as for Wit so Wealth and Strength and Power such things as these it is but ill trusting and confideing in them Secondly To the Lord and not to other men There is ill committing of our Works to such also The Scripture has shewed us how ill it is for us so to do by setting a Character upon them Psal 62.9 Surely men of low degree are vanity and men of sigh degree are a lye being layed in the ballance they are altogether lighter than vanity Thirdly To the Lord and not to Fortune and Chance There are many which do blindly commit their Works and their Ways unto this which is as good as nothing at all Now it becomes not Christians so to do we should rest and relye upon God and commend our selves to His Gracious Providence which is the surest Shelter and Refuge for us that may be And thus we have seen this Point opened and enlarged in all its several Particulars Now what remains to our selves for the Use and Application of it but to perform it and to put it into practise Seeing the Spirit of God thus enforces it upon us let not us be wanting to it or negligent in it let us not deprive our selves of so much comfort and quietness as may accrew to us hereby as we shall hear afterwards only that we may do it the more effectually let us consider what Qualifications do belong to the right doing of it This Committing then which is here spoken of First It is an Act if Interest and of Persons in Covenant with God Those which are Enemies or Strangers to God they cannot commit their Affairs unto him for as much as this is an Action of special Intimacy and Acquaintance Will men trust their Jewels and Treasure or their Secrets and private Counsels with men whom they never saw before in all their lives No they will not do it nor if they should they would not do it with prudence and discretion because it were possible for them to be frustrated and disappointed And so is it here in our Addresses to God Ceatainly we can trust nothing with him except we are first acquainted with him our selves No man can commit his Works to God who has not first committed his Soul to God and given up his Person to his owning None can commit his Works in a way of Dependence who has not committed his heart and soul to God in a way of Obedience who has not resigned and given up himself to God as wholly his Therefore let us be sure to look to this as very pertinent hereunto And know for this purpose where this is done the other will follow and may very well do so because that God himself in such cases does take special care of us when we once enter into Covenant with God and because it is the blessed and happy privilege which comes to us by being God's Children He is not only the God of our Persons but he is also the God of our Performances and of our Conditions and all that comes from us He undertakes to work all our Works in us and for us not only those Works which do immediately refer to our Salvation but also even those Works which are of common and ordinary Concernment And though he may sometimes be helpful to others in them also yet they cannot so well trust him for them Persons which are out of Covenant they cannot commit their Works to the Lord which is first of all an Act of Interest Secondly As it is an Act of interest so it is also an Act of favour I mean of favour in a passive sense A man may be in Covenant with God for the General Acceptation of his Person and Justification in the sight of God and yet lie in terms of particuar distaste and displeasure from him Now this is a great Obstruction of this committing of our Works unto him That Man which has done any thing whereby he has taken off God's Countenance from him and caused him to look angerly upon him he is much hindred and has hindred himself from the kindly performance of this duty which does not only imply Interest and Acquaintance but likewise Friendship and Good Will betwixt God and the Soul of a Christian We may see it in the Example even of the Holy Man David himself who having offended God by his sins had not that freedom of access unto him nor delight in him as sometimes he had had Eccles 7.26 He that pleaseth God shall not be taken by her Oh we should by all means be careful to keep in good terms with God and to have all things right betwixt him and us not only from the sweetness which is contained in the state and condition it self but also for the blessed effects and consequents which do issue from it And especially this amongst the rest of liberty and opportunity for committing and commending of our Works and Affairs unto him Thirdly This business
Lord alone and none but He. This is his Prerogative and that as to both Explications of Tryal whether by Discovery or Reformation If we take it by way of Discovery as the Lord says so he does it alone that is infallibly and effectually It is his Title to be The Searcher and Tryer of the heart and he hath taken it upon him as that which he means to perform This does not exclude others absolutely and in subordination to him It is that which some others may do and it is that which others ought to do according as they are called thereunto to try and sift the hearts and spirits of other men and to discern what they are whether in order to converse with them that so they may get no hurt from them or in order to their further benefit and instruction There may be use of it likewise so But First None can try the heart thus Authoritatively And Secondly None can try it thus effectually and infallibly and with so much success Not so Authoritatively any because none hath that power over it The Heart and Conscience of a a Christian is in subjection to none but him that made it Not so Infallibly neither because none have that piercing insight into it Men when all is done they can but guess and conjecture and imagine and make supposition But the Lord he knows the Heart in every winding and turning of it yea even The thoughts of it afar off as the Psalmist expresses it in Psal 139.2 This teaches us accordingly to go to him for the discovery both of our own hearts and others as to whom it does belong When we would try our own private hearts a Duty which I mentioned before we see here how to do it most successfully and that is by taking in God to help us herein as David himself gives us a pattern in that Psalm Psal 139.23 24. Search me O God and know my heart try me and know my thoughts And see if there be any wicked way in me and lead me in the way everlasting Know that is make me to know thee for my particular And so as for our selves so for others when we would know what is in them Let us take this course also to seek direction from him As the Disciples when they were to chuse a new Apostle and had cast Lots between Justus and Matthias They prayed and said Thou Lord which knowest the hearts of all men shew which of these thou hast chosen Act. 2.24 Again further Seeing this is God's Prerogative to try and judge the heart let us hence learn not to incroach upon it and to assume it to our selves by passing rash and peremptory judgment upon any Take heed of that we may discern but we may not absolutely determine being the Property of God alone This is urged by the Apostle Paul himself and in his own case 1 Cor. 4.4 5. He that judgeth me is the Lord Therefore judge nothing before the time until the Lord come who both will bring to light the hidden things of darkness and will make manifest the counsels of the hearts It is the propriety and peculiarity of God to try the heart by way of Discovery It is his again also by way of Reformation As none can try it that is know it but He so none can try it that is purge it but He neither He alone can take away the iniquities and defilements and pollutions of it which cleave unto it It is He alone which can take away the heart of Stone and gives a new heart of Flesh It is His Grace alone which is stronger than Sin and Corruption which is in us Therefore this should teach us to have our eyes still fixed upon him When at any time we come to the Ordinances and to be made partakers of the Word the Fining Pot as it were for Silver and which it self is as Silver refined and tryed in the Furnace See here where our Expectations would be fastened not so much upon the instruments as upon God himself who is the Worker of it Alas we are but Bringers of things together it is he who gives efficacy to them Who is Paul and who is Apollo but ministers by whom ye believed 1 Cor. 3.5 We are to do what in us lies and to commend the efficacy and success unto him And so as Ministers for their People so Parents for their Children There is many a Godly Parent which does earnestly desire the Conversion of his Child and the changing of his evil heart Now we see who must do it when all comes to all Not that it must be cast upon him so as to neglect other helps There must be the Refinings of good Education which is a very great conducement hereunto but this it must not be rested in without Addresses made to the Lord. And to conclude Where any do partake of any cleansings in their own hearts let them see here to whom to give the Honour and Glory of them even to Him who hath wrought them in them O Lord says Jeremy I know that the way of man is not in himself it is not in man that walketh to direct his steps Jer. 10.23 No it belongs to Him and let him therefore be acknowledged for it We are said sometimes to purifie our selves but it is still meant in the strength of his Grace assisting us and concurring with us Whom therefore we must bless and praise for it Not unto us O Lord not unto us but unto thy Nome give glory for thy mercy and for thy truth's sake Psal 115.1 That is the third Emphasis here signified which is an Emphasis of Appropriation The Lord that is the Lord alone tryeth the hearts So much for that So I have done with the Second General Part of the Text which is the Reddition in the Comparison And so much also of the whole Text it self SERMON XXXIII Prov. 17.3 There are many devices in a mans heart nevertheless the Counsel of the Lord that shall stand There is nothing which is more desireable in the Course of this present Life then to know what to trust to Uncertainty is many times more grievous than Disappointment and to doubt how things will fall out more Perplexing oftentimes then Miscarriage it self And therefore such places of Scripture deserve of all others besides as most usefull and profitable both to be studyed and handled by us especially in such times as these are in which we we are as do anything serve to satisfie and settle us in this Particular In the Number whereof is this Text which I have here made choice of at this time with Gods assistance to speak unto from the mouth and Pen of Solomon who had a double advantage upon him for such a purpose as this The one as he was a Wise man and had much humane Sagacity in him The other as he was a Good man and did partake of the works of Grace in his heart which after all the disputeings about
backsliding and turning aside yet that the Lord he 's still the same and so continueth and does not alter his purpose concerning us which does abide for ever towards us I the Lord change not therefore ye Sons of Jacob are not consumed in Malach. 3.6 And it is of the Lords Mercy that we are not consumed because his compassions fail not Lam. 3.32 If our hope were onely in our own Counsel we were then in a very sad and miserable condition indeed we should be in Jeopardy every hour through the inconstancy and instability which is in us But now that is in Gods Counsel here we are in safe and sure hands which certainly keeps us up Now though we have many Devices and ways even to undo our selves if God should leave us and let us alone yet because his Counsel is immutable and unvariable and always one and the same without change or alteration therefore is our Eternal Condition accordingly immutable with it This does not lay ground to any as some would make it to do for security or neglect of the means but rather the contrary Because the same Counsel of God which does stand in reference to the End does stand also in reference to the means which lead and conduce to that end And as he has purposed immutably that such Persons shall come to Heave so he has likewise as immutably purposed that they shall do so by walking in those ways whereby Heaven is come unto As he has prepared it for us so he has prepared us for it and made us so meet to be partakers of the inheritance of Saints in light And thus of this Point as it refers to matter of Predestination and the concernments of the life to come It is true also in the Second place as it may be taken in reference to Providence and the Affairs of this Life present Here The counsel of the Lord shall also stand Which seems especially to be intended as the Scope and Drift of this Scripture now in hand What ever it is that God has purposed and Decreed and set down with himself either in Order to whole Nations in General or in order to private persons in particular that his Counsel is sure to stand and to hold good and that alone as we are here to understand it As for this That Gods Counsel is exercised about such things as these are I take it for granted as not to be questioned Not a Sparrow falls to the ground without the will of our Heavenly Father Yea the very hairs of our head are all numbred as our Blessed Saviour himself tells us Matth. 10.29 Much more is his Providence carryed to greater matters God may change his Dispensations but he never alters his Counsels that 's all one and the same But that which is now before us that what he appoints and purposes in these things it comes to pass And it is clear from variety of Experiences which do make it good unto us both in Scripture and dayly Observation When God has at any time manifested his purpose foretold it and declared it before-hand as he has sometimes been pleased to do by his Prophets that purpose and Counsel of his it hath still infallibly been accomplished and the Accomplishment of it made a proof of the truth of those Prophets which have fore-told it so certain a thing is it and beyond all Controversie or Exception We have a notable instance of it in the Relief of the Famine of Samaria which the Lord had fore-told by Elisha And the Lord upon whose hand the King leaned so much questioned as to say that if God would make windows in heaven it could not be yet it came to pass as the Man of God had spoken and that in all the circumstances of it So as to the repairing of Jericho what God purposed and declared concerning it we see was fulfilled and brought to pass and that exactly in the Attendants upon it if ye compare Josh 7.26 with 1 King 16.34 according to the Word of the Lord. So likewise as to the bringing of the Children of Israel out of Egypt God's Counsel held good to a very day as we may see in Exod. 12.41 It came to pass at the end of four hundred and thirty years even the self same day it came to pass it is twice repeated that all the hosts of the Lord went out from the land of Egypt And so many Examples more which I might easily instance if it were needful and time would give leave And so much may suffice to have spoken of the First Branch in the Second General viz. The Simple Assertion The counsel of the Lord shall stand whether we take it for his Truth and Doctrine or else his Purpose and Decree The Second is the Additional Opposition or Correction qualifying of it Which is indeed chiefly considerable of us in the word Nevertheless as relating to what was declared in the beginning of the Verse concerning the several Devices in Man's heart Nevertheless the counsel of the Lord shall stand Where for our better proceeding in it and understanding of it we may take notice that the Hebrew Conjunction Vav hear in the Text for so it is Va-anatsath it hath a threefold Emphasis with it as sometimes also in other places viz. Copulative and Discretive and Illative Copulative Both Man has his Devices and God has his Discretive Though Man has his Devices yet God has his Illative Because Man has his Devices therefore God has his Here is the Consistence of God's Counsels with Man's Here is the Resistance of God's Counsels against Man's Here is the Subsistence of God's Counsel from Man's Each of these are in this Expression First Here is the Consistence of God's Counsels with Man's by taking the word Copulatively for And As Man has his Devices so God also has his Counsels There is the one as well as the other Counsel or Devising is but improperly attributed to God who needs not such help as those are as Man indeed doth But yet in a sense it is fastened upon him and that by the Scripture it self which does oftentimes bring him under such expressions after the manner of men of Device and Counsel and the like Thus Jer. 18.11 Thus saith the Lord of hosts to the men of Judah and the inhabitants of Jerusalem behold I frame evil against you and devise a device against you Choshev The same word as in the Text. But that which I here take notice of about it is its Conjunction with the Devices of Man which the Scripture does elsewhere also declare as counterpoysing and balancing of them especially in reference to the Christians and People of God Thus Psal 2.2 The Kings of the earth set themselves and the Rulers take counsel together against the Lord and against his Anointed But then it follows in Vers 4. He that sitteth in heaven shall laugh the Lord will have them in derision I will declare the Decree Laugh why does he laugh
As thinking how he himself does counterplot them So Psal 37.12 13. The wicked plotteth against the just and gnasheth upon him with his teeth The Lord shall laugh at him for he seeth that his day is coming namely as he himself has set it and decreed it to be Thus it makes very much as for the satisfaction of the People of God so for the dejection of their Enemies When men shall at any time plot and consult and think no body does so besides they may perhaps now and then gain more freely and currantly in it But when they shall be advised that their Counsels are matched and that by as wise as themselves this does sometimes a little startle them and force them to it Now this is the case here in this particular In all the Plots and Devices and Consulations which any take against the Church of Christ God himself has a Plot with them and a Plot beyond them which may very much fright and amuse them and be a Check and Restraint upon them As they plot so he plots too and that also with very great preheminence and advantage over them and against them And that in this respect especially in that he is himself privy to them and acquainted with them we may conceive of different Parties plotting and contriving together and yet neither of them understanding or knowing of one another's designs which if they did might be prevented by them But this is the case now with God's contriving compared with Men's That he knows all their Devices but they in the mean time know none of his As the King of Israel in the story compared with the King of Syria He knew the things which he plotted and designed in his Privy Chamber from the suggestion of the Prophet Elisha which signified it to him from the Lord. The great Wits and Head-pieces of the World they are apt often times to scorn and despise the people of God as men of a low reach and shallow and narrow Apprehension Ye have shamed the counsel of the poor because the Lord is his refuge says the Psalmist Psal 14.6 Because the Lord is his refuge as if He were no refuge at all when as indeed he is the best that is and that also as to matter of Counsel This was David's Comfort and Support in regard of Achitophel who at first did a little startle him when he heard he sat in Counsel against him But then he encouraged himself in the Lord his God who he knew was ready to joyn for him O Lord I pray thee turn the counsel of Achitophel into foolishness 2 Sam. 15.31 And the Lord at last did so according to his Prayer and Request as it follows in Chap. 17.24 The Lord had appointed to defeat the good counsel of Achitophel to the intent that the Lord might bring evil upon Absalom And that is the first Emphasis namely Copulative Man's Devices do not exclude God's Counsels But as the one has his for his part so the other has his for his The second Emphasis is Discretive Though man hath his Devices yet God hath and will have his Yea and Adversative likewise Gods Counsel is here set in Opposition to Mans Devices So that let man do all he can do yet the Lord will be sure to prevail and to have the better at last As mans Devices cannot exclude him so they cannot frustrate him nor disappoint him neither This we may see in sundry Examples which the Scripture does afford unto us to this purpose where notwithstanding the several Projects and Designs which have been on foot in the World especially against the poor Church and people of God Gods Counsel hath stood notwithstanding In Pharoahs advising against the Israelites In Haman consulting against the Jews In the Scribes and Pharises Conspiring against Christ In the Jews laying wait for Paul Gods Purpose and Decree and Counsel it has stood and held good in all these and many more besides And because that has stood they have not been able to stand with it or to stand before it There is a various opposition which if we please we may here take notice of in these very words of the Text in the several Parts of it setone against another First of God against Man The Devices they are Mans the Counsel that 's the Lords And there is a very great distance and difference of these two one from the other as much as of Light and Darkness of Strength and Weakness of Wisdom and Folly it self The Prophet Esaiah from the Lord himself seems to make the Antithesis and Opposition Esaia 55.7 8 9. Let the wicked for sake his way and the unrighteous man his thoughs c. For my thoughts are not your thoughts neither are your ways my ways saith the Lord For as the Heavens are higher than the Earth so are my ways higher than your ways and my thoughts than your thoughts And that 's the first Opposition Secondly Of Counsel against Devices As for the purposes and resolutions of man and the things which he designs to himself they are but as it were tricks and devices at least which is Terminus Deminitivus an expression of some disparagement and diminution in it Yea But the thoughts of God they are serious and solid Counsels which have very much weight and worth contained in them Thy Counsels of old are faithfullness and Truth Esai 25.1 Thirdly Of Counsel in the singular against thoughts and devices in the plural One Hint and Intimation of Gods it is able to nullifie and evacuate all the Plots and Projects of men though never so many and multiplyed together Gods Counsel is uniform mens various c. Lastly Of Counsel standing against Devices only in the heart As for the heart of Men especially of Men of the World there is a World of Devices in them If ye would but as I said anatomize and rip them up ye should see multitudes of them in them of Lust and Malice and Revenge as I hinted before As moses expresses it of the Egyptians concerning the Israelites Exod. 13.9 The Enemy said I will pursue I will overtake I will divide the spoil my lust shall be satisfied upon them I will draw my sword my hand shall destroy them Here now were Devices in the heart but they went no futher except perhaps to the mouth They did not stand For what follows in the next Verse Thou didst blow with thy wind the sea covered them they sank as lead in the mighty waters The Third and last Emphasis is Illative Because Man hath his Devices therefore God the rather has his God's Counsel is furthermore promoted from Man's Devices This is another thing considerable and not impertinent also to the Text So far is Man from hindering and preventing of God in his purposes by any thing which is contrived by him as that he advances him so much the more and makes his Counsel to be the sooner effected God serves himself of Man's Devices for the
not unwise but understanding what the will of the Lord is as the Apostle exhorts us Ephes 5.17 His Doctrinal Will and his Preceptive Will that both may and ought to be understood by us Yea and his Providential Will to in part it may sometimes be conjectured at by us which we are not to be wholly ignorant of but to attend unto it as it may be also hinted in that place by reflecting upon the verse before Redeeming the time because the days are evil wherefore be ye not unwise but understanding c. We cannot know the Counsel of God as to particular and determinate dispensations till he reveals it and discovers it in the event but we may somwhat know it in the General scope and drift of it long before from those things which are any thing pertinent and preparative thereunto and his manner of dealing and carriage in former days and times of the World At least which does most concern us we may know it so far forth as belongs to our Duty and the things which are to be done by us As it is said of the Children of Issachar that were men that had understanding of the Times to know what Israel ought to do This is that which all Christians are capable of And accordingly should be indeavoured after by our selves Though we cannot know what God will do yet we know what our selves should do in order to his several doings This is obtained divers ways First By an Holy Fear and Reverence of the Majesty of God What man is he that feareth the Lord him will he teach in the way that he shall chose whether we take it of the Lord or of Himself Psal 25.12 what to believe and what to practise The secret of the Lord is with them that fear him ver 14. Secondly By Humility and Meekness of Spirit Proud and self-conceited persons who are wise enough as they think without God He will not impart his Counsel to them they are too full of the Contrivances and Devices of their own hearts No the meek he will guide in Judgement and the meek he will teach his way Psal 25.9 Thirdly By a constant course of Communion with God Those who are much in Gods Company they know much of his Counsel and much of his Mind we have the mind of Christ 2 Cor. 2.16 He was the friend of God and God acquainted him with the Condition of Sodom The Disciple of the Bosom had the Priviledge of being acquainted with Christs secrets and was therefore put upon it to enquire Secondly When we know Gods Counsel be carefull to acknowledge it Do not resist or stand out against it but meekly close with it It is a dangerous thing to do it though ignorantly and for want of apprehension Whatever is owned of God himself it should be owned of us Because that which is owned of God it is sure to be esablished by him It was the Conclusion of Gamalial in the Counsel Acts 5.38 If this Counsel or this work be of men it will come to nought But if it be of God ye cannot overthrow it lest happly ye be found to fight against God The thing proceedeth from the Lord we cannot speak to thee either good or bad as Laban and Bethuel about Rebecca Gen. 40.50 And as the Friends of Paul about him after much importunity with him when we saw he would not be perswaded we ceased saying The will of the Lord be done Act. 21.14 There 's mans Devices and there 's Gods Counsel in those Devices The Former is not always to be owned The latter is where t is at any time discernable of us And we should rest and acquiesce in it If we let God have his will it will be so much the better for us If we do not he will have it whether we will or no. Last of all seeing his Counsel shall stand therefore improve it and make use of it and have recourse with it We should hence learn to resolve with God and to take him into consultation with us without whom all our devices will come to nothing The word here used for Devices does signifie properly reckonings or accounts which are no farther authentick then as the Lord gives allowance to them what is other then so it is a reckoning without a mans host as we use to speak It is man purposes but God disposes Therefore as was hinted before in all our ways acknowledge him It is our great happiness and advantage that we may have God to be of Counsel in our behalf whose Counsel shall stand and let us be sure to hold our selves to that which is best for us Even the best of Gods servants themselves they have not so much advantage from the determinations of their own minds though inlightned by the spirit of God as they have by God himself determining and resolving for them His Counsel for us is more than his Counsel to us or his Counsel in us Because this latter is imperfect and mingled with much ignorance and perverseness and unsettledness of our own whereas the other is pure and perfect and absolute and free from exception Which should make us both to have recourse to it and to depend upon it as that which is our greatest Comfort and Security and our best hold being Gods Counsel shall stand therefore from hence cast away all sollicitous and distracting fears Be carefull for nothing but in every thing by Prayer and Supplications let your Request be made known to God And the Peace of God which passeth all understanding shall keep your hearts and minds in Christ Jesus And thus I have done also with the Second General part of the Text which is the Qualification of the former Assertion and so with the whole Verse it self There are many devices c. SERMON XXXIV Prov. 22.3 A prudent man foreseeth the evil and hideth himself but the simple pass on and are punished As it is a part of Goodness and Condescention in God to give warning before he strikes and proceeds to Punishment so it is a part of Wisdom and Prudence in God's People to take warning and admonition from him in his Alarms of them Whereby they may the better escape those Punishments that are threatned by him And this is that which we may here observe in the Scripture which we have now before us IN the Text it self we have two general parts considerable of us First The Specification of the Persons Secondly the different Account which is given of them The Persons specified they are the Godly and the Wicked expressed under those two Titles of Prudent and Simple The Account which is differently given of them is observable in the several parts referring to each Of the Prudent in two Particulars his Fore-cast it self together with his Improvement of it he fore-seeth the evil and hideth himself And the Simple in two more his sinful Security toether with the ill success of that likewise The simple pass on and are punished
Psal 41.1 2. Blessed is he that considereth the Poor the Lord will deliver him in time of trouble The Lord will preserve him and keep him alive c. Lastly A Godly man hides himself in the whole work of self-reformation and holiness of life In carefulness to please God in all things and to do those things which he requires of him sin it makes a man naked it exposes him and lays him open to evil and all manner of danger but a good and Pious Conversation is a sure defence Innocency is the the best shelter that can be and that which will keep a man safe when nothing else will And thus we see how in all these respects a good Christian hides himself which is his Activity or Practise Now to join these two Points both together in the Improvement and Application We see here two Properties of a wise and Godly man The one as to matter of Fore-sight He fore-sees the Evil. And to other as to matter of Indeavour He hides himself What now remains but that we for our particulars should be careful to put those both into practise and to be carefull of them in regard of our selves First To Fore-see the evil to look after that We see how in every thing else it is counted a peice of wisdom in men and that which they indeavour after In matter of trade to fore-see the Dearness of the Market In matter of Wars to fore-see the devices of the Enemy In matter of Health to fore-see the coming on of a Disease And why should we not also in Providence fore-see also the arising of a Judgment Surely as we do ever disire to approve our selves for wise men it concerns us to be skilfull in this We see how the want or neglect of it is still reproved and upbraided in Scripture Thus the Prophet Jeremy Jer. 8.7 The stork in the Heaven knows her appointed times and the Turtle and the Crane and the Swallow know the time of their coming but my people know not the Judgement of the Lord. And so our Blessed Saviour we find him upon this censure likewise of the Jews Matth. 16.2 3. When it is Evening ye say it will be Fare weather for the sky is Red and in the Morning it will be fowl weather to day for the Sky is Red and lowring O ye Hypocrites ye can discern the face of the Sky but can ye not discern the sign of the times He reproves them for that they had skill in natural Predictions but yet had not skill in spiritual There are some kind of foresights sometimes in the world and fore-tellings of evil but what are they Even the bold and presumptuous undertakings of insolent persons your Astrologers and Star-gazers and the like whom God suffers in his judgement to seduce and deceive a people that love to be deceived But as for this Christian fore-sight here spoken of It is thas which few are acquainted withall or which care to be acquainted It is our Wisdom to regard it our selves that so evils may not surprize us or that day come upon us unawares For which purpose we should first pray to God to instruct us and direct us and to open our eyes we should beg of him the spirit of Revelation as whereby to see the Mystery of Religion so likewise to see the Mystery of Providence and understand Gods dealings in the world That which I see not teach them me as it is Job 34.3 Secondly We should also our selves mark things and take notice of what is done in the world we should as I said lay things together and compare one thing with another and see how one thing follows upon another This should be done by us in order to our fore-sight and pre-apprehension of any evil which is to come As we desire to shew our selves discreet and prudent Christians so we should be carefull of this Fore-seeing of Evil. And then again also farther to hide our selves let us look to that also As our knowledge should tend to practise to us in every thing else so amongst the rest in this As we do any thing pre-discern and apprehend it we should we should hide our selves from it which is done especially in the fore-named Graces There are many false coverts in the world which will not do it The bed is shorter than that a man can stretch himself on it and the covering narrower than that he can wrap himself in it as it is Esai 28.20 Such is Wealth or strength or Wit or Friends or any of such things as these are It is not these which will be able to cover us in the day of the Lords anger No it is nothing but the love and favour of God himself that will do it when nothing else will He shall cover thee with his Feather and under his wings shalt thou trust Psal 9.19 And that we may do this the more effectually it will concern us to acquaint our selves with God without this there is no expectation of shelter from him For he hides none but his Friends and his houshold-servants And therefore Eliphaz does very properly give Job such Counsel as this Acquaint thy self with him c. Then shall the Almighty be thy defence He is a buckler to all that trust him and he is good to them that know him and whom himself does know Therefore labour to get an interestand propriety in him yea and that before trouble comes the evil it self which is fore-seen Let the Ark be built before the flood and deluge over-flows there 's no hiding then if we take not care to hide our selves before-hand Therefore let us have a regard to that Close with God before the Plague comes that so when it does come we may find favour and mercy with him and refuge and safety in him which will be our greatest security And those which are in some measure acquainted they should labour to be more and to perfect their acquaintance with him Yea not only to have acquaintance but Communion and dayly Converse We should take heed of being in such a state and condition of Soul as from whence God may refuse to shelter us and protect us when Evil draws near But then again He hides himself We are to take this not only as an Expression of Enedavour but of Success He foresees the evil and hides himself that is he so behaves himself as from whence God does undertake to hide him The Lord hides such prudent persons as these are in the days of evil and danger as Jeremy and Baruck Jer. 36.26 it is said the Lord hid them This he does to the rest of his prudent and provident Servants In his Presence in his Pavilion under his Wings in the hollow of his hand he has many Receptacles and Hiding Places for them His Providence is large and broad enough to hide them from any Evil which may happen unto them sometimes in other Countries sometimes in their own sometimes in the Grave as Job 14.13
And that Punishment which is light of it self Impenitency aggravates it And that Punishment which is passive of it self Impentence stays it Impenitency is the Cause and Ground and Occasion of the greatest and heaviest Judgments that are And the reason of it is this Because it does seem in a manner to own and justifie sin and stand in the Commission of it Where People sin of Infirmity but yet repent they do thereby in a sort and interpretatively undo what has been done by them And though the Acts of it cannot be recalled by them yet the Guilt of it is in some manner quallified by a contrary frame and temper of spirit and consequent departing from it But Impenitency does as it were repeat and renew the former miscarriage even there where for a time there may be an Actual Abstinency from it He that does not repent of Sin he commits it even then when he refrains it as to the Actual Condition of it Again further Thus is this also in Impenitency that it does in a manner trespass upon all the Attributes of God which it either questions or else vilifies and makes nothing at all of them The Omniscience of God as to the deserts of Sin Psal 94.7 Tush the Lord doth not see neither doth the God of Jacob regard it The Truth of God as to the Threats of Sin 2 Pet. 3.4 Where is the promise of his coming for since the father fell asleep all things continue as they were from the beginning of the Creation The Justice of God as to the punishing of Sin Considering God to be all Mercy and Pitty and Indulgence c. The Power of God as to the executing of Judgment As thinking that his hands cannot reach them nor that he is able especially in some cases to be avenged upon it or to do what he threatens against it Yea the Mercy and Goodness of God which it abuses to a further Continuance and Persistency in Evil. Thus trespassing upon all God's Attributes it must needs especially draw down God's Judgments The Third and Last thing observeable in this Passage for the ground and occasion of Judgment whereupon it proceeds is their Continued Obstinacy This was that which was the unhappiness of this People here in the Text as it is also sometimes of divers others besides not only that they did not repent but moreover that they would not there was not only their Negative Remorselesness but also their Positive Perverseness Far as they did not turn to him that smote them so neither did they seek the Lord of hosts They were now so settled upon their Lees and confirmed in their wicked and sinful Courses as that they were wholly and absolutely incorrigible And this must needs now introduce and hasten and hale and pull the Judgments of God down upon our heads Therefore and therefore with a witness will God now proceed to the punishing of them The Consideration of these things should makes us so much the more wary of our selves in this Particular As we desire to avoid Punishment so to be careful to abstain from sin and to take heed of that And especially to take heed of Impenitency and persistence and abiding in sin If by chance we should fall into it not to stay and rest in it Shall we continue in sin saith the Apostle God forbid And so long as we do not repent of it God makes account that we do continue in it which we should be heedful and wary of And more especially above all of Obstinacy and Perverseness of Spirit It is bad enough to sin at first and after that to forbear to repent but to sin and to refuse to repent that is a great deal worse by far and so most of all to be declined by us And so near I have done with the First General Part of the Text which is the Ground or Occasion of God's Judgments threatned against this People included in the Particle Therefore as relating to what went before Therefore because of their impiety and Therefore because of the impenitency and Therefore because of their obstinacy The Second is The Judgment it self in these words The Lord will cut off from Israel head and tail branch and rush in one day Wherein again we have three Branches more First The Denuntiation of the Judgment Secondly The Extent of it And Thirdly The Time The Denuntiation of it The Lord will cut off from Israel The Extent of it Head and tail The Time or Season of it In one day First To speak of the former viz. The Denuntiation of the Judgment The Lord will cut off from Israel Wherein again take notice of three things further First The Author of it and that is the Lord. Secondly The Matter of it and that is Cutting off Thirdly The Subject of it or the Persons and People which are more particularly involved in it and that is Israel For the First The Author of this Judgment which is here mentioned it is expressed to be the Lord. The Expression of it is to be referred to such as themselves who took Samaria and led Israel Captive to Assyria 2 King 17.23 But the Infliction of it is to be referred to the Lord as sole in it Whoever may be the Instrument it is God alone who is the Author of Judgment The Lord will cut off take notice of that This is that which the Scripture does every where declare unto us as Isa 42.24 Who gave Jacob for a spoil and Israel to the Robbers did not I the Lord He against whom ye have sinned And so Isa 45.7 Saith the Lord of himself I form the light and create darkness I make peace and create evil I the Lord do all these things And so Isa 10.5 6. O Assyrian the rod of mine anger and the staff in their hand is my indignation I will send him against an hypocritical Nation and against the people of my wrath will I give him a charge to take the spoil and to take the prey and to tread them down like the mire in the streets There is no evil in the City that is of punishment and the Lord hath not done it This holds good especially upon a twofold Consideration First Of the Sovereignty and Power of God It is he only that is able to punish It is he alone that hath all Men and Creatures under his Command Men are sometimes out of the reach one of another And though they have now and then a mind to punish yet they have not always an Ability or Opportunity But as for the Lord he is able and powerful As he is mighty to save where he will deliver so he is mighty to punish where he will destroy And then Secondly Upon the Account of the Holiness and Purity which is in God There are none which are so fit to punish others as those who are innocent Persons Guilty and Obnoxious Persons although sometimes they are prevailed to punish in regard of others miscarriages And although
two Eminent Divisions and Ranks of People as we have alrerdy heard that is High and Low Rich and Poor Great and Small Magistrates and People Nor neither of these in these circumstances shall be exempted from Destruction and Desolation Those which are Great and High their Eminency shall not secure them but rather expose them And those which are Mean and Low their obscurity shall not hide them but also unvail them wherein the Lord does very much pervert the vain conceits of many persons in this particular For as great Persons depend upon their Greatness as thinking that that will shelter them and keep off danger from them So mean persons do sometimes trust to their Meanness as thinking that there shall be no notice taken of them The rush thinks to scape whiles the Branch is cut off yea but if these be otherwise then they should be they shall both of them go to it The wicked which are poor sometime there 's great wickedness amongst them I mean the common and ordinary Beggers which live without God in the world all which as the rush which are wicked none are here exempted And so for Persons in Places and Government and Authority which are the Head and the Branch if they still be naught and wicked and Atheistical so as instead of punishing sin to commit it instead of being examples of virtue to be patterns of vice instead of being a terror to evil works to be a terror to good they cannot think to escape neither in the time of Gods general Judgment and Destruction and not to be overwhelmed with it In a word when Governours shall be the Rulers of Sodom and Governours shall be the People of Gomorrah as the Prophet calls those of Israel in Esaiah 1.10 What can be looked for and expected by each but even ruine and destruction it self The Lord shall cut off from Israel head and tail branch and rush That 's the Second thing to wit the Extent The Third and Last with which I will end is the Season or time of Execution and that is here exprest to be in one day There 's two things at once in it First it is tempus definitum and Secondly it is tempus contractum It is a day in regard of the certainty of it as that which is set and fixt And it is one day in regard of the suddenness as that which is speedy and soon accomplisht First It is exprest by a Day this time for the execution of Gods final and destructive Judgment It is that which he has set and appointed to all impenitent and incorrigible sinners Not so much a day in the ordinary account of it in so many hours but a time and particular season There 's a particular day for such a Peoples particular Visitation as the Scripture sometimes expresses it It is said of wicked men that the day of their calamity is at hand and the things that are coming upon them make hast Deut. 33.35 And again the wicked his day is a coming in Psal 37.13 Look as there is a day of respit and favor and indulgence in regard of Mercy This day as it is said to Jerusalem so on the other side there is a day of Wrath and Vengeance in regard of Judgment Secondly It is one day in regard of the suddenness and quickness of execution of Judgment This is that which God threatens to wicked Persons when he hath given them the warning of many days and they are not moved or reformed by them to destroy them and cut them off in one day that is very speedily and with great dispatch so as not to be very long and tedious about it He that being often reproved hardeneth his neck shall suddenly be destroyed and that without remedy Prov. 29.1 And Psal 64.7 God shall shoot at them with an arrow suddenly shall they be wounded In one day that is at one time and with one destruction As Caligula wisht that the People of Rome had all but one neck that he might cut them off at once so does God threaten here to do with Israel as provoked by their wickedness even to destroy them altogether and in one moment as Abishai said to David of Saul that he would smite him to the Earth at once and would not smite him the second time 1 Sam. 26.8 And as the Lord threatens in Nahum 1.9 That he would make an utter end Affliction should not rise up the second time As the Lord threatens Babylon That in one hour should her Judgment come Rev. 18.10 The Consideration of all these things laid together comes to this to teach us to reflect upon our selves for our own particular ourselves of this Nation in General and our selves in this City in Special To consider how it is or may be with us if we go on to provoke God by our Impenitency and hardness of heart and continue in sin by our Oaths and Drunkenness and Uncleanness and Atheism and Profaness Let us not flatter and indulge our selves or bear our selves up upon Gods former goodness to us and patience with us and forbearance of us which will make but so much the more in conclusion against us as having turned his grace into wantonness and his having suffered so much mercy and loving-kindness which we have been partakers of We cannot be dearer to God than was his ancient people of Israel and yet we see here what he threatens to them in such cases as these were Therefore let us not be high-minded but fear for as the Apostle Paul argues to the Romans If God spared not the natural Branches but in this case cut off them neither will he also spare us but if we mend not and reform our ways even we also shall be cut off We cannot but observe and take notice except we are very blind and stupid indeed of the Judgments of God which are upon us and do farther threaten us for our sins We see how many amongst us in all places both in City and Country are cut off by those raging diseases which are amongst us How God punishes us in our bowels and smites us in our inward parts and takes away divers from us of all sorts and ranks and conditions Head and Tail Branch and Rush Yea and smites also very quickly in one day God does not only herein deal with the poor and meaner sort of People as at other times but even with the richer and greater It is observed by some that there are more of those who have been snatcht away by these late distempers than were in the late Plague and Pestilence which was amongst us Nor he does not only take away the aged and ancient and decripit but even infants and children and young and strong men as if he did indeed intend a general and universal Destruction of us SERMON XXXVI Esaiah 57.21 There is no Peace saith my God to the Wicked There is nothing more necessary for a Preacher and a Dispenser of the Word of
to come But such Thoughts as these are also to be scattered Let the unrighteous man forsake his thoughts Namely first of all as to matter of Opinion in particular about Sin about Grace about God Secondly As to matter of Contemplation He must forsake his Thoughts here also Take a Natural and Carnal man and where are all his Thoughts What is that which his mind does most run on And is most employed and exercised about Yea even then when it should be best imployed on the Lords day and such times as these Why surely it is all upon the World and the things of the World God is not in all his Thoughts as it is said of him Psal 10.4 Seldom ever thinks of Religion and Eternity and the saving of the Soul But vain and Foolish Thoughts do possess him and take up his mind and dwell with him Now such as these if ever he be right must be left and forsaken by him as in the place before cited Jer. 4.14 Thirdly As to matter of Contrivance and Design He must forsake his Thoughts here also Wicked men as they are full of Vain Meditations so they are commonly full of Sinfull Devices And they are still laying a train for future Wickedness in themselves Making provision for the flesh to fulfill the Lusts thereof and studying to do all the mischief that possible they can They shut their eyes to devise froward things Prov. 16.30 They sleep not except they do mischeif and their sleep is taken away from them except they cause some to fall Prov. 4.16 Now such as these in Conversion are likewise to be forsaken by them When a man comes once to be a Christian he has other plots and designs than he had before which is to honor God in that place wherein he has set him To save his own Soul to save the Soul of others to advance and promote Religion and the Church and Truth of God in the World whereby his other evil designs are disperst and driven away from him that 's the Second thing here required of a wicked man as in reference to his Course to forsake his way So in reference to his mind to forsake his Thoughts And this for the first Branch of the Counsel as it contains in it the Act of Conversion The Second is the Act of Conversion in these words And let him return to the Lord our God This is the nature of true Repentance it is a turning from Sin to God and so it is here exhibited to us There are two things breifly which are here considerable of us in this Expression First The Motion And Secondly The Term of the Motion The Motion that 's Returning The Term of it that 's the Lord our God First For the Motion it self that 's Returning Sin it puts us out of our way It is a Deviation and departing from God And Repentance that reduces us and brings us into our way again which is that which is to be indeavoured by us This is that which does naturally and necessarily follow hereupon That upon discovery of our wandrings and mistakes we should be perswaded to return And there 's two things at once in it First That we go no farther in this present way And Secondly That we enter upon another way and contrary to the former in us First We must go no farther in this in the present evil way that 's imply'd in returning As Paul when he was passing to Damascus with Letters against the Church of Christ his journey was stopt when Christ met him by the way so it must be with every sinner that will repent of his Course of sin he must make no farther progress in it but put a stop to himself True Repentance is wholly inconsistent with any purpose of farther sinning against God But Secondly There must be also a comming back into another way Repentance it does not only put a man to a stand but it sets him in his right way As a man in a Journey that sees himself mistaken he does not only stay in the place where he is and goes no farther on but he comes back all the way he has gone hitherto and sets himself in the right path Even so it is here in these Spiritual Aberrations as Paul upon his Conversion he did not only give over persecuting the Gospel but he falls to the preaching of it and expresses himself actually for it Thus for the Motion it self which is here required of us and that is Returning Now the Second is The Term of the Motion And that we have expressed here unto us two manner of ways First In the Simple Proposition and that is the Lord God Secondly In the Emphatical Reduplication and that is The Lord our God First Take it Simply To the Lord. The Returnings of our Repentance must be to Him I will return and go to my Father says the Prodigal Child And so God himself seems to call for it from us Jer. 4.2 If thou wilt return O Israel saith the Lord return unto me There are many people sometimes who turn out of one false way into another who will not leave their sins or vanities which they have been guilty of but only exchange them They think to reform and to amend extreams by extreams Prodigality by Covetuousness Profaneness by Superstition Oppression by Licentiousness and so of the rest This is not to turn to God but to turn to Satan who from hence makes an advantage of them and before they are aware has his will and ends upon them But Secondly Take it in the Emphatical Reduplication so 't is to the Lord our God This has the force of an Argument with it Our God that is our God whom we have owned and taken for ours our God in Covenant I will return to my former Husband says the Church there in Hos 2.7 So here our God that is so related to us and who has done so much hitherto for us And then also we may take it as spoken upon the Prophets own experience of Gods Goodness c. So much also for the Act of Conversion Let him return to the Lord and to our God And so now I have done with the first General part of the Text which is the Counsel or Precept or invitation which is here made to Repentance and turning to God in both the Branches it it Let the wicked c. The Second is the Promise or Argument to inforce this Counsel and Invitation And that is taken from Gods readiness to the forgiveness of sin upon that Condition which is here again laid down two manner of ways First In the Absolute Proposition And Secondly In the Additional Amplication The Absolute Proposition is in these words And he will have mercy upon him The Additional Amplification is in these And he will abundantly pardon First To speak of the former viz. The Absolute Proposition And he will have mercy upon him And so there is this in it as observable from it
behind us saying This is the way walk ye in it when we turn either to the right hand or to the left But now farther if we please we may take these words a little more at large as I in part hinted before When ye turn to the right hand or to the left not as touching it of two extreams but in reference to all the passages of our lives whatsoever they be When ye turn to the right hand or to the left that is whatsoever place ye are in whatever business ye are about whatever condition befalls you ye shall have the hints of the Word and Spirit of God assistant to you This is the promise which is made to the Saints and Servants of God And it is made not only here in this Text but also in divers other places besides as Psal 37.5 Commit thy way unto the Lord trust also in him and he shall bring it to pass So Prov. 3.6 In all thy ways acknowledge him and he shall direct thy pathes So again in Prov. 16.3 Commit thy Works unto the Lord and thy Thoughts shall be Established This Disposition in God towards his People is founded on his Affection to them He loves them and therefore he Counsels them and cannot abide to see them miscarry Love it is full of direction of the party which it is placed upon and will not suffer him to go out of his way And so it is with God to us This is a great Comfort and Incouragement to us and should quicken us especially in his service wherein especially we are sure to have him to guide us and go before us and be assistant unto us And that in the darkness of this World wherein we walk If a man have a bad way yet if he have a good guide it is some Comfort to him This is the Lord to his Servants He teaches them to go taking them by the hand as it in Hos 11.3 Oh how much should we be affected herewith Especially in this Age and Time wherin we live In which we have so many Labarynths and uncertainties that a great many do not know what to do nor what way to betake themselves to We have so many humours and conceits amongst us that we know not almost what to believe nor what to practise It is the case and condition of many people that they are at a nonplus and almost at their wits ends in this particular Well in all these uncertainties and distractions Here 's the Comfort and Incouragement of Gods servants which do not provoke him to do otherwise with them from some default or miscarriage in them in which case it may be suspended to them That they shall hear a word behind them saying this is the way walk in it when they turn c. But here it may partinently be demanded How this word shall be discerned and known because there 's a great deal of deceit and mistake in the particulars many taking that to be the word and spirit of God which is no more but their own foolish fancy and the suggestions and intimation of the Devil joyning with their own corrupt hearts It is the condition of many people now in these present days and never more than now it is For this There are divers Touchstones and discoveries of it which we will briefly instance in First Let this within thee be regulated by the word without thee And the motions and suggestions of the Spirit examined by the Rule of the Scripture and the written word of God to the Law and the Testimony If they speak not according to this word it is because there is no light in them Isa 8.20 God never speaks in the Conscience contrary to what he speaks in the Scripture for he is unchangeable and cannot deny himself If therefore we have any motions in us which are cross and opposite hereunto we have very greet cause to suspect them as coming to us from another hand yea to abandon them and to bid defiance to them For which as the Wind does not sit at the same time in two contrary corners North and South so neither does the Spirit breath in two contrary motions Good and Evil. The motions of the spirit are always suitable and agreeable to it self Secondly They are also orderly and regular They keep men within the compass of their Callings and the spheres and the place which God has set them in Motions either from mens own Spirits or the spirit of Satan acting in them they are many times out of course they carry them above their line and make them to stretch themselves beyond their measure as the Apostle speaks But those which come from God and the suggestions and inclinations of his spirit they confine them and keep them within bounds They order them and frame them and keep them within bounds suitable to their several stations and Relations and Conditions and Circumstances in the world which they have regard and heed unto So likewise which we may refer hereunto they are agreeable also to the law of Nature and Civility and ingenuity in us Therefore such motions as cross these they are not such as come from Gods spirit but from the spirit of the Devil when any are carried to such acts as are against Civility and common modesty it self Thirdly They are also mild and gentle and seasonable They are not ordinarily violent raptures but such as leave a man in a right apprehension of what he does and reflexion upon it A man knows where he is and what he does while he is followed with them which in the motions of Satan is otherwise Fourthly They are discernable also from their Effects and the ends which they tend unto all the hints and motions of Gods spirit they still tend to make us better and to carry us nearer to himself one way or other they serve to promote Piety and Holiness in us and to better us especially and above all in our Inward man whereas those which are contrary and do serve to weaken Grace in us they have another spring for them Lastly In all these Cases the Spirit commonly brings his own Conviction and Evidence with him And as he says This is the way walk ye in it so he does likewise manifest that it is he that says it from whence the Soul of a Christian may be assured that he is not mistaken or deluded in it Look as those which had the Spirit of Prophesy they did by the same light know both the truth of the things themselves which they prophesied about as also that it was from God that message which they delivered even so is it with those also still which have any motions of the Spirit of God in them they do at one and the same time know both the things themselves which they are moved unto as also the Authour and Original of them But so much for that In these hints and suggestions of the Spirit this voice behinde us may be discovered by
of the strength of Beleivers in general Secondly A Particular Demonstration of this Proposition taken from the Consequences and Effects The Proposition in General That ye have in these words They that wait upon the Lord shall renew their strength The Demonstration of this Proposition in the Particular Ye have in these words They shall mount up with eagles wings they shall run and not be weary they shall walk and not faint We begin with the first viz. The General Proposition They that wait upon the Lord shall renew their strength Wherein again we have two Branches more First The Persons spoken of and they are Those which wait upon the Lord. Secondly The thing it self which is spoken of them and that is that They shall renew their strength For the First The Persons mentioned or spoken of they are Those that wait upon the Lord. This is here made the Description of God's People of Believers the Saints and Servants of God They are such as wait upon God This is a Duty often called for in Scripture and so considerable a Duty it is as that thereby the whole Race of Godly Men is expressed and signified to us As if there were nothing else almost which were pertinent hereunto but that It is a Phrase which we often meet with in Scripture to this purpose Thus Psal 25.3 Let none that wait on thee be ashamed Isa 30.18 Blessed are all they that wait for him So again Lamen 3.25 The Lord is good to them that wait for him to the soul that seeketh him Where they that wait for him and that seek him are all one both Descriptions of his Children There are two things eminent in Waiting and so in Waiting upon God Expectation and Patience There is Looking for somewhat from him And there is a quiet Resting and Tarrying till it be bestowed And both Properties of true Believers First There is Expectation from God there is Looking for somewhat from him to be bestowed upon them This is always in the Servants of God Psal 123.2 Behold as the eyes of Servants look unto the hand of their Master and as the eyes of an handmaid looks unto the hands of her Mistress so our eyes wait upon the Lord our God until he have mercy c. All Good Christians they do certainly expect somewhat from the hands of God and that which is worth the expecting Even glory and honour and immortality and eternal life as we have it exprest unto us Rom. 2.7 Other matters there are which they do sometimes look for and very well may but these things they look for especially as their reward and their portion and their inheritance and such as may not be denyed them They wait for these absolutely Secondly As they have the Waiting of Expectation so they have likewise of Patience They are content to stay Gods time and leisure for the obtaining of any thing which they look for and expect from him He that believeth maketh not hast Isa 28.16 He doth not prevent or out-run God in HIs Providence towards him but stayes till he thinks fitting to help him This is the right Temper of a true Christian and Believer Prophane and desperate persons they flye off in a discontent and impatience like that wicked king Jehorum 2 King 6 ult Why should I wait on the Lord any longer but his people they wait for him and they are contented so to do The Reason of it is because they are sure to speed at last There 's none that wait upon God shall be ashamed that is shall be disappointed which is many times the cause of shame As we see sometimes in waiting upon the Creature in waiting upon vain men As we have it exprest unto us in Job 6.19 20. The Troops of Tema looked the Companies of Sheba waited for them They were confounded because they had hoped they came thither c. thus it falls out in waiting upon such as these but now in waiting upon the Lord it is otherwise They that wait upon him they shall be sure not to want success Nay They shall speed the better for waiting there 's that also considerable The more willing we are to wait upon God the better it is for us for He he payes for time and gives us the more because we have waited This the servants of God considering are therefore content to wait and that with patience Thus David Psal 40.1 I waited patiently for the Lord or as it is in the Hebrew Text. I waited in waiting But so much briefly of the first branch of the first General viz. The Persons here mentioned Believers They that wait upon the Lord. The Second which I chiefly aym at in this Text is what is said of them and that is they shall renew their strength By strength here we are to understand spiritual strength strength in reference to Religion and Christian Conversation That 's the strength which is here pointed at in this place by the prophet Isay And when is is said they shall renew it there are three things intimated to us in this Expression First Their Duty Secondly Their Disposition Thirdly Their Priviledge Their Duty they ought to do it Their Disposition they are ready to do it Their Priviledge they may do it or 't is that which shall actually and indeed happen unto them First Here 's their Duty they ought to do it this is that which which lyes upon a Christian as a Duty belonging unto him to improve still in spiritual strength every day to grow stronger and stronger in his inward man To go from strength to strength as it is Psal 84.7 This is that which the Scripture still calls for as Ephesi 6.10 Finally brethren be strong in the Lord and in the power of his might And Colos 1.10 11. Being fruitful in every good work and increasing in the knowledge of God strengthened with all might in the inward man A Christian must be like a tree not only growing to bear more fruit but also growing to more strength We need a great deal of strength not onely to overcome our own weaknesses but also to bear with the weaknesses of other men Whiles we are here required to renew our strength there are two things which may be pointed out to us in this Expression First Recovery of strength there where it is in some measure lost and abated in us To renew it that is to regain it to require it and fetch it up again after some diminution Secondly The Improvement of strength to renew it that is to increase it and to add new strength unto it Each of these are here imployed and both to be practised by us in reference to our Christian Conversation we must renew our strength to each purpose First In a way of Recovery we must renew it that is repair it Those which have lost any measure and degree of Grace which they have formerly had they must indeavour to restore it again It is an ill thing for a
which would be apt and ready otherwise to fly in their faces Those who are guilty of great sins they have now and then sad remembrances of them in their own souls Even Natural conscience is so far active and effectual as that it oftentimes very much afflicts such persons as are deep in transgression Now that this may be a little allayed and pacified in them they think it the best way for them to turn into such kind of Duties as these are Men do naturally affect a slight and easie Religion such as will cost them no great pains or labour with their own hearts and if they can but reach to this they are well satisfied and contented in themselves and sit down abundantly pleased They are willing to do any thing which they may do with the keeping of their lusts and the enjoying of their corrupt Affections that so they may have some kind of quietness and tranquillity in their own minds Now thus because it is obtained in some sort in these meer outward performances therefore do they so much the rather apply themselves to them The consideration of these Points both together the consistency and concomitancy of prophaneness and formality with one another is therefore useful to the right apprehension of mens state and condition in Grace that they may not mistake themselves in this particular as to think the case is presently good with them according to their conversation or abundance in such matters as these are Alas if there be nothing else which they can approve themselves for but this they are but in a sad and miserable condition That Religion which is consistent with the indulgence of base lusts and corruptions in the heart is but a poor Religion indeed This is that which is observable in Popery in a special manner where if they can bring themselves off to some outward and corporal services and performances in the Worship of God this is that which serves their turn whiles in the mean time they allow themselves in secret and inward lusts which also break forth into open abominations And every man by nature has somewhat of this rooted in him Men had rather do any thing than once deny themselves and cross and contradict the byas of their base and corrupt inclinations Oh this goes to their very heart and they cannot indure it They may sometimes come to Church and hear the Word and receive the Sacrament in a formal and customary manner and this breaks no bones if ye go no further than so They may do all this and when they come home return to their wonted wickedness and leudness as is here exprest in the Text and therefore they can comply with such things as these are But to give God their hearts and to serve him in Spirit and Truth and to cross themselves in those sins which are nearest and dearest to them this is that which is difficult for them and they cannot indure to hear of it Here they go away sorrowful as it was with that rich man in the Gospel when Christ put him upon a Duty of self-denial and inward obedience And so much may be spoken of these words in their positive and absolute consideration as they have an implicit Assertion in them for so they have and so also some Translators express it Will ye do so and so that is ye will do so at the same time both steal and kill and commit adultery c. And you withall come and stand in my house Propâ—◠〈◊〉 and formality they are consistent and conâ—◠〈◊〉 one another they are 〈◊〉 as may very 〈…〉 in this thing and they are such as do very much concur in the person Now the second and next view of these words is in their sense of expostulation as our last Translation here renders it and most agreeably to the Hebrew Text Will ye steal and murther c. And come and stand before me in this house c where the Lord calls this people to an account for their mixture of these two both together How whiles they allur'd themselves in the one they practised the other whiles they were guilty of so great and so many notorious Miscarriages How together with them they did joyn these semblances and appearances of Devotion And this Question or Expostulation it hath a double Emphasis or respect with it First How can ye do so in regard of your selves as to your own satisfaction And Secondly How can ye do so in regard of Me as to My content First How in regard of your selves How can ye satisfie your own Minds and Consciences with such kind of doings Can ye think but in your own hearts that this is a thing fitting and convenient The Lord here seems to appeal to their own Judgments in this particular as he does also in other places of Scripture This is the great unhappiness of prophane Hypocrites and Formalists that they are in a manner condemned of themselves and their own consciences many times tell them that their actions are otherwise than they should be when they consider seriously of them they cannot but conclude against them and acknowledg them to be very unreasonable And therefore does the Lord himself in such cases upon these terms proceed with them as he does here with this people of the Jews Will ye steal and kill c And come and stand before me c That is can ye satisfie your selves in so doing Their Actions though as I shewed before they were consistent yet they were incongruous though they were such as were done together yet they were not such as did hold together but as the legs of the lame were unequal There was a repugnancy in them as themselves could not deny That 's that which is here signified and accordingly it is that which may be done to any other in the like cases whether in the exercise of the Ministry or in private and Christian Admonition we may herein appeal to mens consciences in this particular who if they will deal indifferently and impartially cannot justifie their own proceedings Hypocrites whiles they hope to please others yet they inwardly displease themselves as doing that which is not warrantable or allowable even in their own Judgments And that 's one Emphasis of this expression How can ye do so in regard of your selves How can ye please and satisfie your own minds in this wretched mixture and conjunction But then Secondly which is chiefly considerable how can ye think to please Me or not rather highly to displease Me and to provoke me by such waies as these are The Lord does here by this expression not only argue with them but reprove them and express his displeasure against them that they should carry it thus towards him And there are two things especially which he seems here to tax and challenge them for To speak distinctly of it First he taxes them for their Formality in that they thought to please him with their bare external performances And
and yet to draw near to God in his Services and Religious Performances it is a matter of very high aggravation Therefore it is that we shall find God not onely here in this Text but also in divers others besides to contest with them for it as Isa 1.11 12. To what purpose is the multitude of your Sacrifices unto me saith the Lord c. When ye come to appear before me who hath required this at your hands Incense is an abomination I cannot away with it your feasts and your sabbaths c. they are a trouble unto me I cannot bear them And so Isa 66.3 He that killeth an ox is as if he slew a man c. He that burneth incense as if he blest an idol c. So again Psal 50.16 17. Vnto the wicked saith God What hast thou to do to declare my statutes or to take my covenant into thy mouth seeing thou hatest instruction and castests my words behind thee The sacrifice of the wicked is an abomination to the Lord especially if he bring it with an evilmind The Lord will be sanctified in all them that draw near unto him This is that which he hath said Levit. 10.3 Therefore in that place before in Esay he bids them wash them make them clean put away the evil of their doings from before their eyes ere they presumed to come into his presence To open this passage a little further and to speak distinctly of it This Question here in the conjunction of both parts together Will ye steal and murther c and yet will ye come and stand c It hath a two-fold intimation with it the one as an aggravation of their sinfulness and the other as an aggravation of their danger Will ye do it that is Will ye be so vile as to do it And Will ye do it that is Will ye be so bold as to do it There is each of these which is here intimated and intended in this Expostulation First Here 's an aggravation of their sinfulness Will ye do it that is Will ye be so vile There is a great deal of vileness and wickedness and sinfulness in such courses as these are for men to come into the presence of God and to draw near to him in Religious Performances whiles they allow themselves in their sinful lusts there 's irreverence and contempt of God and an argument of low conceits and apprehensions of him That men first think that any thing is good enough for him and then that they think that he will be content with any thing and easily put off with it there 's a trespassing upon God in his Majesty and there is a suspition of God in his Wisdom than which two taken together what can be more vile or abominable First There is a trespass upon God in his Majesty there 's irreverence and contempt of him that 's most clear and evident The higher apprehensions that men have of any one's person the more regardful are they of their carriage when they come before him If a man shall come into the presence of a Prince and carry himself rudely before him it is a sign he has no very great thoughts or esteems of him for if he had he would carry it otherwise to him And so it is here as to the presence of God when men shall come before him with base and false and naughty and deceitful hearts it is an argument they do not much regard him but think that any carriage indeed is good enough for him Secondly It is a trespass also upon his Wisdom and that strictness and severity that is in him they think he 'll be pleas'd with any thing and that any thing will serve his turn they think to flatter him and to satisfie him with some fair pretences and that 's all They think that he does not see and take notice of that naughtiness which is in them all this while they think he approves of it and so makes him a partaker with themselves And therefore the Lord in such cases he does commonly deal with them upon this point by shewing them that they are exceedingly mistaken in so imagining as we may see in Mal. 1.7 9. Ye offer polluted bread upon mine altar and ye say Wherein have we polluted thee In that ye say The table of the Lord is contemptible And if ye offer the blind for sacrifice is it not evil And if ye offer the lame and sick is it not evil Offer it now unto thy governour will he be pleased with thee or accept thy person saith the Lord of hosts Take but any man whatsoever and let one give him onely fair words and complements and some outward good carriage and yet in the mean time endeavour to ruine him and destroy him and undermine him and will he take it well from him What is it for any one to stand bare in the presence of a Governour and yet in the mean time to break his Laws and to have no regard to the Precepts or Edicts which are set forth by him And so is it here as to God for men to approach to his Ordinances and yet to despise his Commandments to come into his House and yet to steal and kill c. What is this but to juggle with him and to question his Wisdom if they think he can be satisfi'd with it Should I accept this at your hands No saith God I will not it is a great mistake to conceive it I am a great King saith the Lord of hosts c. Therefore secondly as here is an hint and intimation of greater sins in this Question Will ye do it that is will ye be so vile so there is likewise an intimation of greater danger Will ye do it that is Dare ye be so bold do ye consider the hazard which ye run upon in so doing There is certanly a great deal of hazard and danger in such ways as these For men to allow themselves in wicked courses and yet to please themselves in the outward performance of Religious Exercises it is a very great venture in them There are three sorts of Judgments which are commonly consequent and following hereupon namely Spiritual and Temporal and Eternal We may take notice of them all First Spiritual Judgments there is oftentimes an infliction of these upon such occasions When men come to the Ordinances in their sins they are from hence now and then more hardned and confirm'd in them than they were before and their lusts do for the most part gain and get ground upon them their fraud and their malice and their uncleanness and such as these they are so much the more improved unto them Look as meat to a stomach that is foul it destroys it but in a stomach that is clean it nourishes it so the Ordinances when men come to them with good affections they strengthen their Graces but when they come with deceitful hearts they increase their corruptions Secondly Temporal Judgments in sicknesses
come to him no more Thus we find it recorded in the Gospel concerning divers that came to Christ that they served him just thus Joh. 6.66 From that time many of his Disciples went back and walk'd no more with him This must needs be very grievous and displeasing to him because it is such as casts a reproach upon his service and makes it to be ill thought of in the world As when a servant shall run away from his Master and come no more unto him especially there where he is well used and hath all the encouragement given him that can be this carries a great deal of disparagement and ignominy with it Even so is it here in mens carriage to God in this particular when they shall absolutely take their leaves of him and resolve to make no further addresses to him this is the height of miscarriage in them which therefore all those that fear God should be very cautious of being guilty in themselves And so much of the first particular considerable in this First General to wit the things themselves which God does charge these people withal in their assertion and resolution The Second is the censure which he passes upon them in the proper word of expostulation wherefore He charges them in it with unreasonableness and as such as they were able to give no good account for it in themselves And there are two things again in this First to signify that it was without reason They had no cause at all for it Secondly to signify that it was against reason They had very much cause to the contrary each of these are in this word Wherefore First to signify that it was without reason They had no cause at all for it that they should carry it thus towards God so as to withdraw and to depart from him for he had give them no occasion nor provocation at all We know how we reckon it amongst men and in the affairs of the world For people to be strange there where there is no occasion given them of strangeness it carries some uncouthness with it and puts them sometimes to their plunges and musings and thoughts in themselves who are the objects of it To study and find out a ground and reason for it from whence it should proceed Even so as we may say was it here with God in respect of his people he cannot devise what should be the cause of this their strange minds Wherefore to signify it is without reason But Secondly Wherefore also to signify it was against reason There was all the reason that might be to the contrary First their relation My people For strangers not to come at me were no strange thing but for relations to do so it is strange The more claim we make unto God the more observant should we be of him The Lord does still very frequently in Scripture lay a great emphasis upon that My people my people have committed two great evils my people have forgotten me c. And here my people came not unto me and say too that they will not what an unnatural thing is that Secondly The great things which they have received from me and which I have done for them It is strange in regard of that also and very unreasonable Every kindness is a strong engagement every courtesy is an obligation to duty The love and favour of God it is of a constraining and of a compelling nature and yet for all that it did not work or prevail here What a monstrous and prodigious thing was this contrary to all sense and reason and apprehension and imagination whatsoever There 's nothing which can be said to justify it or be a pretence and colour for it And so I have done also with the Second General Part of the Text which is the Ezpostulation Wherefore say my people we are Lords we will come no more unto thee The Third and last is the invitation to the view and consideration of both which we have prefixt in the beginning of the verse by way of introduction but I have reserv'd it rather to be handled in the conclusion as the fittest place for it in reference to our handling in these words O ye Generation see ye the Word of the Lord. By Generation here he means the people of the times in which the Prophet at that time lived And it has a kind of reflexion with it upon the sinfulness and wretchedness of it As who should say into what an age and time are we fallen And so we find our Saviour himself sometimes to use it and his Apostles with him A sinful and an adulterous Generation a crooked and perverse Generation a Generation of vipers and of evil-doers and the like Still they took notice of the temper of the Age and Generation in which they were and so is it requisite likewise upon occasion for others to do the same with them But that which is chiefly here observable is that which this Generation is invited unto namely to see the word of the Lord. One would have thought it should rather have been hear it for that 's the sense which is receptive of words rather than seeing But the Holy Ghost knew what he said and accordingly was pleased to make choice of such an expression as was most emphatical and agreeable to his purpose And so says rather see it as that which had the greatest efficacy and influence with it upon the mind Segnius irritant animum demissa per aurem quam quae sunt ocuâ—is subjecta So then see it that is understand it consider it mind it and attend unto it They had heard the word of the Lord often enough with their outward ears but that had done no good at all upon them they were little the better for that So then now therefore he calls upon them to see it that is in a special manner to take notice of it And which seems also to be included in it to judg of it and to consider the weightiness and seriousness of it That there was some ground and reason and cause for that which he said There are many words which are sometimes spoken by men especially in their anger and wrath which would not so well endure the test or examination of them which they would be ashamed that others should see them in the sense whereof we now speak Yea but these words of God were not such he cares not who hears them and he desires that every one may see them and be witnesses of them especially those who were themselves more particularly concerned in them Hear ye the word of the Lord. And it has a respect to a twofold Branch whereunto it is to be referr'd First the word of the Lord as it did respect his own justification Have I been a wilderness to Israel or a land of darkness judge ye of the truth of that Secondly as it did respect Israel's condemnation Wherefore say my people we are Lords we will come no
nore unto thee judge ye also of the equity of that And now this to bring all to some use is very applyable to our own condition of this Land and Nation To whom these words of the Text may be very well sitted and suited in all particulars And therefore O Generation see ye the word of the Lord. Let us think and consider with our selves how God has been pleased to carry himself to us from one Generation to another Has he been indeed a wilderness to us or a land of darkness Let us but a little look back and reflect upon the mercies of this very day as I mentioned it to you in the forenoon and had occasion as I then told you I had to do from a Sermon given to that purpose The seventeenth day of November which laid the ground work and foundation of so many mercies unto us which followed upon it In the breaking forth of the Gospel amongst us and many other blessings besides which we have enjoyed with it Peace and Plenty and Prosperity and Honour and Renown We have been a wonder to all Nations round about us for the great and remarkable favours which God hath been pleased from time to time to heap upon us Then they said amongst the Heathen the Lord hath done great things for them The Lord hath done great things for us whereof we rejoyce Psal 126.2 But have we made answerable returns to God's goodness and loving-kindness towards us Let us but see and consider that a little and seriously think of it What improvement have we made of the Gospel which we have so long time enjoyed to faithfulness and fruitfulness and heavenliness and holiness of conversation God has not been a wilderness to us have not we been so to him He has not been a land of darkness to us neither as opposite to the light of knowledg and information the darkness of error and ignorance nor as opposite to the light of comfort and consolation the darkness of misery and affliction God has been light unto us and in him is no darkness at all But whether have we walked in the light and not in darkness in reference to him This were worth the due scrutiny and enquiry by us Have we not wax'd proud and wanton and secure and presumptuous under all his dispensations towards us And so trusted to our own present welfare as that we have in a manner despised him and said with these people in the Text here before us We are Lords we will come no more unto thee Certainly the great abominations which do now in these days abound and increase still amongst us they do speak no less of us Well if it be thus with us we have great cause to be affected with it and to lay it to heart as that which is most absurd and unreasonable as it is here presented to us And to close at last with God's excitements and invitations of us to repentance and amendment of life This is that which we have an example of given us in this very people here before us the people as we may see in the following Chapter Jer. 3.22 Who when God had first himself said thus unto them Return ye backsliding children and I will heal your backsliding they presently make this answer and return unto him again Behold we come unto thee for thou art the Lord our God And so much may serve for this time SERMON XLIII JER 4.19 My bowels my bowels I am pained at my very heart my heart maketh a noise in me I cannot hold my peace because thou hast heard O my Soul the sound of the Trumpet the alarm of War This Text in the first reading or hearing of it one would be ready almost to think to be the speech of some travelling woman which were now in pain to be delivered and bringing forth a child into the world or which had miscarried through some fright or evil accident which had hapned unto her for it carries with it such expressions as are suitable to such conditions of bowels working and heart panting and spirit fainting and tongue crying aloud But yet if we look into the Context the Connexion and Coherence of it we shall find no such matter which makes it to be a business of so much the more wonderment and admiration so that we may justly upon occasion of it take up that inquiry of this very Prophet Jeremy himself in another place of his Prophecy and use the same words with him there in chap 30.6 Ask now and see whether a man doth travel with child wherefore do I see a man with his hands upon his loins like a woman in travel and his face turn'd into paleness And if we shall so ask we shall easily have an answer given us That so it is indeed and has cause to be so Here 's the Prophet himself travelling with the miseries and calamities of his people which now like so many pangs and throws came upon him and drew forth this bemoaning from him which he does express so much the rather that so he might draw on them to the same affections and dispositions with him who were now wholly swollen up with security and presumption and carnal confidence in their present condition not considering the sad and grievous estate which now they were in It is a Scripture which follows very pertinently upon that which we lately handled the last Sabbath day in this place and this time of the day for which cause I have fastned upon it that so though we change our Texts for the more variety and edification yet we might still hold our argument and keep to the main business it self which we drive at in this performance of awakening you and preparing you for God's judgments which hang over your heads and are threaten'd against you if we have eyes and hearts to see it and to be affected with it IN the Text it self we have two General Parts considerable of us First the Prophets Complaint or Lamentation it self Secondly the ground or occasion of this his Lamentation His Complaint or Lamentation that we have laid down in those words My bowels my bowels c. The Ground or Occasion of it in those Because thou hast heard O my Soul c. We begin with the first viz. his Complaint it self wherein again we have these particulars further observable First the parts affected Secondly the grief of those parts Thirdly the passage or vent of that grief The parts affected are described or exprest two manner of ways First in their simple proposition Secondly in their additional reduplication Their simple Proposition My bowels my heart Their additional Reduplication My bowels my bowels my heart my heart The grief of these parts is amplified from a double consideration First from the quality of it my heart is pained Secondly from the effect of it my heart makes a noise The passage or vent of this grief is again two ways considerable First as a matter of choice in
of of speaking And the Prophet Jeremy might say very well he could not hold his peace if we consider him but as a Prophet and Minister I cannot hold my peace that is I cannot but publish it and declare it and divulge it and make it known Therefore we see here what little reason there is to be offended with the servants of God upon such occasions as these are when those which are Prophets and Ministers do threaten and foretell Judgments to come and give some hints and symptoms of it aforehand we have no cause to be angry with them for it or to blame them for so doing for it is that which they many times cannot help nor hinder in themselves they are forced and put upon it out of obedience to God respect to themselves and their own peace affection to you and for your preservation They should deal very unworthily if they should here now hold their peace They speak and speak they must they are called and invited unto it and forced and constrained unto it There 's both a Providence and a Spirit guiding and inclining them in this particular which they cannot well decline It is a thing which is not of it self very pleasing unto them no more than it was to the Prophet Jeremy when it made his very heart ake and his bowels to roar within him The Ministers of God they do not very much delight in such messages as these are they had rather a great deal come with other words in their mouths with the words of comfort and peace and joy and consolation but it is your occasion and the condition which you are in that do enforce them and put them upon it whether they will or no. Therefore I say let us be patient under such hints and intimations as these are Those who are the Lords Watchmen they cannot here hold their peace and it becomes them to speak in this matter indeed I must also add this that they are to do it with a great deal of modesty and tenderness and ingenuity not too peremptorily taking upon them the determination of times and seasons or other circumstances which are mysteries which God has reserved in his own breast but for the general hints and motives themselves they may and must declare them according to the proportion of God's discovery and manifestation to themselves I cannot hold my peace i. e. I cannot hold my declaration as the Prophet here did That 's the first thing as it was a speech of Discovery or Publication The second is the Speech of Complaint I cannot hold my peace that is I cannot chuse but must bewail it the grief which he had conceived inwardly it did now outwardly vent forth it self as wind in the bowels of the Earth if it be kept in it will cause Earthquakes and terrestrial commotions and those siery exhalations that are drawn upward and are above in the Air if they be straitned they will cause Thunders and Tempests so passions and perplexive affections in the minds if they be restrained and curbed and kept in they will cause vexation and trouble of spirit within Those therefore in whom they are they think it the best and safest way to ease themselves of them by some outward expression And so did the Prophet here in the Text. There are divers vents which are used to this purpose weeping sighing complaining The heart in any kind of grief or extremity which is upon it does for the most part case it self in one of these three particulars But that which we have here now before us at this present time is the last of these three which I have named to wit of speaking I cannot hold my peace This Prophet Jeremy's Anguish was now so intolerable with him as that it drew him forth into complaints and bemoanings both of his own passion and also of the occasion of it Sometimes grief is so great as that it makes men that they cannot speak Curae leves loquuntur ingentes stupent Sometimes again it is so great as that it makes men that they cannot hold their peace and forbear speaking And this was Jeremy's case in this Scripture I cannot hold my peace meerly from the extremity of sorrow which is in my heart It is the case of many more besides poor souls especially in these times wherein we live of want and penury and necessity that though modesty will hardly let them speak as being ashamed to discover their condition yet extremity will hardly let them be silent as being unable to conceal their condition through the grievousness of it Where-ever we meet with such persons we should be tenderly affected towards them and where they cannot but speak we should not but hear them speaking to us where they have mouths we should have ears yea hands for the relieving of them according as it pleases God to inable us hereunto But that only by the way That 's the second Explication of it When the Prophet sayes he cannot but speak that is to say by way of complaint as Job 7.11 And so I have done with the Third Particular the passage or vent as likewise with the first General in the Text The Prophet's Lamentation My bowels my bowels I am pained at my very heart my heart makes a noise within me I cannot hold my peace Now there follows Secondly The ground or occasion of it in the next words Because thou hast heard O my soul the sound of the Trumpet and the Alarum of War Great and grievous complaints they have some ground and foundation for them especially according to the persons from whom they come Wise and well tempered men they do not use to make moan without cause especially in that manner as is here exprest Now the ground and occasion of the Prophet Jeremy's thus complaining is here before us Because thou hast heard c. In which passage for methods sake and more distinct handling of it we may take notice of three particulars First The Tydings or Report it self Secondly The conveyance of it to the Prophet Thirdly His Improvement which he makes of it The Tydings or Report it self that ye have in these words The sound of the Trumpet the Alarum of of War The conveyance of these Tydings to the Prophet Thou hast heard O my soul The Improvement in the Connexion Because thou hast heard c. First For the Tydings or Report it self it is the sound of the Trumpet and Alarum of War This was that which was presented unto him where it will be worth our time a little to inquire what we are to understand by these expressions And here I must premise thus much that this is not to be understood literally of the Trumpet properly so called in a military Acceptation the Trumpet of War whereof as yet there was no sound at this time in the Land when the Prophet Jeremy thus exprest himself Indeed it was not as we shall hear far off from them they were very near unto
and called us with an holy calling Our holy calling calls us to holiness Fourthly Our Sanctification there 's an argument likewise from that Rom. 8.12 Brethren we are debters not to the flesh to live after the flesh And Eph. 4.23 24. Ye have put on the new man which is created in c. And Eph. 2.10 We are his workmanship created in Christ Jesus unto good works which God hath before ordained Our Sanctification does engage us to a strict kind of life in both the parts of it First as to our mortification and so it is urged by the Apostle Rom. 6.6 Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin And so ver 11. Reckon your selves to be dead indeed unto sin c. Secondly our vivification and spiritual quickening Col. 3.1 2. If ye be risen with Christ seek those things which are above Set your affections on things above and not on things on the earth That is conform not your selves to the world Lastly to add no more at this time Our Justificaion likewise that lies as a restraint upon us also Being justified freely by his Grace Rom. 3.24 and Tit. 3.7 Especially if we shall take in with it the seal of the Holy Ghost upon our consciences Eph. 4.30 Whereby ye are sealed unto the day of redemption Upon all these grounds and considerations have we it evidenced and cleared unto us how unreasonable a thing it is for God's people to mingle themselves with the corruptions of men of the world As contrary and unsuitable to their Election Redemption Vocation Sanctification Justification and Obsignation of all to them by the Spirit of God in their hearts and consciences Now therefore all these things considered we see here how blame-worthy those are which none of these arguments do prevail and work upon to perswade them in this particular What a shame is it for those which are Christians and profess themselves to be so to be as vain in their conversation as others when as the Lord has made so wide a difference and distinction and separation betwixt them as he has done in his dispenfations towards them For Ephraim to mix himself with the people let all those think of this who are led away either with the errors of the times in matter of Doctrine or with the miscarriages of them in matter of practice which cannot hear of any new-fangled opinion but they are ready to follow it let such as these I say consider how unsuitably they walk to Religion and their Christian profession The Lord took it very ill from Ephraim of all others that he should be tainted and defiled with the abominations of the Heathen and so will he likewise proportionably do from all others besides which are in the same condition with them He will not suffer them to go unpunished but will avenge their iniquities and miscarriages upon their own heads This is signified to us in the second sense which may be put upon these words not only as a complaint but a threatening As if the Prophet had said Ephraim shall be mingled among the people that is he shall have the same kind of judgment and punishment executed upon him that others have look as God punishes the Heathen so he will likewise punish Israel he will make no difference betwixt one and t'other And this it follows pertinently upon the other The like judgments are consequent upon the like sins For God is a just God and is no respecter of persons and his justice engages him hereunto And therefore he does upon this consideration deal thus with his people to take them off from these ungodly mixtures As Rev. 18.4 Speaking there of Babylon Come out of her my people that ye be not partkers of her sins and that ye receive not her plagues Implying thus much that as long as she was the one she must expect likewise to be the other If Ephraim will mingle himself with the people in regard of sin God will mingle Ephraim with the people in regard of punishment Now acccordingly should this argument affect us and work upon us It is true if we have any spiritual wisdom or ingenuity in us we might be disswaded from this sinful mixture as it does drive away the Spirit of God from dwelling in us and as the contrary does move him to receive us According to that of the Apostle 2 Cor. 6.17 18. Wherefore come ye out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you And I will be a Father unto you and ye shall be my Sons and Daughters saith the Lord Almighty This if there be nothing else in it I say might take us off from this compliance and ungodly conjunction But moreover there is this considerable with it even the punishment that is attendant upon it which is an involution in common judgment But so much of the first Branch to wit Ephraim's unhappy mixtures He hath mingled himself with the people The Second is their indifferent temper Ephraim a cake not turn'd Now this as well as the former may admit of a double exposition The one as an amplification of their sin and the other as an aggravation of their punishment It may carry both senses in it according to a different application which may be made of it First Take it as an amplification of their sin we will begin with that first Ephraim is a cake not turn'd Thus it follows as an illustration of the former He hath mingled himself among the people They were ready to boast of themselves that they were the people of God that they had circumcision and the worship of God amongst them whereby they were distinguisht from other Nations and that therefore they were not so bad as perhaps they might be conceived to be To this the Prophet answers by way of anticipation to them that they were a cake not turn'd which was baked but on one side that is of an imperfect and indifferent temper in Religion They had somewhat which was good amongst them but they did not come up to that exactness which was required of them This it is such an expression as may be applyed to divers sorts of persons and has divers miscarriages in it As First it is an expression of hypocrisie and false-heartedness in Religion When people shall be good in profession and outward appearance but naughty and corrupt in their hearts their outside fair and specious but their inside unclean and odious the cleanest part uppermost the foulest underneath Here 's a cake not turn'd This is the temper and condition of too many persons in the world which have it thus with them And the Scripture does reckon them up to us Isa 29.13 This people draw near unto me with their mouth and honour me with their lips but their heart is far from me So Psal 55.21 The words of his
mouth were smoother than butter but war is in his heart And Ezek. 33.31 With their mouth they shew much love but their heart goeth after their covetousness More expresly as it is noted of the Pharisees Matth. 23.28 They outwardly appear righteous unto men but within they are full of hypocrisy and iniquity Now all such as these they are here censured by this present expression which we have now before us as being abominable in the sight of God The Lord abhors this double dealing in Religion with an heart and an heart and an heart as to outward manifestation good and commendable but as to reality and inward affection naught and unsound Hypocrites and liars they shall have their portion in the lake that burneth with fire and brimstone And therefore let all such as are so look to themselves If there be any that now hear us whose consciences tell them that their inward thoughts and affections and private carriages are wicked and unwarrantable whiles their outward pretences and appearances are fair and commendable let all such know that God is not mocked that though they may deceive men and such as themselves perhaps are yet they cannot deceive him who will one day discover them and reveal them and make them known and shew what they are who will turn their cake for them and put their inside outward in the view and sight and appearance of all the world both Angels and men That 's one thing signified in this phrase and metaphor here used as it is an expression of hypocrisy Secondly It is an expression of neutrality and indifferency in Religion When men know not what to hold or to betake themselves to but are compounded as it were of several mixtures this is a cake not turn'd This was the condition of this people they neither wholly embraced the Idols and abominations of the Heathen nor yet kept the true worship of God entire and pure amongst them but were a medly betwixt them both neither flesh nor fish a linsy-woolsy as we may so express it This is that which the Prophet blames in them Thus Rev. 3.15 It is laid to the charge of the Church of Laodicea that they were luke-warm neither hot nor cold Such were those Israelites in Ahab's time which halted betwixt the Lord and Baal 1 King 18.21 And those Nations which the King of Assyria placed in the Cities of Samaria they feared the Lord and served their own Gods 2 Kin. 17 33. And those Jews in Zephaniah's time which worship'd and swear by the Lord and swear by Malcham Zeph. 1.5 And so all ther else besides who have not a constancy and certainty of religious Principles in them such as these they all come both within the compass of this present expression and this prophetical censure too Now the Lord cannot endure such kind of persons as these are which have no bottom nor foundation in Religion which are to seek what to fasten on and what profession to take upon themselves as being indifferent to any It was in part here the case of Ephraim and is in like manner the condition of many other people besides That they would joyn those things together which are of themselves incompatible which will not consist or hold together Such are those which in matter of Faith would reconcile Popery and Protestantism together In matter of worship God and Baal in matter of affection God and Mammon in matter of practice and life and conversation Christ and Belial These things they will not hold neither are they such as God himself can away with His soul abhors them As Rev. 3.16 So then because thou art luke-warm and neither cold nor hot I will spue thee out of my mouth And the reason of it is this because he is a jealous God as the Scripture expresses it He cannot abide to have any joyn'd with himself but to be absolute and entire and alone without any mixture Nec Regna socium ferre nec tedoe sciunt The Bed and the Throne will admit of no Competitors Forasmuch then as God is both of these to his People their King and their Husband too therefore he will not endure to have any other joyn'd with himself What shall we think then of those which are for a general and universal toleration of all Religions which would have every one to do that which seems best in his own eyes without restraint which are for a Meshmash and Galemaufery of all Sects and Opinions and Professions jumbled together Are not these come to Ephraim's temper here in the Text of a Cake not turn'd which are partly bak'd and partly leven Yes out of doubt they are and accordingly if they look not to it may expect Ephraim's judgment of which more anon That 's the second thing impli'd in this Metaphor here in the Text of an unturn'd Cake It is an expression of Neutrality in Religion Thirdly It is an expression of Deficiency and Imperfection in Religion and it may be extended to the whole work of Conversion and entertainment of Religion it self He that is but an half-converted Christian that has not a thorough-work of Grace wrought in his heart such an one he is a Cake not turn'd When a man shall onely have a work upon his understanding to discover to him his miserable condition so as it may terrifie him and affright him and astonish him but no work at all upon his will and affections so as to close with Christ upon his conditions here the work is done but by halves The spirit of Bondage onely and not the spirit of Adoption following upon it This is the state and condition of many which go no farther than Judas his repentance which have some convictions and that 's all they rest there and come not up to a full closing and complying with the Gospel they are not willing to part with their lusts nor their beloved sins which they still nourish in themselves and so are lost It is the undoing of thousands of souls this which we speak of that they are content to be somewhat in Religion but nothing to purpose as Agrippa he was almost a Christian but he was not one altogether so it is with many other besides they are perswaded and convinced in their judgments that somewhat is to be done by them but they are not willing to do that which they should For methods sake we will reduce them to these following heads First which proceed to meer notion and speculation in Religion but not to practise and operation This is one cake which is not turned There are many which have strong brains but weak hearts so far as Religion is a matter of understanding and discourse so far they are pretty good at it they are able it may be to go through all the points of it to reason and argue about it but yet in the mean time they have no savour or rellish of it so far as it may any thing tend to the changing and reforming of
them so far they cannot away with it but do depart from it This is the reason why they many times apostatize and fall away because as the stony ground in the Gospel they want root which as long as they do such things will not stay with them especially in any time of trouble or persecution arising for the Word A speculative Christian is a very uncertain Christian such an one of whom there is no hold but who does presently start aside from that way in which he is These are such as the world does frequently swarm and abound withall which know God but care not to fear him nor to have their affections towards him answerable to their knowledge of him Secondly Purpose and Resolution without Practlse that 's another cake not turn'd There are many which promise and purpose and resolve and profess much but they perform little When they lie upon their beds of sickness or are in any distress of conscience Oh what great matters they will do all on the sudden but when it comes to the practise and performance here they fail Such a kind of Cake was Pharaoh when the Plagues of God were upon him Oh then he would let the people go yea that he would but when they were off him he then return'd to his wonted humour again and was as bad if not worse as ever he was before This is that now which we are to be careful of good purposes are good and such as we are to cherish in our selves all that may be but we are not to rest and satisfic our selves in them but to proceed to the practise of that good which we resolve upon Thirdly The practise of some things but the neglect and omission of others that 's another of the same nature As Herod he heard John Baptist gladly and it is said he did many things but he did not all nor did not care to do them here was a cake not turn'd and such are many more else they do limit and restrain and confine themselves in matter of Religion in point of Faith they are willing to believe God in some things but not in others to trust him for their Souls but not to trust him for their outward man to trust him for themselves but not to trust him for their children and posterity In point of obedience they will to do some things but not others abstain from some sin but not abstain from all perform some duties but omit the rest pray in the morning but not in the evening come to Church some part of the day but not the other serve God so far forth as may consist with their own humours and distempers but when it comes to cross these here they take their leave of him As Naaman The Lord be merciful to me in this they must be dispenst with in it Now this not excluding the former seems to be that which is here principally intended the partial and imperfect Reformation which was in Ephraim whether as considerable in the whole State and Nation or in private particular persons which were members of it that they did not turn to the Lord with all their heart which is the very proper and direct constitution of these very times in which we live we are content to amend somewhat to reform in some particulars but for others to favour our selves Now we must know that this will not serve the turn in our dealings with God he will have all or none at all Thou that abhorrest idols dost thou commit sacriledge as it is in Rom. 2.22 and so it may be said of any other like course besides which is suitable and agreeable thereunto This Cake which is but half-baked it is such as God cannot away with his stomack loathes and abhors it And that 's another Explication Lastly It is an expression of Extravagancy and the following of two extremes A Cake wich is not turn'd it has not onely the notion of a defect and imperfection in it but likewise of a double miscarriage on either hand it is not onely partly good and partly evil but indeed it is strictly neither for it is burnt on one side and dough on the other And here is now another description to us of the state of many people in reference to Religion that have this temper and disposition in them some are crusted into ignorance and others crumbled into schism and great factions and variety of opinions to be still in some extreme or other which they do tend and incline unto and know no mean between Some are scorch'd with new-fangledness and others are dough with profaneness and they cannot avoid the one unless they fall into the other either fond and conceited in Religion or else have no Religion in them at all Better be absolute Heathens than such kind of Christians as are neither hot nor cold That therefore which lies upon us is to take care of our selves in these particulars which we have now mention'd we should labour to be through-Christians in all the points and parts of Christianity to serve God with all our minds and with all our Soul and with all our heart and with all our strength to be that which we profess to be sincerely and resolutely and in good earnest and to some purpose indeed This is that which is here required of us And to set it on the more effectually upon us let us consider thus much that hereby we shall the better provide for our own happiness for he which is but half-converted shall be but half-saved that is in truth not saved at all So much for that to wit the words as an amplification of their sin Ephraim is a Cake not turned The second is as it is an aggravation of their punishment Ephraim is a Cake not turn'd it shews that sad condition which this people were now in in regard of their Enemies who were ready presently to swallow and devour them Look as a man which is throughly hungry he is so impatient of further delay as that he snatches a Cake from the hearth before it be baked even so does the Prophet here signifie that Israel's Enemies should do with them they should be so eager and fierce upon them and greedy after them as that they should snap them up all on a sudden without any warning This is another sense and explication which we may well fasten upon this Expression Yet I shall not insist upon it as adhereing rather to that which we named and handled before Ephraim is a Cake not turn'd in regard of Judgment which shall suddenly follow and surprize them and it shews as I said the impatience of their adversaties in setting upon them which will not stay nor give them any respite before they destroy them The Syrians before and the Philistines behind and they shall devour Israel with open mouth as it is in Isa 9.12 that is suddenly and totally without mercy For the better and fuller explicating of this present passage unto us
Lord Behold I am against thee and will draw forth my sword out of his sheath and will cut off from thee the righteous and the wicked These times in which we now live are times of War and rumors of War which does abound and prevail in them in which respect a Text of War will not be unfit or unsuitable to us Especially of such a War which if it be duly and rightly considered is the cause and occasion of all other Wars besides which is that of God himself the Lord of Hosts with the Sons of men And this is that which we have propounded unto us here in this Scripture God's controversy with the people of Israel and the publishing and declaring of it to them by the Prophet Ezekiel who in these two Verses which I have read is first of all qualified and prepared for the delivery of such a message as this and then has the message it self committed unto him to be published by him The first in the second Verse and the second in the third of this Chapter Our business at this present time will be only with the first The Prophet Ezekiel 's preparation to his Emhassage in this second Verse which I have now read Son of man c. IN this present Verse before us we have two General Parts considerable of us First the Prophet's Compellation or Title which is given unto him Secondly the Prophet's Injunction or Command which is laid upon him His Compellation that ye have in these words Son of man His Injunction that ye have in these Set thy face c. We begin in order with the First viz. His Compellation Son of man There are but two persons in Scripture which have eminently this name put upon them of the Son of man The one is our Blessed Saviour in the new Testament and the other is this Prophet Ezekiel here in the old For our Saviour it is the name put upon him in sundry places I shall not need to instance in any particulars they are so frequent in every page of the Gospel and it was not without very good reason namely as hereby to discover the truth of his humanity to us that amongst those many miracles and wonderful works which were wrought by him from whence he did appear to be God he might have somewhat also fasten'd upon him declaring him likewise to be man Besides as suitable to his present state of abasement and humiliation and future passion that he might be looked upon according to that view wherein he tender'd himself to the world and that those which were about him might be prepared for what should happen unto him he thought it fitting thus to be call'd In the mean time likewise encouraging them upon these terms to close with him as who having taken their nature upon him was not now asham'd to call them Brethren This for our Blessed Saviour But now as for the Prophet Ezekiel why this name should be put upon him this is a thing further considerable especially why upon him rather than upon any other of the Prophets besides as we do indeed find it to be the Prophet Daniel only excepted who once and no more but once is distinguished by this compellation Dan. 8.17 Vnderstand O Son of man It is the general sense of Divines that it was for this reason especially namely to humble him in the midst of those many divine visions and revelations which he was partaker of That though in regard of his work and employment he was a companion of Angels yet for his condition he was numbred amongst Men And so in that respect had a double disparagement upon him which serve to abase him both of mortality and sinfulness Of mortality Son of man that is one who is subject to death as well as others The Prophets and Apostles and all other Ministers of the Church they have this treasure in earthen vessels Again of sinfulness Son of man that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as was said of the Prophet Elias A man subject to like passions and infirmities with other men Look as the Apostle Paul when he had been caught up into the third Heaven and heard such words as it was not possible for a man to utter he was buffeted with the messenger of Satan thereby to debase him and had a thorn in the flesh sent him thereby to keep him from being exalted with the abundance of the revelations Even so was it likewise here with the Prophet Ezekiel in this his present employ which that he might consider what he was in the midst of this great favour which God did now vouchsafe unto him in being made partaker of these heavenly apparitions he is qualified by this Title which is given him Son of man But we may add also another reason here in this place and in reference to the present occasion and matter in hand for the giving of it and that was not only to breed in him an humble spirit but likewise a pitiful and compassionate The business which he was now employ'd in and the message which he was now sent about it was a matter of judgment and terror it was a threatening and foretelling of God's wrath and indignation against his people Now this it did require some bowels and tenderness in him that he should do it and therefore Son of man was a very fit and proper compellation that so being a man himself he might the more commiserate the rest of his brethren Remember those which are in bonds as bound with them and those that are in adversity as being your selves in the body It is the Apostle's counsel to the Hebrews Heb. 13.3 Those who are themselves in the body have cause to tender others in adversity as being in that respect subject to the same afflictions and calamities themselves Therefore it is said of Christ that in all things it behov'd him to be made like unto his brethren that he might be a merciful and faithful High-Priest in things pertaining to God c. And so Ezekiel is here admonish'd of his humane condition that so he might with the more tenderness of affection denounce God's judgments against men as himself was that he might not too insultingly triumph over them but carry himself with meekness and lenity towards them as being one in the same nature with them And so now I have done with the First General Part of the Text viz. the Prophet's Title or Compellation Son of man The Second is the Prophet's Injunction or Command which is laid upon him and that is how to carry himself in the denunciations of God's judgments against his people This is exprest and laid forth in three clauses First To set his face towards Jerusalem Secondly To drop his word towards the holy places Thirdly To prophecy against the land of Israel Where ye have a full and perfect enumeration of all kind of places and conditions and persons as the objects of Divine wrath and vengeance which is threatned
begin in order with the first viz. the Persons mentioned those that sigh and cry c. from whence we may observe thus much That such persons there are that do so and it is their duty so to do even to sigh and cry for the abominations all of them that are done in the midst of the City We read of divers in Scripture which have been noted for this disposition in them Thus it is said of just Lot that he was vexed with the filthy conversation of the wicked For that righteous man dwelling amongst them in seeing and hearing vext his righteous soul from day to day with their unlawful deeds as it is in 2 Pet. 2.7 8. David he beheld the transgressors and was grieved because they kept not Gods word Psal 119.158 and rivers of water ran down his eyes because they kept not his law in verse 136. of the same Psalm Jeremy his soul wept in secret places for their pride c. Jer. 13.17 And Paul his spirit was stirred in him at Athens when he saw the City to be wholly given to idolatry Acts 17.16 Thus have the Servants of God been still affected with the abominations of the places and people whom they have lived withall and amongst whom they have at any time converst And this it hath proceeded thus in them upon divers and sundry considerations First out of their inward hatred and antipathy even to sin it self The children of God being born again and become new creatures and having grace in their hearts they cannot but abhor any thing which is opposite and contrary hereunto from that new nature and spirit which is in them Look as on the other side wicked men they are troubled at the slourishing of Religion where they see any to improve in goodness and to be any thing more forward in piety their hearts and spirits rise as it were against them and boil in them from the devilish disposition which is in them and hatred even of goodness it self So here those that fear the Lord they are as much troubled at the improvements of sin from that work of Regeneration which is in their hearts Secondly Out of love to God and a tenderness of his honour and glory Where abominations are at any time committed there God is exceedingly dishonour'd his Laws are slighted his Attributes are question'd his Name is blasphem'd Now those that are good themselves they have a great regard hereunto Those that are Gods children they are very jealous of Gods honour as any other children besides are of the honour of their earthly Parents and so accordingly they cannot but grieve when there is any trespass at any time upon it Those that areotherwise they shew but little love and affection which they bear unto him Thirdly Out of respect to themselves and their own advantage The more sin there is abroad the more are all men concerned in it not evil men but good who are from hence in so much the greater danger and that in a twofold respect both as to matter of defilement and of punishment They are more in danger from hence to be polluted and they are more in danger from hence to be afflicted and this makes them to be so much troubled at it First In order to Defilement they are more in danger from hence to be polluted Great and reigning sins and abominations are usually great temptations which do hazard the souls of many persons that converse amongst them and therefore there is cause to be grieved for them What is it that which makes men now so troubled to hear of the spreading of certain sicknesses and diseases Why it is because they think that themselves may haply come to feel them and to be infected with them that which befalls others they think at last it may light upon them And so is it likewise with gracious persons as to spiritual distempers when they hear of such corruptions and wickedness which are abroad in the world they are therefore much afflicted with them because they fear lest they themselves should be any thing defiled from them they are jealous of their own hearts in case of the prevailing of such sins and so do grieve and mourn for and under them And this they do it in order to defilement as being in danger to be polluted Secondly In order also to Punishment as being in danger to be afflicted Common and publick abominations they beget common and publick plagues and judgments which follow thereupon This those that are wise and prudent Christians know and discern well enough Evil men understand not judgment but they that seek the Lord understand all things says Solomon Prov. 28.5 Fools make a mock of sin and those that are wicked and ungodly they are commonly hardned and secure in the midst of the greatest wickednesses that are commited Because they do not suffer for them presently therefore they think they shall not suffer at all Yea but the children of God they are otherwise perswaded they know that sin will sooner or later come to a reckoning and when they see it to increase in the world they foresee the judgments that attend it and therefore tremble at the sight of it as knowing that God is so much the more provoked by it and so will at length proceed to the punishment of it There are two things in the increase of sin and the spreading of more nauseous abominations which to this purpose do very much affect the children and servants of God the one is they are conscious of Gods anger and displeasure in the cause of them And the other is as they are prognosticks of Gods wrath and judgment in the effects First I say as they ar consequents of his anger and displeasure for so they are There is nothing which is more redious to Gods children than the anger and displeasure of God Now reigning abominations they are a symptom and discovery of that they are a sign that God is very much offended with those places and persons where he suffers them and permits them to be in them and gives them up to them We many times make light of it but believe it for any people to be given up to more notorious wickedness is the greatest argument of Gods anger that can be and in that regard a special ground for mercy to those that are good As it is a sign of God's anger against a person to be given up to strong and strange lusts An whore is a deep ditch and he that is abhorred of God shall fall into it so it is a sign of Gods anger against a Nation when he gives them up to more eminent sins and abominations in any kind whatsoever And so there is very great cause to grieve at it But secondly As those raging abominations they are the consequents of Gods anger in the causes of them so they are the Prognosticks of Gods wrath in the effects they do as good as foretell some judgment ere long to be brought upon
the nature of the children of God that they hate more sin than they can rectifie they could wish many things to be otherwise than themselves can make them Well but when all comes to all they can mourn and bewail them that they are no better And this for Grief which is inwardly conceived in such cases and is represented here by this word of sighing The second is which is outwardly exprest and declared by crying and there is use also sometimes of this Crying abominations they call for crying dispositions not onely for sighing but for roaring not onely for secret weeping but for open complaints Men are sometimes and in some cases call'd to testifie and to declare against the common abominations according to the circumstances especially which they may be in and the places which are sustain'd by them Here they can do no less than manifest their abhorrency of them Thus the Lord to the Prophet Isaiah concerning the sins and abominations of the times in which he liv'd Cry aloud says he and spare not lift up thy voice like a trumpet and shew my people their transgressions and the house of Jacob their sins in Isa 58.1 And this for the expressions of Sorrow viz. Sighing and Crying The second is the occasion of these Expressions and that is the abominations that are committed Hatognevoth There are no sins whatsoever that are to be allowed or indulged though the least and smallest that are But the greater that any sins are the more are they to be abhorred by us when it once comes to abominations here we are especially to proceed against them and to bewail them all that may be as being such as carry the greatest guilt and consequently the greatest danger with them The Scripture still sets a mark upon abominations as such things as are chiefly to be lamented as in the Chapter preceding verse 17. Hast thou seen this O son of man Is it not a light thing to the house of Judith that they commit the abominations which they commit here So Jer. 6.15 Were they ashamed when they had committed abominations It was a great offence not to beashamed there where-ever it had been besides So Mic. 6.10 Are there yet the treasures of wickeaness in the house of the wicked and the scant measure which is abominable That which is abominable it should especially be abominated by us The third thing is the Extent of the Commission both in the word of Vniversality All and of Place in the midst of the City This shews how far these abominations had spread and what footing they had got amongst them as matter of just bewailing and lamentation to them When sin is once come to this pass it is so much the more grievous when it is got into the midst and into the heart as it were of the City then it is sad indeed we count it so in regard of Judgment We think it a sad thing here for the Plague to be in the midst of the City and as it were in the very heart of it this is dreadful and terrible Oh! but what is it then for wick edness and abomination to be so as it is here exprest And so now I have done with the first General Part of the Text which is the Persons mentioned in those words That sigh and that cry for all the abominations that are done in the midst thereof The second is the special care or regard which is had of them in those words Go and set a mark upon the foreheads of them that c. Whereas there are such persons as these now and then to be found in the world that do sigh c. so we see how there is a special mark by Gods appointment fastned upon them who are thus affected This mark to speak distinctly of it is of two sorts First it is a mark of Observation And secondly it is a mark of Preservation It is a mark of dignity and special respect and it is a mark of safety and special security which is vouchsafed to such persons First It is a mark of Honour and Observation such persons as these are they are highly esteemed and accounted of by God himself In times of common sins and calamities the Lord has a special regard to mens spirits and takes notice how they are affected and those whom he finds to lay either of these two to their hearts he has a great respect for them to mark them in their foreheads or place of eminency or observation But secondly and more to our purpose as it is a mark of Observation so it is a mark of Preservation likewise and that especially it is such a mark as whereby God does distinguish them from other persons in the execution of his Judgments which he does graciously exempt them from We shall find still all along in Scripture how as any persons have had any thing more of this temper and disposition in them so they have been more secured by God from publick calamities God has still taken care of his own Servants when he has most severely proceeded against others Thus when the Aegyptians were destroyed in their First-born there was bloud sprinkled upon the posts of the Israelites for their security that he that destroyed the other might not touch them Heb. 11.28 And Rev. 7.3 there was a charge given to the Angels that neither the earth nor the sea nor the trees should be any thing hurt till such time as the servants of God were sealed in their fore-heads And here in this present Text before us a special charge is given to the Destroyer not to burt any man upon whom was the mark c. And who were they namely such as mourned and took on for the common abominations Such as these God has a special regard to in such cases to keep and preserve them A notable instance whereof we have in Josiah 2 Chron. 54.27 where it is said that because his heart was tender and he humbled himself before God and rent his clothes and wept before him therefore he should not see all the evil which God would bring upon the place where he was and upon the inhabitants thereof God preserv'd him because he sigh'd and cri'd for all those abominations c. Now the Reason of Gods Indulgence to such persons as are thus affected is especially upon this account First Because they are such as do more especially honour God and glorifie him both in his Attributes and Providence and those that honour him he will honour and he will also protect In Mal. 3.16 17. when a company of profane wretches took no notice of any thing at all Then they that feared the Lord spake often one to another namely in the bewailing of such profaneness And what was the issue of it The Lord hearkned and heard and a book of remembrance was written before him for them that feared the Lord and that thought upon his name And they shall be mine saith the Lord of hosts in that
onely see that such things are done but also see the great evil in doing them and the mischief that will likely follow upon them Thirdly Let us get into our hearts the love of God and a tenderness of his Honour We that love the Lord hate evil says the Psalmist in Psal 97.10 The more we take delight in him the more we shall lament any thing that is opposite and contrary to him as I in part hinted before Those that can see sin and not bewail it or 〈◊〉 affected with it they shew that they have not the love of God in them as our Saviour says of the Jews Joh. 5.42 The way then to attain to the one is to labour for the other That we may cry for these abominations get in us this love of God To perswade us so much the rather hereunto let us but consider the great benefit which hereby is likely to come to us as it is here set before us Even to have a mark set upon our foreheads and to be kept from the stroke of the destroying Angel in the midst of Jerusalem We would all of us fain be priviledged and secured in these dangerous times of infection and common contagion Now therefore let us not neglect the means and course which God has prescribed for it let us every one humble our selves seriously in his sight because of our own and others sins and do all we can for the amendment and reforming of our lives If we will not do it now when will we do it Now that the wrath of God is from Heaven revealed against us and does vent it self as we see it does amongst us Oh Beloved I beseech you by all means let us now labour to get an interest in Christ and to be reconciled to God through him that so he may set his mark of favour and protection upon us in the evil day and may say These are mine whom I own and take especial care of Especially that he may mark us out for salvation and eternal life what-ever becomes of us here The foundation of the Lord standeth sure and he knows them that are his and will know them effectually and distinctly own them from all other men It is a sad and miserable case for any one to be out of Christ at any time even in the best and healthfullest times that are and when the Land is clearest and freest from judgments or the appearances of them But what to be out of Christ now and not to have his stamp and impression upon us at such a time as this is in a plague and a time of common mortality What a fearful what a desperate thing is this Who that rightly considers of any thing would wilfully suffer himself to continue in such a condition No but rather make all the haste that may be to know him and to close with him and to lie down before him Kiss the Son lest he be angry and ye perish out of the way If his wrath be kindled yea but a little Blessed are all they that trust in him Psal 2.12 As for this business of mourning and lamenting of sin in particular we have so much the greater cause to apply our selves to it as God is willing to accept it at our hands Who would not then be safe where a little crying yea sighing would save him being done in truth and sincerity as it is here intimated that it will do Had we not better cry for sin than cry for punishment Cry by way of prevenâ—â—on than cry then when-as all the crying we can make will do us no good Oh let us learn to be wise betime and to close with the first occasions and opportunities of mercy Where we cannot do what we would do let us do what we can There are many abominations abroad in the world that it may be we cannot remove them yea but yet for all that we can bewail them we can lament them and mourn for them and that at least is required of us and to be performed by us It is the great goodness of God to his poor servants that he takes delight in the reality of their affections and good desires where they have nothing more in their power and counts them not so much by what they are as what they would be Where they strive against sin they would be Where they strive against sin they want it where they hate it they are free from it where they grieve and mourn for it they are freed from the imputations of it And why should we not then all that may be endeavour to nourish and cherish such affections as these in our hearts Seeing God himself has such regard to the persons in whom they are we our selvâ—â— should not be wanting to them in these occasions which are now upon us but desire the Lord himself who alone is able to do it to bestow them and work them in us who bestows the spirit of mourning and lamentation upon whom he pleases So much may satisfie to have spoken of the second General part of the Text and so of the whole Text it self in the words which I have now explained Go through the midst of the City c. and set a mark upon the forehead of the men that sigh and cry for all the abominations that are done in the midst thereof SERMON L. AMOS 5.18 Woe unto you that desire the day of the Lord To what end is it for you The day of the Lord is darkness and not light It is the manner and practice of carnal and presumptuous persons either to expect an absolute freedom and exemption from the judgments of God for coming upon them or else at least very much to mitigate and extenuate those judgments to themselves for their suffering of them That is either to nullify the day of the Lord in hope to escape it or else to mollify the day of the Lord in hope to endure it Now accordingly does there a double work lye upon the Servants of God the Prophets and Ministers of the Church in the course of their Ministry in order to the suppressing and subduing of this presumption in them The one is to declare the certainty of this day as unavoidable And the other is to declare the misery of this day as unsupportable The former was that which we have had exhibited to us the last day out of these words of the Apostle Paul to the Thessalonians When they shall say peace and safety then sudden destruction comes upon them as travail c. and they shall not escape it There we have the day of the Lord in its certainty and unavoidableness The latter is that which we have now before us at this present time in the words of the Prophet Amos to the people of Israel Woe unto you that desire the day of the Lord To what end is it for you The day of the Lord is darkness and not light And here now we have the day of the Lord
in its severity and unsupportableness IN the Text it self there are three general Parts considerable First an awakening Commination Woe unto you that desire the day of the Lord. Secondly a convincing Expostulation To what end is it for you Thirdly an express Conclusion or Determination The day of the Lord is darkness and not light We begin with the first of these Parts viz. The Commination in these words Woe unto you c. In which passage there are two terms to be explain'd by us First what is here meant by the day of the Lord. Secondly what is here meant by the desiring of this day of the Lord which is here censured and threaten'd in this people For the former the day of the Lord Jom Jehovah it may be here reduced to a threefold explication First to the day of death or personal dissolution Secondly to the day of captivity or National dissolution Thirdly to the day of Judgment or general Account Each of these are the day of the Lord and may promiscuously one with the other be understood of us here in this Scripture Now Secondly for the other term which is the desiring of this day and as it is here censured and threaten'd in this people this it may be taken three manner of ways First for their desiring of it rashly because they did not consider it Secondly for their desiring it scoffingly because they did not believe it Thirdly for their desiring it desperately because they did not fear it All these kinds of desire in reference to this day of the Lord in either of the fore-mentioned considerations are here condemned in them First Woe unto you that desire the day of the Lord that is that desire it rashly and foolishly because ye do not consider it Such desires as these of this day there are sometimes to be found in the world whether in reference to death and judgment or in reference to common and publick calamity First take it in reference to death and judgment There are divers persons sometimes which we meet withal who do seem very much to desire the day of the Lord in this sense though in the mean time if they duly consider it they have little cause or ground to do so Such as Job sometimes speaks of that long for death whiles it cometh not and dig for as more than for hid treasures which rejoyce exceedingly and are glad when they can find the grave Job 3.21 22. Indeed there is a desire of such a day as this which in the right constitution of it is very noble and commendable and is sometimes made the character of the true servants of God to breathe after death and departure out of the world and to wait and long for the coming of Christ to Judgment Thus old Simeon when he had seen Christ come in the flesh and now had him in his arms he sings his nunc dimittas Lord now lettest thou thy servant depart in peace for mine eyes have seen thy Salvation Luke 2.29 30. And St. Paul he desired to depart and to be with Christ as in it self much better than to abide here in the flesh Phil. 1.23 And the Prophet Elijah as some interpret it out of an holy zeal he cryes out It is enough now Lord take away my life first for I am not better than my Fathers 1 King 19.4 Thus have the servants of God sometimes desired the day of the Lord as it concerned their own death and dissolution And this desire of theirs has been looked upon as very warrantable and commendable in them So likewise as it has concerned the last and general day of account they have desired this day of the Lord also And it hath been remarkable in them so to do Look as it was the character of the Servants of God in the days before Christ to desire and wait for his first coming his coming in the flesh Therefore Abraham is said to have seen his day and to have rejoyced and Simeon before-mentioned to have waited for the consolation of Israel So it is also now the character of God's servants in these days since Christ to desire and wait for his second coming his coming to Judgment These are compared to faithful Servants that wait for the coming of their Master and that with desire Thus Rev. 22.17 The Spirit and the Bride say come come Lord Jesus come quickly And the souls under the Altar they hasten his coming also Rev. 6.10 How long O Lord holy and true dost thou not judg and avenge our blood on them that dwell upon the earth Rev. 6.10 So St. Paul tells us that Christ will give a Crown of righteousness to him and not unto him only but also to all them that love and desire his appearing 2 Tim. 4.8 So that it seems such persons as these are there have sometimes been and are still in the world which do desire this day of the Lord and that as having no woe belonging to them neither for so doing but rather the contrary which have not been threaten'd but rather encouraged for such desires as have been in them to this purpose But yet these here in the Text they have a woe denoune'd against them for their desire of the day of the Lord and so have many others besides as those who desire it rashly and foolishly as not considering for what end they do so We may reduce it for methods sake to three Heads First from discontentedness in their own condition Secondly from presumption of their own innocency Thirdly from ignorance or misapprehension of the nature of the thing it self These people here in the Text they seemed to desire the day of the Lord thus and so are condemn'd and declared against for their desiring of it as that which is unwarrantable and unjustifiable for any to do so First They desired the day of the Lord that is the day either of death or judgment and in particular of their own personal and present departure out of a principle of discontentedness in their own conditions Because they had not all things to their mind and just as they would have therefore forsooth they would presently be gone and leave the world they wish for death and departure hence out of a spirit of impatience Thus it hath been sometimes even with some of God's Servants themselves when he has left them to themselves such fits of distemper as these have now and then discovered themselves in them Thus some have suspected it of Elijah in the place before alledged when he prayed to God to take him out of this present life it was out of the rediousness which he did conceive from Ahab and Jezebel's persecutions So Job though at other times noted for his admirable patience yet for the time he was surprized with this distemper Chap. 6.8 9. Oh that I might have my request and that God would grant me the thing that I long for even that it would please God to destroy me that he would let
wantonly and they desire sawcily and they desire it perversly as it seems here to be intended Well but what 's the lot and condition of such kind of Persons Here 's a Woe denounced against them as signifying them to be miserable creatures and such as are most deeply involv'd in Gods judgments of any others besides Those who to the rest of their wickedness add this of scoffing at Gods judgments either in this world or that which is to come they are such as are exposed to the greatest tuine and destruction that can be and whomsoever God spares else he will be sure not to spare them Now therefore be not Mockers lest your bands be made strong says he Isa 28.22 Surely he scorneth scorners Prov. 3.34 And those that despise him shall be lightly esteemed 2 Sam. 2.30 God will judge them though they scorn him and he will judge them because they scorn him their scorning it shall promote their condemnation and hasten that really which they desire should be hastned feignedly We see here there is nothing which the nature of man does commonly more abominate than contempt and how can we think then that the Lord himself will put it up How will he endure to be contemned either in himself or else in his Servants and not rather pour forth the fiercest of his wrath upon such kind of persons As he threatens there in that place Prov. 1.24 25 26. Because I have called and ye have refused I have stretched out mine hand and no man regarded But ye have set at nought all my counsel and would none of my reproof I will also laugh at your calamity I will mock when your fear cometh As wicked men mock at Gods threatnings so he also mocks at their punishments and as they laugh at his intimations so he laughs at their destruction He that sits in heaven shall laugh the Lord shall have them in derision Psal 2.4 The Lord shall laugh at them because he sees their day is coming Psal 37. 13. Be not deceived says the Apostle God is not mocked for whatsoever a man soweth that shall he also reap Gal. 6.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not sneered at as the word properly signifies it is an expression of scorn which cannot be fastned upon God He is not mocked that is he is not mock'd effectually nor he is not mocked that is he is not mock'd securely mock'd he is in regard of mens endeavour he is mock'd on their part but he is not mock'd on his own part and in regard of the thing it self Those that mock him they do not escape or go away with their mockery of him This is a point which falls heavy upon the times in which we live from the great guilt which is in them in this particular in that there are so many people that make a scoff of the most serious things that are in the world that make no other use of the Word of the Lord than to despise it not of the Judgment of the Lord than to deny it nor of the day of the Lord than to deride it and to scoff at it which seem with these people here in the Text to desire indeed the day of the Lord but with a tang of Atheism and Profaneness putting it far from them at such time as they draw it near unto them drawing it near with their lips when-as their hearts in the mean time are far enough from it or rather drawing up the lip against it in a kind of scorn and detestation of it Well let all such as these look to it in time lest they hasten Gods judgments upon themselves a great deal sooner than themselves are aware of which such courses as these do tend to And that 's now the second explication of the passage here before us Wo unto you that desire the day of the Lord that is that desire it scoffingly because ye do not believe it Thirdly Wo unto you that desire the day of the Lord that is that desire it desperately because ye do not fear it And here now the word desire is to be taken in a qualified sense and not so much actively as passively Ye desire the day of the Lord that is ye care not though that day should be not that they did absolutely wish for it but out of an hardned and obdurate and desperate spirit which was in them they did not matter it though it were but were content to run the hazard of it This is another sense which we may likewise put upon this present expression There are some people who are so far addicted and given up to their lusts which do possess them and prevail upon them especially some kinds of them above the rest as Voluptuousness and Sensuality and Intemperance and love of the World that for the injoyment of them they care not what becomes of themselves but are content to venture even the loss of their Souls for ever which defie the judgments of God shoot up arrows of provocation against Heaven sell themselves to do wickedly commit all uncleanness with greediness and resolve to do whatever they have a mind to in despight of Hell it self yea even of God himself who threatens them with it which cry God damn them and let him do so it is all one to them These are sad and lamentable creatures as any alive monsters rather than men yet such as this latter age of the world hath more especially brought forth which accordingly may be taken notice of by us This woe here in the Text it reaches such as these especially in the fullest latitude and extent of it being such as of all others are most irrecoverable inasmuch as they cast away the means of recovery from them and choose death rather than life to be administred unto them Such as these they are in the nearest condition even to the Devils themselves and are in a manner even in Hell it self before their time from the beginnings and initiations of it And thus we have had the threefold explication of this present expression and a threefold wo which is here denounc'd against three sorts of persons Wo wo wo to such inhabitants of the earth To those that desire the day of the Lord rashly because they do not consider it And to those that desire the day of the Lord scoffingly because they do not believe it And to those that desire the day of the Lord desperately because they do not fear it To those which desire it either in jest or desire it in earnest which desire it in jest because they mistrust it and which desire it in earnest because they mistake it And so now I have done with the First General Part of the Text which is the awaking Commination in these words Wo unto you that c. The Second is the convincing Expostulation in these To what end is it for you Lamah-zeh lakem Ad quid hoc verbis And there are two things especially here in this First here
's a calling of them to an account for their desire What end have you for it Secondly it is a discovering to them the fruitlesness of their desire What good have you by it The former in the notion of an Expostulation The latter of a Conviction First To look upon it in the former notion and that is by way of Expostulation What end have you for it or in it namely in this desire of yours for the coming of the day of the Lord. The Prophet Amos here calls them to an account for this desire which was in them From whence there 's this general truth to be observed by us That our desires should be still such as are rational and well-grounded in us Those that desire any thing they should know for what end they desire it or else it should not be desired by them To what end is it for you says the Lord here to this people namely when he speaks here of something which was desired by them The reason of it is this Because we are rational our selves at least in our principles we are so as men but we 〈◊〉 â—o more especially as Christians and therefore should every thing be rational that comes from us Loose and unreasonable desires do not become reasonable creatures Those who have light in their understandings by nature and this also elevated and enlarged by Grace for the guiding and directing of them they should be very much ordered and regulated in this particular Therefore let us by the way learn from hence a good rule for our practice to this purpose We may not think that we may desire what we please indefinitely or without any restraint that quicquid libet licet that whatever we have a mind to it may be pursued by us no but we must rather first see what ground and reason we have in us for such desires and restrain and bound our selves by such arguments and considerations as these In all inordinacy of appetite or desires which rises up in us put to our selves this question which the Prophet Amos puts to this people To what end is it for you to desire it And this will be an happy means for the ordering and regulating of it Our desires and affections and inclinations they are such things as for which we are accountable both to God and our selves So much for that as this passage carries in it the force of an Expostulation To what end is it for you i.e. To what end is this desire for you The Second is as it has the force of a Conviction To what end is it for you that is To what end is this day for you which you seem to desire There 's no good or advantage at all which can come to such as you by it by laying an emphasis especially upon the persons And so there 's this in it That the day of the Lord however it may prove to others yet it is no way desirable of wicked and ungodly people and such persons as live in their sins For you says the Prophet that walk in ways of sinfulness and opposition and rebellion against God for you to desire that day wherein he will call all men to account for that which hath been done by them here The day of Judgment and the second coming of Christ it is very sad and ridiculous in you This will the better appear unto us by considering what those things are which do especially make this day desirable of those who do rationally desire it the Saints and Servants of God We may reduce them to three Heads First as it is a day of Absolution Secondly as it is a day of Redemption And Thirdly as it is a day of Salvation for each of these it is to all good Christians and Believers First It is a day of Absolution wherein they shall be quitted and discharged of any thing which shall be laid against them Christ who is their Judge shall be also their Advocate and plead their cause for them and pass a sentence of discharge upon them Who shall lay any thing to the charge of God's elect in that day This now makes it ery desirable to those who have an interest in it But wicked people have not this interest it belongs not to them They have no share in pardon or absolution and consequently have no ground to wish for that day when absolution shall be granted which themselves have no share or interest in No more than Malefactors have cause to wish for the day of Assizes and the coming of the Judge to sit upon them which being duly considered makes nothing at all indeed for them Secondly As it is a day of Redemption it is to God's children desirable so and they are call'd upon in that respect to desire it Luke 21.28 Lift up your heads for your redemption draweth nigh The day of the Lord is such a day as this is wherein those who are true Believers shall be redeemed from all those evils which here they were encompast withal And especially from the greatest evil of all which is the evil of sin which did here so much trouble and disturb them and makes them to cry out with the Apostle Oh wretched men that we are who shall deliver us from this body of death This day it is desirable of God's children in reference to this as a blessed day indeed unto them when as the fetters and shackles of sin shall be knocked off from them But now as for carnal and profane persons To what end is it for them to desire it What should they desire the day of the Lord that do not care for the fear of the Lord What should they desire that day which is a day of redemption from sin whose desire all their life-life-time is rather to continue in sin and to have all advantages and opportunities afforded them for the committing and following of sin Thirdly As it is a day of Salvation and the accomplishment of universal happiness it is upon this account also desirable of the Servants of God The day wherein God himself shall be glorified in his Saints because indeed the day wherein his Saints shall be glorified by him But what 's this now to those which walk in ways of sinfulness and impenitency What have they to do to desire to be glorified by God that do not care for glorifying of God Or what have they to do to partake of the life of Glory that are strangers to the life of Grace or to what purpose should they desire the end that despise the means and the ways that tend to that end So much for that And so I have done also with the Second General Part of the Text which is the convincing Expostulation laid down in these words To what end is it for you The Third and last is the express conclusion or determination in these The day of the Lord is darkness and not light which is to be understood by us of the day of death and
gave him a secret hint of the nearness of his dissolution Thus much for it Take it which way ye will for the manner of God's speaking it 's evident by collection from the context that it was an interrupting word a word whereby God did interrupt this wretch in his self-conference and in a manner take him off The man was very eager in his employments and God comes in between he 's building his barns and God demolishes them he 's laying up his goods and God unloads them he 's telling his money and God scatters it he 's lengthening his daies and God contracts and shortens them he 's promising his soul comfort and God takes his soul away the man 's busie accounting and the voice puts him out But God spake Thus it pleases the Lord to deal with men many times in such cases as these are He graciously interposes himself in their sinful courses and in their vain projects and in their foolish imaginations he puts them out of their tract he laies a rub in their way he will not suffer them to go on he so sweetly guides and over-rules them by the hand of his providence that he prevents them commission of those sins which their hearts lust after and in a manner takes them off And happy were it with us if we would observe his dealings in this kind God's interruptions are promotions The more he hinders us the more he puts us forward and so we should make account There cannot be a greater mercy than to be stopt and interrupted in sin as there cannot be a greater judgment than not to observe this interruption It 's a dangerous business to neglect the awakenings of the Almighty when they shall come home to a man's conscience and tell him of such and such courses divert him and turn him from them and he shall make nothing of it but when he is wounded run away arrow all and when he is stopt make the greater means to get on This is a fearful condition it is a sign of a man for the present under a spirit of slumber Therefore let us examine our selves in this particular and see how the case is with us Consider how often God hath interrupted thee in thy ungodly courses and thou hast not given him any heed He has spoken to thee but thou hast not regarded him he has visited thee but thou hast not observed him he has come home to thy soul and spirit and thou hast been never a whit the better for all his admonitions of thee he has spoken to thee by his Ministers and all in vain This is a miserable estate and therefore look to it whosoever are guilty of it think what a sad thing it is to hearken to the interruptions of Satan and not to hearken to the interruptions of God Satan speaks to us in duties and the exercise of holy performances and him we can give attention to with all kind of readiness and entertain chat with him and close with his unseasonable suggestions God interrupts us in fin and when we are going about unwarrantable actions tells us we should not do this and tells us we should not do that and we commonly make nothing of it But I must not stand long now upon the prosecution of this point That 's the first thing to be observed and taken notice of by us God interrupts him This But it has an emphasis of interception Secondly God opposes him or contradicts him in this his speech He does not only interrupt him but oppose him This at the first hearing may seem to be the same with the former but yet there is some difference in that there is somewhat superadded For God might have spoken between and yet have spoken the same he might have interrupted him and yet said as he said God interrupted Abraham in the offering up of his Son but he interrupted him by way of favour God interrupted Cornelius in the offering up of his prayers but he interrupted him by way of acceptation God interrupted Zacharias in the offering up of Incense but that was an interruption of agreement All interruptions are not presently arguments of dislike and contradiction but this in the Text it was so This interruption of this rich man it was like God's interruption of Paul when he was going poste to Damascus with letters against the Church of God The Lord there took him off and opposed him Saul Saul why persecutest thou me it is hard for thee to kick against the pricks Such was this speech here a speech of opposition and the opposition as ye shall observe is various for besides the opposition in the subjects speaking God spake and man spake The Rich man spake to himself and God spake to him here 's a manifold contrariety in the things spoken themselves and that in these particulars First The Rich man spake to himself by way of applause God spake to him by way of reproach Secondly The Rich man so spake to himself as that he did promise himself ease and pleasure and contentment God so spake to him as that he threatned him with dissolution Thirdly The Rich man promised himself ease and pleasure and contentment for many years God threatned him with dissolution that very night Last of all The Rich man did appropriate all this provided peace and comsort and contentment to his own soul God questioned who should have the things which he had provided we see the opposition before us Thus then 't is plain that God does not only interrupt men sometimes in their self conferences and pleasing imaginations but also does contradict them and goes contrary to them He confounds the wisdom of the wise he disappoints the devices of the crafty he brings to nothing the understanding of the prudent he scatters the proud in the imaginations of their own hearts he thinks not as they think neither are his waies like unto theirs There 's a manifest contrariety to them The Lord knoweth the thoughts of the wise that they are vain It were a very pretty thing if a man could but sometimes peep and look into mens closets and counting-houses and the secret Cabinets of their hearts and see what fine work there 's there now and then projecting One man cutting out to himself such a Lordship another such a dignity another such a preferment One man providing for this another for that another for a third thing each man promises to himself some great matter and that for some space of time and at last when all comes to all God comes in and takes them away when men have spun a fair Thread God cuts it and when men have woven a dainty Web God breaks it and when men have built them a brave and goodly Tower a Castle in the Air God overturns it overturns it c. according to that elegant repetition which we meet with in Ezek. Yea when they have raised their thoughts to the highest pitch that they can in that day their thoughts Oh
he must dye for all these This night shall thy soul be taken away from thee This we have set forth unto us in Ps 49.6 and so forward They that trust in their wealth and boast themselves in the multitude of their riches none of them can by any means redeem his Brother nor give to God a ransome for him that he should still live for ever and not see corruption for the redemption of their soul is precious and it ceaseth for ever So in Eccl. 8.8 No man hath power over the spirit to retain the spirit neither hath he power in the day of death and there is no discharge in that war If no man hath power not the rich man not the wealthy man not the man of a great estate let him get as much as ever he can grasp yet he shall never see death he shall never be able by his wealth to free himself from that All a mans riches are not sufficient to preserve his life Again not to save his soul When a man is to appear naked before the dreadful Tribunal of Christ and to give account of all the actions which he hath done whether they be good or evil It is not a whole world which will avail him or do him any good The treasures of wickedness profit nothing in Prov 10.2 Riches avail not in the day of wrath in Prov. 11.4 When God shall set home sin upon the conscience and proclaim his fierce wrath and judgment against a poor wretch when he shall pronounce a sentence of cursing and condemnation upon such a soul as has walkt perversly against him all the riches and estate and wealth which such a man is able to make they can never help him to peace There 's nothing but the blood of Christ apply'd here by Christ's Spirit which is here able to avail when a man 's going out of the world the world it self will then be made appear to be wholly insufficient and they now and then to have the least contentment from it which have the most portion in it Oh that I could but sufficiently fasten these things upon your hearts If riches cannot save a man's soul why should men hazard the loss of their souls to come by them why should men take so much pains and care as they do to obtain them why should men put so much trust and confidence and reliance in them surely men do not consider what their precious souls are Thou fool thy soul shall be taken away from thee Methinks this one word it should strike a serious horror and amazement into every mans conscience What is the hope of the hypocrite though he hath gained when God taketh away his soul In Job 27.8 What is a man profited though he gain the whole world and lose his own soul in Matth. 16.26 Or what will a man give in exchange for his soul as it is there also in that place All the tidings could have been brought were not answerable for sadness to this They shall take away thy soul from thee because that this taking away it was not a meet taking away but it had somewhat else at the end of it Take it away to punish it and take it away to torment it and take it away to inflict vengeance upon it It was not so much the separation of the soul from the body as the separation of the soul from the Lord that was that which was terrible and fearful and hideous indeed This is the first observation All the wealth a man has is not able to preserve his soul Secondly We may observe this that God takes away mens lives many times when they least suspect it This covetous wretch in the Text. thought least of death then when it was nearest unto him He was thinking of many years when he had not behind many hours he was thinking of his barns when he had a foot in his grave Thus it has been also with many others besides when they have been pleasing themselves in their enjoyments God has then taken away their souls when they have been promising and forecasting some great things to come to themselves God has then been preparing their deaths Thus it was with Belshazzar in Dan. 5.5 Whiles he was drinking Wine and praising the Gods of Gold and of Silver it is said in the same hour there was an hand writing came out against him and in that very night was Belshazzar King of the Chaldeans slain So likewise again Herod when he was sitting in his Pomp upon his Throne in his glorious apparel and priding himself in the shout and applause of the people it is said that immediately the Angel of the Lord smote him because he gave not God the glory in Acts 2.23 Thus it was also with Sisera whiles he was sleeping securely in the Tent Jael came upon him with an hammer and stroke a nail through his temples that he died And so I might instance in many other examples besides there 's nothing almost more usual This God will have to be that he may teach us that we are dependant creatures and that our times are in his hands that no man might think of himself more highly than he ought to think but think soberly and meekly therefore he usually disappoints men in their greatest expectations where they do not take him to counsel There 's nothing a surer evidence and fore-runner of any ones miscarriage than an absolute and peremptory determination upon any thing without reference to God No he will have us to know our selves to be but men and accordingly think of our selves This should therefore teach us to take heed of boasting of to morrow or of promising our selves any certainty and assurance in any thing below Alas for ought we know we may be stript and depriv'd of our lives and we know not how soon There 's nothing more ordinary among men than to resolve long before hand and to project to themselves what they will do for time to come And there is nothing more ordinary than for men in such cases as these many times to have their lives taken from them when men settle themselves in a condition as I may so speak and think when they are come to this they shall now be sure to make their mountain strong and think they shall never be moved as David said then 's the very time usually for God to disappoint them Therefore take heed of this setling and resolving afore-hand of any thing I know there 's a lawful forecast and providence which ought to be used and it is such as is both needful and commendable but take heed of this Soul take thy rest take heed of thinking thou hast goods for many years take heed of saying with Peter It is good to be here for then in all probability and likelihood art thou going away God will not have us to dream of rest in a place of disquiet nor God will not have us to think of certainty in a condition of
thee in the daies of thy youth and walk in the waies of thine heart and in the sight of thine eyes but know that after all these things God shall bring thee to judgment Preached at Mr. Bacon 's Reading at Gray's-Inn SERMON IV. LUKE 13.8 9. And he answering said unto him Lord let it alone this year also till I shall dig about it and dung it And if it bear fruit well and if not then after that thou shalt out it down Our blessed Lord and Saviour whiles he was conversant here upon earth was careful to apply himself to these persons whom he converst withall with the greatest Advantage that might be to their spiritual good not only by putting of them in mind of that which was to be done by them but also by calling them to an account of their Improvement of such Intimations And this is that which he does here in this Scripture which we have now before us where for the better and more effectual insinuating and working of his doctrine into them he does represent unto them spiritual Truths by common and ordinary resemblances and such kind of expressions as they were most familiarly acquainted withall These words are the speech of the Vine-dresser interceding with the Lord of the Vineyard in the behalf of his barren Fig-tree They are a Parable and so do carry somewhat more in them than is in the bare letter and sound The Exposition and Interpretation whereof is briefly this The Vine-dresser that 's the Minister The Vineyard that 's the Church The Lord of the Vineyard that 's God himself The barren Fig-tree that 's any fruitless and unprofitable soul within the vail of the Church or person or people which have not thriven under the Means of Grace and opportunities of being better which God hath been pleased at any time in his providence to afford unto them IN the Text it self there are two General Parts considerable First The Vinedresser's Petition and Request it self which he here notes Lord let it alone this year also Secondly The Terms or Conditions which his Petition proceeds upon and these are twofold The one is taken from himself Till I shall dig about it and dung it and the other is taken from the Fig-tree upon the supposition either of Amendment or Incorrigibleness If it bear fruit well if not then after that thou shalt cut it down These are the parts of the Text. We begin with the first of these parts viz. the Vinedresser's Request and Petition it self wherein again observe two things more First The matter of the Request or the thing it self which is sued and petitioned for and that is mercy and forbearance towards it Lord let it alone Secondly The Determination of the Time for the exercise and continuance of this forbearance and this for one year more This year also First To speak of the former viz. The matter of the Request or the thing it self petitioned for and that is the forbearance of the Fig-tree Lord let it alone This was begg'd and begg'd by the Vine-dresser in the behalf of it From whence we may observe thus much That it is the special work of faithful Ministers and Pastors and Labourers in God's Vineyard to divert and keep off that wrath and vengeance and judgment which he threatens and which is near to their people Thus does the Vine-dresser here in the Text The Owner of the Fig-tree which was God himself He had threatned it with destruction as he justly might for it's great unfruitfulness after so long and continued expectation These three years I come seeking fruit on this Fig-tree and find none Cut it down why cumbreth it the ground Now comes in the Dresser of the Vineyard with this seasonable Motion and Request in the very nick of time Lord I beseech thee let it alone and for this once be more favourable to it This is that which belongs to Ministers and Pastors in regard of their Office not only to be the Conveyers of Instruction but also of Protection Nor only to defend from sin but also from punishment This is that which we shall observe and find all along in Scripture as Joel 1.13 when there was a Famine brought upon the Land the Vine dried up the Fig-tree languished the Pomegranate withered c. Who are there invited to bewail it and lament it and mourn under it why ye shall see it is the Dressers of the Vineyard And that which were so not in the literal sense but in a spiritual Gird up your selves and lament ye Priests Howl ye Ministers of the Altar Come lie all night in sackcloth ye Ministers of my God These were they who were called upon to be sensible of the present Judgment And so again in the second Chapter of the same Prophecy of the Prophet Joel and the 17th verse c. Let the Priests the Ministers of the Lord weep between the Porch and the Altar and let them say Spare thy people O Lord and give not thy heritage to reproach Wherefore c. So Isa 62.6 7. I have set watchmen upon thy walls O Jerusalem which shall never hold their peace day nor night ye that make mention of the Lord as ye that are the Lord's Remembrancers keep not silence and give him no rest till he stablish and till he make Jerusalem a praise in the earth This was the practice of Moses that faithful servant of the Lord and Governour of God's people still upon all occasions when God's anger was kindled against his people he comes in and intercedes for them and speaks in their behalf that the Lord would be pleased to spare them and forbear them and shew pity towards them This was the practice also of Samuel as we may see an instance of it 2 Sam. 12.29 When the Israelites had committed a great sin and God had exprest his displeasure against them for it they desire him to pray for them and he does not refuse it as thinking himself engaged to it upon the account of that Office and place which he sustained as a Prophet amongst them God for bid that I should sin against the Lord in ceasing to pray for you The ground hereof is this First Because Ministers are middle persons as it were betwixt God and the people They mediate and deal betwixt both as it is declared expresly of Moses Exod. 19. v. 1. He told God the words of the people and he told the people the words of God He is a Prophet and he shall pray for thee as God said of Abraham to Abimelech in Gen. 20.7 This is one thing which makes for this work to be performed by them and then which we may add hereunto the Affection which does belong unto them from this Relation This it makes for it also When a Child is in any danger who should sooner speak for it than the Father When a Sheep is ready to be swallowed up who should sooner interpose than the Shepherd When a City is ready to
here made by the Vine-dresser in the behalf of the Fig-tree that is of the Ministers in regard of the Flocks belonging to them which is the Forbearance of them Let it alone The Second is the Determination of the Time for the exercise and continuance of this Forbearance and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This year also There 's a special Emphasis in this which is not to be passed by us We 'l take things as they lye before us and as they offer themselves to us to be handled by us And first This we have here intimated to us the Patience and Forbearance which is in God towards the sons of men for some time even of his own accord This also here in the Text it is a Relative particle which has respect to some former indulgence of this Lord of the Vineyard towards this Fig-tree whiles he says Let it alone now also it does imply that he had for some time let it alone already and so indeed he had as we may observe out of the foregoing verse He had spared it and let it alone for three years together in all which time he had looked for fruit from it but yet had found none That which we may observe from hence is this That the Lord does not presently proceed to Judgment upon people for their unfruitfulness but is willing and content for some time to let them alone and to stay waiting and expecting from them Here was one year looking for fruit and none then yet it is let alone He comes the next year and is also disappointed yet forbears it still one year more to try what it will do and is still disappointed and yet is still patient with it And this I say sets forth unto us the patience of God towards a people ere he proceed in judgement against them This is observable in him in divers instances and examples of it which we meet with-all in Scripture Thus it was with the Old World God did not presently bring the I lood upon them but gave them a fair warning of it long before Gen. 6.3 The Lord said My Spirit shall not alwaies strive with man for that he also as flesh yet his daies shall be an hundred and twenty years According to that of St. Peter in 2 Pet. 3.20 where it is said That the long-suffering of God waited in the daies of Noah whiles the Ark was in preparing And so for Israel he was very patient towards them 2 Chron 36.15 16. The Lord God of their Fathers sent unto them by his messengers rising up early and sending them because he had compassion on his people and on his dwelling-place But they mocked his messengers and despised his words and misused his Prophets till the wrath of God arose against his people and there was no remedy And so for Jerusalem our blessed Saviour expresses himself after this manner towards it O Jerusalem that killest the Prophets and stonest them that are sent unto thee how often would I have gathered thy children together as a Hen gathers her Chickens under her wings and ye would not Luk. 13.34 35 c. This the Lord is pleased to do upon divers considerations First out of his Nobleness and Royalty and Generosity of mind as we may so express it To shew that he does not take pleasure or delight in the death of sinners as he hath sometimes told us He loves not to destroy there where he can any way spare His long-suffering it is salvation and has that in the scope of it not only eternal but also temporal which does sometimes also follow upon it Therefore he loves to give them all the fair quarter and advantage that may be and which they are oâ—â—ble of from him There may be now and then in Trees some accidental Impediments upon them besides the natural barrenness of them which may perhaps for a year or so keep them from being so fruitful And therefore the Master of the Vineyard will not at the first cut them down but let them alone rather for a while that he may see how it will be with them and whether they 'l be constantly so yea or no. Secondly The Lord does thus with many people that thereby he may leave them so much the more inexcusable and may be justified in his proceedings against them when he comes to judgment indeed that all mens mouths may be stopp'd and that they may believe so much the more fully in God If the Lord should cut men off presently so soon as he is provoked to do it they would be ready to say he dealt too hardly and rigorously with them now therefore for a while does he forbear them Thirdly Sometimes to exercise this patience of the Vine-dressers themselves which labour and take pains about these Fig-trees God will hereby sometimes prove them and God will sometimes hereby trouble them as St. Paul observes it in himself from the non-proficiency and impenitency of the Corinthians 2 Cor. 12. ult And by his own patience and forbearance of such persons God will leave them his Ministers to a spirit of patience and forbearance in themselves in conformity to God's own example The Vse which we may make for our particular of this observation is briefly this namely that we should not therefore think our selves at any time to be wholly free or exempted from judgment because it does not presently light upon us for we may be mistaken in so thinking There 's many a man and there 's many a people which God spares it may be the first year and the second year and the third year and yet at last cuts off in the fourth spares in one hand and yet cuts off in another Forbearance is no acquittance as we use to say there 's a let us alone speaking even in anger and wrath and indignation as we find it hinted unto us in Hos 4.17 Ephraim is joyned unto idols let him alone But of this we shall have occasion to speak more hereafter out of the following words and therefore I shall pass it over here That 's one thing which is signified in this expression Let it alone this year also to wit some former forbearance which the Lord and owner of the Vineyard had vouchsafed of his own accord Secondly whiles he says here this year also here is implyed a further desire of continued patience and forbearance The Lord of the Vineyard as I shewed before had hitherto let the Fig-tree alone of his own disposition inclination Now the Vine-dresser desires him that he would do as much for one year more upon his request and intreaty for it From whence we learn thus much that those who are faithful Workmen and Labourers in the Vineyard of the Lord they desire as long as may be to keep off God's judgments from his people if they cannot wholly and absolutely prevent theâ— yet at least that they may for a while respite â—â—â—m and so lengthen out their tranquillity to them This
a gracious and a savourly spirit which has these things in the experience of them in it self That which others dispute a Christian feels which is the best Argument that can be brought in the world and most convincing of any other besides Non est disputandum de gustu There is no Argument can be brought against it But it must needs be acknowledged by all those that apply themselves to it The Errors in such Points as these are but the objections of a carnal heart and therefore the best way to confute them is to get the heart establish'd with grace which is the best decider and determiner of such Contrarieties as we now speak of This as it is necessary for all other Christians so especially for us who are Ministers and who are entrusted with the Mysteries of Christ as Stewards of them It concerns us especially to get some sense and experience of them and to have them wrought and rivited into our hearts that so we may say to our Auditors as our Saviour does here to Nicodemus in the following verse in this Chapter Verily verily I say unto thee We speak that we do know and we testifie that we have seen as being that which is like to carry the greatest efficacy and authority with it We being never so likely to perswade that to others which we have not first of all perswaded to our selves Thus shall we by the manifestation of the truth commend our selves to every mans conscience in the sight of God as it is in 2 Cor. 4.2 And so I have done with the third part of the Resemblance which is of the Spirit compared to the Wind in the Intricacy and Mysteriousness of it as to its proceedings and so with this whole Verse before us The wind bloweth c. SERMON XIII JOH 8.30 31. As he spake these words many believed on him Then said Jesus to those Jews which believed on him If ye continue in my word then are ye my Disciples indeed Our Blessed Lord and Saviour as it was still his care and practice to go about doing good so he still met with resistance and contradiction and opposition in that good which be undertook to do A clear instance whereof we have here in this present Chapter which we have now at this present time before us Where as we shall find through the whole current of it the perverse and obstinate Jews did still thwart him and quarrel with him about every thing almost that came from him There was nothing which he could utter though never so savoury and divine but they had somewhat to except against it and to censure in it whereby they turn'd that discourse which he ntended at first but for a Sermon at last to be a Controversy and Disputation and a satisfaction of them so far as they would be satisfied by him in those objections which they put unto him But yet for all this he had at last the better of them especially of some amongst them as faithful endeavors shall in conclusion find acceptance and success His Doctrine at the length it does touch them and prevails upon them And this verse which I have now read unto you is a Narration of this success As he spake these words many believed on him c. IN the Text it self we have two General Parts observable First The success of Christ's Doctrine upon those which were made partakers of it And Secondly The occasion of this success The success of it that we have in these words Many believed on him The occasion in these As he spake c. We begin with the first viz. The success of the Doctrine of Christ Many believed on him Wherein again three particulars more First the success it self and that was Faith they believed Secondly the nature of this Faith and that was justifying they believed on him Thirdly the subjects of it and they were many For the First the success it self that was Faith They believed Christ Preached and the Jews believed upon his Preaching There was a blessed and happy issue and success which followed upon his Ministry even to conversion it self And he which performed the one vouchsafed the other that so he might not labour in vain From whence we may note thus much That the Ministry of the word where it comes in the power of it shall be more or less always effectual There 's no Preaching but there shall be some Believing Our Saviour Christ as he was a pattern of the former so he made his Hearers and instance of the latter And we shall find it so in other places of Scripture where still some or other have been the better for the Ministry amongst them Though it is true a great many have been unfruitful and hardened no good at all wrought upon them yet other have been converted and brought home As Acts 28.24 Some believed the things which were spoken and others believed not So Acts 17.32 Some mocked others said we will hear thee again of this matter Rom. 11.7 The Election hath obtained though the rest were hardened This God will have to be upon these considerations First for the honour of his Gospel that that may not be altogether despised and undervalued Therefore there shall be some which shall embrace it and give entertainment unto it Though the Gospel have an excellency in it self independently upon the esteems of men yet God will further so far honour it as to make men to accept of it and while some oppose it yet others shall bear witness unto it by believing of it Secondly For the encouragement of the Ministers that they may not be disheartened in their labours if there should be no success at all they would think their labour to be in vain and would be very much taken off from it Now God delights in the encouragement of his Servants Thirdly For the accomplishment of his Election Acts 13.48 As many as were ordained to eternal life believed Where God propounds such an end to himself he will order all things tending to that end Now there is a people of Election and so consequently a people of Conversion This should therefore teach us which are Ministers to be diligent and constant in our work for we shall at last reap some fruit of our labours if not in some yet in others Either by gaining those which are yet in the state of Nature or else by confirming those which are already in the state of Grace either of which are very good works and sufficient recompence of all our pains This is sure That God's word shall not be in vain Isa 55.10 God never sends his Gospel any where but there is some good or other that comes on it and some or other are converted by it and brought home in that place where it is though not presently discern'd And that 's the first particular The success of Christ's Ministry it self which was the work of Faith in the Hearers The Second is the nature of this
better for them it was his Word that prevail'd Faith comes by hearing and hearing by the word of God as it is Rom. 10.17 This is the means which has prevail'd And it is enough to us that he has done so that so we may the better attend upon it Let not us herein be wiser than God and think we may do well enough without it and so despise and undervalue Gods Ordinance for it is that if any thing which must do us good They that despise Preaching they despise Conversion and Regeneration and the work of Grace and Faith to be wrought in them and so in conclusion even Salvation it self Therefore the Jews in Acts 13.46 which contradicted and blasphemed and put away the Word of God from them they are said to judge themselves unworthy of everlasting life As those who contemn the Means contemn the End to which those means are directed The Gospel is the power of God to salvation to every one that believes Rom. 1.16 That 's the first the determination of the Performance As he spake The second is the determination of the Doctrine those words It may carry a double reference with it either to the whole Sermon in general or else to some choice and special passages in the Sermon in particular If we take it in the first reference so we see how some one Sermon may be more succesful and effectual than another even in the mouth of one and the same Preacher Many of these it is likely they had heard Christ Preach divers times before but they were never wrought upon till now this Sermon did the deed with them which no other could effect and yet no question in its own nature as powerful as this The Lord has his own time and season for the making of his word powerful to us and what he does not at one time he is pleased graciously to bring about at another This teaches both Ministers and People to persevere and go on still in their work without despair Ministers as to the work of Preaching and People as to the work of Hearing both to wait for the stirring of these waters We cannot presently conclude of any Ministery to be unprofitable to us unless we will conclude it of all For if one Sermon does not perswade us another may God has a special hand and providence in these matters and in nothing more He orders the labours of his Servants and the words which come from them as may be most sutable to the occasions of that Auditory which is more particularly interessed in them so as to miss such a particular opportunity is sometimes to lose the very moment and season of Grace it self If the Jews had lost this Sermon of Christs though they had heard many other before it they had lost even the saving of their Souls for it was this Sermon that was effectual to their Conversion rather than any other Which I do not speak to this purpose as if there might never be an occasion of withdrawing from the Ministery which is set over us for such and such a time but that we be mindful upon what terms it be done by us not lightly and upon easie grounds as of vanity or inconstancy or courtesie for now and then it is a temptation of Satan preventing us from the hearing of such Truths as might nearly concern us and such a Sermon as in all probability might be most operative and effectual to us As he spake those words that is as he delivered that Sermon by carrying the reference of it to Christ's whole discourse for that time in general Secondly As he spake these words that is those passages in the Sermon in particular by carrying the reference of it to somewhat that immediately preceded And so there is this in it That it pleases God to make some speeches and passages in a Sermon more effectual than some others All that Christ had said before it wrought nothing with them but when he spake those words they then believed on him This is the case oftentimes with people as to the hearing of the hearing of the Word of God Thus it was with St. Peter's Converts Acts 2.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When they heard these things they were pricked at the heart that is What the Apostle had uttered to them immediately before So it is that which many can bear witness to for their own particular whether in point of either Conviction or Consolation that such a Word or Sentence in the Sermon was that which prevailed with them This is still matter of Direction to both parties whether Preachers or Hearers First for us that are Preachers that we look up to God for his assistance of us in every particular It is not enough for us to be watchful over our selves in some passages and neglectful in others no but attend to our work in all and as near as may be to every word that issues from us Secondly For those which are Hearers here is matter of Direction to them also First to keep up their attention the whole Sermon througout It is not sufficient for any to attend a little at the beginning of a Sermon and then afterwards to let their attention flag it may be to fall asleep or any other way besides to divert their minds forasmuch as in so doing they may perchance let slip that passage which does most chiefly and principally concern them and more peculiarly belong unto them as to the good and benefit of their Souls Look therefore as I said before we had need be careful how we miss such a Sermon which we are at any time called to hear so also in that Sermon how we miss such a particular Doctrine or Passage in it If the Jews had not heard those words as well as all the rest their Faith had been in danger of losing Again secondly for those which have observed some one passage in a Sermon to be more especially effectual to them here 's direction also for them namely that they would be sure often to meditate and to think upon it Of all other points besides such as these should be precious with them and daily thought of and ruminated by them forasmuch as those Truths which are the means of first converting us are commonly the most useful to strengthen us and confirm us after Conversion Et ex eisdem principiis nutrimur unde constamus as it is in Philosophy We are nourish'd by the same Principles whereof we consist But what were those words in particular which the Evangelist means that were thus effectual and which the Jews now hearing from the mouth of Christ believed on him This we must gather from the Context there we shall find two Doctrines especially the one concerning His Suffering and the other concerning His Authority and Call to the Work which he undertook First Concerning His Suffering in ver 28. When ye have lift up the Son of Man c. there 's the Doctrine of Christ crucified
Secondly Positively By taking of such courses and using of such kind of means as may scatter and remove it First There is a prevention of this inordinate trouble Negatively By withdrawing from such ways as may either occasion or foment it There are many who are full of Trouble and Perplexity and they may sometimes thank themselves for it as who willingly bring it upon themselves not only by provoking God to administer such occasions to them but likewise when they are administred already by prosecuting them and following them too far There are many that love to seed and nourish those humours in them when at any time they fall upon them and will be troubled because they will be There 's a piece of sullenness and pride oftentimes upon the Heart of the Sons of men from whence they think much to stoop to the providence of God upon them and so moulder away in discontent and peevishness of spirit as thinking themselves too good to luster for Him Again There are others likewise which from the same Principle of Pride in them though differently expressing it self think sometimes to bite in their Grief and to carry it outwardly to the World as being loth to own and acknowledge Gods hand upon them from whence as a Fire burning inward their Grief is so much the more increased and for want of a seasonable vent their Trouble is enlarged unto them Now we must take heed of either of these as we desire to have our Hearts in a quietness and tranquillity of temper Neither affectedly following Grief nor affectedly neither suppressing it This is a prevention of it Negatively in withdrawing from the Means of Advancement The second way of doing it is Positively in the taking of such courses with our selves and in the use of such kind of means as may properly from such kind of distempers as First by studying of the Word and psamises of God in His Word Psal 119.50 This is my comfort in my affliction thy word hath quickned me And Ver. 92. Vnless thy Law had been my delight I should then have perished in mine affliction We should be well acquainted with the Promises whether general as to all estates and conditions or particular in such particular circumstances and we should bring them home to our own cases and circumstances as we have occasion for them The comfort of a promise lies in the due and just application of it which accordingly we should be careful of Secondly Study the Attributes of God There is much sweetness to be found in them The Lord gracious and merciful abundant in goodness and truth c. Oh get a sweet taste and relish of these Taste and see that the Lord is good and gracious c. It is our ignorance concerning God which makes us oftentimes so full of perplexity They that know thy name will trust in thee for thou Lord hast not forsaken them that seek thee And to his Attributes joyn his Providence and expressions of himself in that Consider what God has done in former times and consider what he does still and see what a sweet connexion and agreement there is betwixt them He is still the same that ever he has been and what he has done heretofore for his Church he is ready to do the like still and for every particular person and member of it The Lords hand is not shortened that he cannot save Thirdly Let us betake our selves to Christ and shrowd our selves under his wings they are safe which are kept by Him and they have no cause to be troubled or dismayed There was a special emphasis in the Persons whom our Saviour here speaks unto which were his own Disciples Let not your Heart be troubled Those who have an interest in Christ they are in safe hands There are two things here to be done by us The one is to make good our interest and the other is to improve it We must make good our interest that we are indeed such as do belong to Christ and are indeed members of Him And we must improve our interest by having continual recourse unto Him Lastly We shall hereby keep our selves from this inordinate trouble and fear seizing upon us by labouring for a special measure and exercise of several Graces of Gods Spirit in us as tending and conducing hereunto I 'le instance in some of them as more remarkable First Meekness and Humility and sense of our own unworthiness and ill-deservings There 's no Creature so full of Trouble and distraction as a pround and haughty person such an one when any evil befalls him he is like a wild Bull in a Net or like a Bear robb'd of her Whelps as the Scripture sometimes uses such expressions as these are full of rage and fury and swelling and horrour and confusion Like the raging Sea casting forth mire and dirt as the Prophet Esay hath it Esay 57.20 But now on the other side humility and lowliness of Spirit it meets an affliction half way and so as I may say takes off the violence of it It closeth with God and his Providence and so thereby does very much lessen its own grief and perplexity when we shall consider we deserve more evil we shall be less troubled with that which we endure when we shall consider the grievousness of sin and how we trouble God with that we shall be better satisfied in the suffering of affliction and of Gods troubling of us with that where sin lies heavy affliction commonly lies light and is better sustain'd Secondly Faith and Dependance upon God this is a setling and quieting Grace which lifts the Soul upon its hinges again and puts it in frame Therefore let us labour for that and improve it and put it in practise It is not Faith so much in the Habit which does quiet and settle the Heart as Faith rather in the act and exercise of it Therefore set Faith on work and draw it forth all that may be by resting our selves upon God and relying upon his Power and Goodness and Truth which he has manifested to us I had fainted unless I had believed says David Therefore wait on the Lord be of good courage and he shall strengthen thy heart Wait I say on the Lord as he there infers upon it in Psal 27.13 14. And to encourage us further herein consider that the more we do so the more we may do so and the more cause we shall have to do so Faith helps it self by the Acts of it And God himself also rewards the Acts of it by giving further encouragements to it therefore determine and resolve upon it and that also in the greatest straits and difficulties that may be Although the Fig-Tree blossom not nor Fruit be in the Vines the labour of the Olive shall fail c. Yet I will rejoyce in the Lord c. Faith it sticks at nothing because it is founded upon the Power of God himself with whom nothing is impossible Thirdly Innocency and
Thirdly therefore There is his coming at the last day to judg the World This is the coming indeed which is here intended by him and is now to be taken notice of by us as a grand and principal Article of our Christian Faith This is that which we find to be declared by the Angels at the very instant of his Ascension Acts. 1.11 This same Jesus which is taken up from you into Heaven shall so come in like manner as ye have seen him go into Heaven Come and come in like manner that is as really as conspicuously as gloriously Therefore it is usually exprest in Scripture by the name of his appearing When Christ who is our life shall appear Col. 3.4 Who shall judg the quick and dead at his appearing 2 Tim. 4.2 To them that look for him he shall appear the second time c. in Heb. 9.28 This coming and appearing of Christ after this manner is very requisite upon a very good account As namely for the fulfilling af all the testimonies which are made to this purpose It is that which Christ promises to us here in this Text and it is scatered as I have shewn already in sundry other places of Scripture now therefore it must needs be so that the Scripture may not be broken Forasmuch as no tittle of God's word shall ever be abolished or diminished or fall to the ground Then it follows also from the condition of wicked men who must be reckoned withal and brought to judgment We see here in the World how men carry it by living as they list What wrong and injustice and oppression and violence there is amongst them What looseness and profaneness and wickedness and all manner of impieties Now these things will not always hold thus however men think they will do so There will a day of account come at last and Christ himself will therefore come to call men to to this account and it is very requisite he should do so God hath appointed a day in which he will judg the World in righteousness by that man whom he hath ordained that is to say by Jesus Christ as the Apostle Paul tells the men of Athens Acts 17.31 And therefore must this man come for the execution of this judgment thus ordained And then again also Christ will thus come for the accomplishment of his work of Redemption towards his Elect in the full effects and consequents of it That as he has redeemed their souls from sin so he may also redeem their bodies from corruption And as he is contracted already to them so he may further consummate and perfect his Marriage with them and as it is exprest afterwards in the Text which in its place we shall come unto that he may receive them and take them to himself These and the like considerations do enforce this second coming of Christ which is here signified to us This for the better amplifying of it to us is considerable in all the circumstances attending them First He will come visibly He will come so as to be seen Tha we had before hinted to us in the word appearing And it is sutable to some other places as Rev. 1.7 Behold he cometh with clouds and every eye shall see him even those that pierced him c. 2 Thef 1.7 The Lord Jesus shall be reveald from Heaven with his mighty Angels He shall come in state and he shall come in pomp and he shall come with great solemnity Jude ver 14. Behold the Lord cometh with ten thousands of his Saints to execute judgment upon all Thousand thousands stood before him and ten thousand times ten thousand ministred unto him the Judgment was set and the Books were opened Dan. 7.10 Secondly He will come unexpectedly He will come when people do not think of him or are aware of his coming Come perhaps before they do some of them desire or wish for his coming Behold I come as a thief says he And therefore blessed is he that watcheth and keepeth his garments lest he walk naked and they see his shame And so 1 Thess 5.2.3 Your selves know perfectly that the day of the Lord so cometh as a thief in the night For when they shall say peace and safety then sudden destruction cometh upon them as travel upon a woman with child and they shall not escape The certain time of Christ's second coming is unknown to us Matth. 24.36 Of that day and hour knoweth no man no not the Angels in Heaven but my Father only Watch therefore for ye know not what hour your Lord doth come as it is accordingly enforced in the 42d verse of that Chapter Yet Thirdly He will come quickly too There 's that also signified in Scripture speaking of his coming In Rev. 22.12 Behold I come quickly and my reward is with me to give to every man according as his work shall be And again in ver 20. to put it out of all doubt Surely I come quickly Here in the Text according to the Greek which is in the Original it is exprest in the present tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do come as if he were come already So ready is he to come and as it were near at hand The Lord is at hand Phil. 4.4 And the Judg standeth before the door as it is Jam. 5.8 9. And thus we see t is coming of Christ both in the thing it self and in the circumstances of it The consideration of this Point is thus far useful to us First as it is matter of great comfort and encouragement to us in our present estate and condition here in the world That which is the scope of the Text should be the use of the Doctrine which the Text does exhibit to us Now we see what that is namely to chear and satisfy the hearts of the Disciples upon Christ's going away from them And so it should be likewise with our selves here in our pilgrimage and in our or phanage as I may so call it It is true that Christ is gone but he is not lost because he is gone cum ammo revertendi with a mind and purpose of reurning again which is matter and ground of very good satisfaction to us To part with our friends absolutely so as never to meet with them more that has some kind of irksomeness with it and we know not well how to digest it but when they promise us to return again to us we do then more easily dismiss them Why this now here is the case betwixt our Blessed Saviour and his Disciples and in them towards all his children He goes away so as to come again It is not a final farewel but only a temporary retirement and withdrawing of himself And that as we have heard before out of the fore going verse for our benefit and advantage that he may prepare a place for us This is the end of his departure The end for which And the end in which The end for which it is so order'd
c. Thirdly There is also here considerable the relation of a Master and his Servants Servants they are to be with their Masters that so they may the better attend them and be serviceable to them And thus now are we also to Christ and for this purpose likewise to be with him As Christ himself also urged and carried it Joh. 12.26 If any man serve me let him follow me And where I am there shall also my Servant be If any man serve me him will my Father honour Thus in respect of all these relations Where Christ is there shall also be Christians The proper Use which we are to make of this Doctrine is that which the Scripture if self teaches us to make of it in the Apostle Paul's own advice 1 Thess 4.18 Wherefore comfort ye one another with these words Comfort your selves and comfort ye one another both are to be done by us And the one making way for t'other When we have first by prayer and meditation wrought these ruths into our own hears and suck'd out the comfort of them we shall from hence be so much the more inabled to comfort others with the comforts wherewith we our selves are comforted of God 2 Cor. 1.4 And there 's a great deal of comfort which may be drawn from such Points as these are Especially if we shall take this Passage in the full Tatitude and extent of it as it becomes us to take it Not only as to an identity of place but also as to an identity of condition which is likewise to be understood in it as belonging unto it That where I am there ye may be also And that as I am so ye shall be also Believers as they shall be in the same house as it were with Christ so they shall likewise be in the same estate which is a state of Glory and Bliss According to that of the Apostle 1 Joh. 3.2 We know that when he appears we shall be like him for we shall see him as he is Christians they are predestinated to be conformable to the Image of Christ as in other things so also in this Therefore says the Apostle It is a righteous thing with God to give to you which are troubled rest when the Lord Jesus shall be revealed from Heaven And when he shall come to be glorified in his Saints and to be admired in all them that believe 1 Thess 2.7 Now what a comfort are such Points as these to a gracious and spiritual heart It is comfortable in all the roubles and pressures of this present life and the manifold sad conditions which God's children are in here in the World in Banishment in Imprisonment in Desolation in want of place of abode That there is a place prepared for them where they shall rest with Christ himself and fare even as he himself does It is comfortable as to present desertion and as to God's withdrawing of himself from his people and seeming as a stranger to them That there will a time one day come when they shall meet so together as never to be separated from each other They shal ever be with the Lord and he also ever with them So likewise As to the thoughts of death and dissolution it is comfortable here also That though body and soul be divided and severed from each other for a time yet they shall be both joyned together at last and both to Christ And we may reason from Christ to our selves By considering in what condition he is together with what we shall be in also in reference to him Therefore as he is risen from the Grave so likewise shall we As he is ascended up into Heaven so likewise shall we As he is in full glory and happiness both of Body and Soul so we in due time shall be likewise He shall change our vile bodies that they may be made like to his glorious body c. Those that are made like to Christ here in regard of Grace have his image of likeness upon them they shall be made like Christ also hereafter in regard of Glory being changed into the same image from glory to glory 2 Cor. 2.18 Last of all it is comfortable also in respect to Christian Friends in their departure here one from another that they shall at last be sure to meet together again and never part for their being always with Christ it does consequently infer their being also always one with another Besides they shall all be in the same place where Christ himself is And as the Members shall not be disjoyned from the Head so neither shall they be disjoyned from one another but be all of them together And so now I have done with this whole Verse in both the parts of it the intermediate Promise and Vltimate And if I go I will come again and receive you unto my self that where I am there c. SERMON XX. JOH 1.18 No man hath seen God at any time the onely begotten Son which is in the bosome of the Father he hath declared him Of the Equality of the Son of God with the Father we heard in part the last day out of that Scripture which was then at that time handled by us In this Scripture we have our Saviour instructing and informing us in the things of God who by how much the nearer he is to him the better is he accepted with him and so consequently the better able to acquaint us with him also in the midst of our own ignorance and incapacity And this is that which we have here offered unto us in this Verse which I have now read unto you No man hath seen God at any time c. IN the Text it self there are two General Parts considerable First a Defect premised Secondly a supply of this Defect propounded The Defect premised we have in these words No man hath seen God at any time The Supply of this Defect that we have in those The onely begotten Son who is in the bosome of the Father c. We begin with the first of those Parts viz. the Defect which is here premised No man hath seen c. This is agreeable to some other places of Scripture besides which have the same or like expressions in them In 1 Joh. 4.12 we have the same words expresly No man hath seen God at any time and in 1 Tim. 6.16 that which is equivalent where St. Paul speaking of God says He dwells in that light which no man can approach unto whom no man bath seen nor can see And in other places he is called the Invisible God This will require a little Explication from us because at the first hearing of it it seems to be repugnant and opposite to some others as declaring the contrary as if God indeed both might and had been seen Thus we read of Moses Exod. 33.11 that God spake with him face to face Panim elpanim and Num. 12.8 mouth to mouth Peh el peh a-mareeh apparently or visibly after
action in us are by our fall miserably depraved what therefore can be expected concerning the actions which do proceed from them These principles are the several faculties and powers of the soul of man which are distinctly to be examin'd by us to this purpose First The mind and understanding of man is sadly darken'd If the understanding be bad the will cannot be good as much depending upon the understanding and following the ultimate and punctual dictates of it The sight of the body is the eye says our Blessed Saviour If therefore thine eye be single thy whole body shall be full of light but if thine eye be evil thy whole body shall be full of darkness And if the light which is in thee be darkness how great is that darkness Matth. 6.22 23. Where from the sight of the body is argued to the sight of the soul Because what the eye is to the body the same is the understanding to the soul Now the understanding of all men by nature is very much corrupted and left in the dark This St. Paul speaks to the Ephesians Ye were sometimes darkness but now ye are light in the Lord Eph. 5.8 Sometime when was that namely in the time of your natural condition and before conversion not only dark but darkness it self And so concerning the Gentiles he says that they were darkned in their understandings through the ignorance that is in them that is which is inherent in their natures Eph. 4.18 The mind of man through corruption does lye under a double ignorance Frist of the true and chiefest end and Secondly of a fit application of the means to this end It is ignorant of the true and chiefest end namely of God himself to whom all humane actions are chiefly and ultimately to be directed And it is ignorant also of the means which tend to this end or if it have at any time some general apprehensions of them whereby it knows them as we say in Thesi yet in hypothesi pro hic nunc upon this particular occasion and in these present and particular circumstances so it knows not the manner of applying those means to the end as it ought to know And this depravedness and corruption of the understanding does the Scripture every-where declare as Rom. 1.21 22. They became vain in their imaginations and their foolish heart was darkned Professing themselves to be wise they became fools 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned 2 Cor. 3.5 We are not sufficient of our selves to think any thing as of our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to find it out by our reason namely in spiritual things but our sufficiency is of God Gen. 6.5 Every imagination of the thoughts of man's heart is only evil and that continually Rom. 8.5 6 They which are after the flesh do mind the things of the flesh but they that are after the Spirit the things of the Spirit For to be carnally minded is death but to be spiritually minded is life and peace Where the very understanding of the flesh is said to be enmity against God and death it self This for the corruption of the understanding But Secondly The will it is no less corrupted or depraved neither but has also a proper and peculiar depravation belonging unto it so that though the understanding should judge of things a-right yet without a peculiar work upon it as it now stands by nature and without a special work of Grace upon it it would not yet follow the dictate of the understanding truly enlighten'd but by a strange perversness would reluctate and hold off from it The will which is the governess of all our actions and the commander of the whole person is as much depraved as to the desire of good as the understanding is to the knowing of it and refuses to do that good which the understanding is sometimes convinced of and shews that it is to be done by it being desperately carried and enclined to all manner of evil From the corruption whereof together with the corruption of the understanding with it this business of free-will it must of necessity fall to the ground As because it is necessary for a man to go on both his legs therefore he must needs limp if he fail but only in one of them but if both his legs fail him he is then downright lame indeed and a perfect cripple Even so is it here the blindness of the understanding were enough to take a man off from the doing of what is good consider'd alone but the perversness of the will joyned with it does perfectly disenable him indeed Now this is here further observable and considerable of us Jer. 17.9 The heart is deceitful above all things and desperately wicked who can know it Eph. 2.3 We all had our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind we all that is in the state of corrupt nature and doing the wills of the flesh and of the mind whereto may be referr'd that Gal. 5.16 Walk in the Spirit and do not fulfil the lusts of the flesh And so Rom. 2.24 He gave them up to uncleanness through the lusts of their own hearts Ye see then the force of the argument An evil tree cannot bring forth good fruit as I have shewed before Now an evil tree is an evil man or an evil will as Austin interprets it Now the will by original sin is turn'd from God to the creature and so altogether indisposed and disenabled to any spiritual good Thirdly The higher and superior part of the soul namely the understanding and will which are the principles of humane actions being wholly corrupted and depraved this poyson it does farther spread it self to the inferior faculties Hence is that great strise betwixt the sense the appetite and reason which the Apostle Paul himself complains of Rom. 7.23 I see another law in my members rebelling against the law of my mind and leading me captive to the law of sin which is in my members See here rebelling or fighting against a word of wars And again leading me captive a word of triumph Hence all the affections in man since his fall do not follow the commands of reason but rather prevent reason it self bind it and tye it up and lead it captive whithersoever they are carried Now let us lay all these things together The understanding hath lost its light and is overshadowed with darkness The will hath lost its rectitude and is fill'd with perversness The inferior appetite hath lost its subjection and delights in rebellion And so the whole man in this latitude is spiritually dead How then can he possibly thus dispose himself to any thing which is good or by the power of his own free-will produce any spiritual good action Surely as every natural
most suitable to this present occasion hereby to take off our minds from such extravagances as they are apt to fasten upon and to keep them within the bounds of temperance and sobriety and moderation of Spirit From this answer which our Blessed Saviour makes to his Beloved Disciples upon the question which they put unto him about the time of his coming in Glory and restoring the Kingdom to Israel It is not for you says he to know the times and seasons which the Father c. IN the Text it self there are two General Parts considerable First here 's somewhat which is implyed Secondly here 's somewhat which is exprest That which is implyed is this That there are certain times and seasons which the Father hath put in his own power That which is exprest is this That it is not for you to know them We begin with the first of these parts viz. That which is implyed or supposed that there are certain times and seasons which God hath put in his own power Put in his own power that is which he hath appropriated to himself both to order and to dispose them as also to know them and to make them known This is that which is here I say implyed and taken for granted that such times and seasons there are And we may reduce them to a threefold head or specification First the times and seasons of the whole World consider'd in general Secondly the times and seasons of such and such Kingdoms and States in particular Thirdly the times and seasons of such and such men and persons in the individual The times and seasons of all and each of these the Lord as we have nâ—â—â—xplain'd it hath put them all in his own power In his own power to order them and in his own power to discover them and to reveal them as himself pleaseth First the times and seasons of the whole world consider'd in general God hath assumed them and appropriated them to himself in this behalf As it is he that first made the world so it is he alone also that governs it and that provides for the administration of it He set a time for the beginning of it and he hath set a time also for the ending of it and for a period to be set unto it And he orders and disposes of all the affairs and the transactions of it Thus Acts 17.24 26. God that made the World and all the things therein seeing that he is Lord of Heaven and Earth and hath made of one blood all Nations of men for to dwell on all the face of the earth he hath determined the times before appointed and the bounds of their habitation And again in ver 31 of the same Chapter it is said that he hath appointed the day wherein he will judg the World in righteousness c. Seconly The times and seasons of such and such Kingdoms and States in particular these are also set and appointed by God himself It is he that gives being to them it is he that gives them abidance and continuance and it is he that determines them as he sees cause for it He encreaseth the Nations and he destroyeth them he enlargeth the Nations and straitneth them again as it is in Job 12.23 In Deut. 32.8 It is said that the most High divided to the Nations their inheritance he separated the sous of Adam and set the bounds of the people according to the number of the children of Israel In Dan. 2.20 21. Blessed be the name of God for ever and ever for wisdom and might are his and he changeth the times and seasons c. And again in Dan. 4.17 25 32. That thou mayst know that the most High ruleth in the Kingdoms of men and orders them and disposes them as he pleaseth Take the most slourishing Kingdoms and Empires that have been ever in the World and they have had their period set them by him and the date of them hath continued no longer than he hath pleased to continue it to them neither their wisdom nor riches nor power nor any thing which hath been eminent in them hath been able any further to uphold them and to sustain them and to keep them in being than as God himself hath been willing to support them and keep them up When he has once written vanity upon them they have diminished and come to nothing Thirdly The times and seasons of such and such men and persons in the individual these are determined by God likewise and he hath set them in his own power My times are in thy hand says David Psal 31.15 And therefore he goes to God alone for the discovering of them to him Lord do thou make me to know my end and the number of my days that I may be certified how long I have to live or that I may know what time I have here in Psal 39.4 He goeth to God who had set his time As it is also in Job 14 5. As for man his days are determined the number of his mouths are with thee thou hast appointed his bounds that he cannot pass All mens times are put in God's own power This they are both in regard of the space of them as also of the quality of them whether good or bad whether prosperous or afflicted whether days of rejoycing or days of mourning they have all of them their condition set them by God himself who has the regulating of them All this comes to this purpose to shew us what great cause we have to wait upon God and to have recourse still to him upon all occasions to stand in awe of him and to fear and tremble before him as upon whom we mainly and chiefly depend for what we are in all considerations we are not at our own disposing nor can we command one minute to our selves if we would never so fain These are such things as God takes to himself as his own peculiar and prerogative to dispose of and therefore it concerns us especially to own and to acknowledg him in them as the orderer of them whether as to the World in general or as to the Land in special or as to our selves and our own persons in particular to see and take notice that the times of all are set by him and therefore we have need of his favour in reference to them He who is the Lord of our times he should have the command of our services That 's the First Part of the Text which is considerable of us namely that which is implyed or supposed That there are certain times and seasons which God hath put in his own power The Second is that which is exprest and that 's this That it is not for you to know these times and seasons It is not for you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This it may admit of a threefold sense or explication First it is not proper for you it is not your business Secondly it is not profitable for you it is not
your interest Thirdly it is not possible for you it is not within your reach First It is not for you that is it is not proper for you it is not your business that you should know the times and seasons which are here spoken of it belongs not to you For the right understanding of this Point we must be mindful of the Context and coherence the occasion of uttering this speech and the limitation wherewith it is uttered It is not said it is not for you to know any times or seasons at all for that they might but with this explication and restriction which the Father hath put in his own power And it refers to the present occasion whereupon these words were spoken The occasion as we may see in the verse immediately foregoing was this The Disciples being now met together after Christ's Resurrection and immediately before his Ascension put this question to him whether or no he would now at this time restore again the Kingdom to Israel Now our Saviour puts them off from this curious and pragmatical enquiry by this general and indefinite answer It is not for you says he to know the times and the seasons namely such times and seasons as you may enquire after as being those whom the Lord hath reserv'd and kept close to himself For the better handling therefore of this passage according to the threefold illustration of it which I have now mentioned there are two things here considerable of us First how far and in what sense it is indeed proper for us and does belong to us to know the times and seasons And Secondly how far forth it is improper and impertinent to us and such as wherein we are not concern'd First to speak a little of the former how far it is proper If we take the times or seasons and the knowledg of them in some kind of sense so it is very proper for us to know them and to be acquainted with them and it is very improper and absurd for us sometimes to be otherwise As First Take it in a natural sense to know the times and seasons so it is proper enough for us as of day and night seed time and harvest winter and summer and the like These it is true they are such as God hath put in his own power for the ordering and disposing of them but yet they are not such as he hath reserv'd and kept to himself but has coâ—â—unicated them also to us and accordingly we may pertinently observe them and take notice of them for the doing of such actions in them as are proper and pertinent to them and the improving of the opportunities of them as sowing and plowing and reaping and such things as those which do depend upon their proper times and seasons Secondly Take it in a civil sense and it concerns us to know the times and seasons thus likewise The times for trade and traffick and merchandise and buying and selling to be acquainted with these And so the times for war and for peace as Solomon tells us there are times for both Eccl. 3.8 It is not enough to study these also and to have the knowledg and apprehensions of them and the rather because unseasonableness in these hath a great deal of danger and hazard with it Thirdly Take it also in a spiritual sense and it is also both pertinent and necessary and such as God requires of us that we should know the times and seasons here more especially And that as to all kind of purposes which are considerable in them To know the seasons of Grace and the opportunities of Salvation and the times of improvement This is that which is very requisite and needful for us and the contrary hereunto is that which is sometimes condemn'd in Scripture As Jerusalem Christ lays it to her charge that she knew not the time of her visitation Luke 19.43 And the Lord complains of the people in Jeremiah That whereas the Stork in the Heaven knoweth her appointed times and the Turtle and the Crane and the Swallow know the time of their coming yet his people know not the judgment of the Lord either to discern it or else to improve it Jer. 8.7 So Eccl. 9.12 Man knoweth not his time c. Again on the other side we find it commended in the children of Issachar that they were men that had understanding of the times to know what Israel ought to do 1 Chron. 12.32 To speak distinctly in this Point There are divers things pertaining to the times which it concerns all men that live in them to know and to give heed unto as most proper for them First The sins and the miscarriages of the times to know them and to understand them This belongs to all good Christians that will approve themselves to be that which they should be to observe what errors and false opinions are in such times prevailing to observe what lusts and corrupt practises are in such times reigning this it concerns all men to know and to be well-advised of And that upon this account especially both that they mourn and be troubled for them as also that they may the better avoid them and take heed of them and not be ensnared or entangled any thing with them As the Apostle Peter expresses it to this purpose to those to whom he wrote 2 Pet. 3.17 Ye therefore beloved seeing ye know these things before beware lest ye also being led away with the error of the wicked fall from your own stedfastness c. Look as in times of sickness and distempers men desire to know the diseases and maladies which are most raging in those times that so they may take antidotes against them and if they can keep themselves from them so likewise in times of sinfulness and corruption they should desire to know the wickedness of the times and to discern the several miscarriages of them that so thereby they may escape them which otherwise if they look not better to it they 'll be unlikely to do Secondly The judgments and calamities of the times it is for you to know them also to know that is to observe and take notice of God's chastisements and corrections and that also as we are here to take it with a special reference and respect to the former to see how such and such judgments are inflicted for such and such sins and to observe the analogy betwixt them In Prov. 28.5 It is said that evil men understand not judgment but they that seek the Lord understand all things And again Isa 26.11 Lord when thy hand is lifted up they will not see c. Which is not so much to be understood in regard of the things themselves but rather in regard of the application and due improvement of them Men cannot but see the judgments and afflictions themselves whatsoever they be in one kind or another these are such as are manifested to their very senses but they do not see them so as
which are more useful and necessary for us to be known by us which we should labour to know The naughtiness and deceitfulness of our own hearts the depths and decrees of Satan the will and pleasure of the Lord and what is acceptable to him To know God and to know our selves and to know the things that concern our everlasting peace and salvation But to know the times and seasons in this sense as we have explicated it it does not concern us to know them nor to labour or endeavour to know them and to be acquainted with them And that so much the rather upon this account that so we may the more vigorously apply our selves to those other things which I have now mentioned as are more needful to be known by us For this we may observe in daily experience that superfluities and impertinencies they do usually expel necessaries whiles mens time and days is employed in those things which are of less consequence they commonly omit and neglect those things that are of greater importance And so amongst the rest it it here in this particular which is one main reason as we may conceive why Satan does oftentimes put men and fasten them hereupon that so whiles their minds are taken up about enquiries after the time they may the more easily neglect the thing and the business which the time it self does especially refer to Therefore we should from hence be awakened from the prevention of this curiosity in us and what God would not have us to know And that may be one improvement Secondly As it meets with mens curiosity so it also meets with their presumption As with their curiosity in enquiring so especially with their presumption in resolving and concluding hereupon It is not for you to know it therefore it is not for you to determine it There are a great many persons sometimes who do not only make a search into this mystery but also now and then do absolutely and positively fix it and set it to such a particular time and year of the world As to some to four some to five hundred years after Christ some to the six-thousandth year of the World and some also to this present year of sixteen hundred sixty-six after Christ And there are divers that do fasten it here but all both in one and t'other speak by rote and have no solid ground making for them It was a Point which the Church of God was troubled withal by some kind of persons even in the Apostle Paul's time as we may see by what he writes to the Thessalonians in 2 Ep. 2. ver 2. Where he beseeches them that they would not be soon shaken in their minds either by word or by spirit or by letter as from him as if the day of Christ were at hand for it was not so Where we see how both some did then suggest it as also how the minds of Believers were troubled at it And he gives them a reason against it and that was because the man of sin that is Antichrist was not yet revealed as we may see in the following verses of the Chapter Now as there were reasons against that time so there are also as good reasons against this As then that the man of sin was not yet revealed so now that he is not yet destroyed There are divers passages and providences which are necessarily antecedent to Christ's coming which are not yet accomplish'd as the fall of Antichrist the calling of the Jews the fulness of the Gentiles and the Preaching of the Gospel of the Kingdom in all places of the world These and the like considerations do make against the fixing of it to this particular time And therefore it should take us off as from all curious inquisitions so all peremptery determinations Because as it is here exhibited to us It is not for us to know the times and seasons c. But yet that we may still further understand our selves in this present business It will not be amiss for us to take in these further hints and animadversions with us First It is not for you to know but it is for you to believe not to know the time but yet to believe the thing to believe that this day will come though we know not when it will come There are abundance of people in the world who are so far from fastening upon any particular time for Christ's coming to judgment as that they are ready to think with themselves that there is no time for it at all that because he is not come yet that he will come never Thus the Apostle Peter foretells us of the scoffers that should be in the last days walking after their own lusts who should say where is now the promise of his coming for since the Fathers fell asleep all things continue as they were from the beginning of the creation 2 Pet. 3.3 4. And too many such scoffers as these there are in these days of ours who do not believe any such thing as this is nor are really perswaded of it but we must take heed of such a mind as that is It is not for you to know but 't is for you to believe Secondly It is not for you to know but it is for you to expect not to know justly when it will be but to wait the time for the being of it And because we do not know therefore to wait to be always upon our watch and in readiness against the coming of our Master Watch therefore because ye know not in what hour the Lord will come and ye know not the times and seasons of being called to a final account whether he will come at evening or at midnight or at morning Especially which is here very considerable as to any man's particular time and season for that cannot belong to any man whosoever he be That 's the end of the World to such a person which is the end of his particular life in it And therefore let the general day of Judgment be where it will be he may be sure the day of his particular judgment cannot be very far off And it concerns him to be always in a waiting and expectation of it As Job resolved for his part All the days of my appointed time says he will I wait till my change cometh Job 14.14 It is not for you to know when it will be but it is for you to live as if it should be out of hand This present year which is now upon us we should so order and dispose of as to our lives and conversations as if we did verily and assuredly know that Christ would this year come to judgment This Doctrine of the uncertainty of his coming is not to cherish our security but rather to provoke our affection It is to be supposed and taken for granted that he will come at last and therefore what manner of persons ought ye to be in all manner of conversation and godliness looking for and
therefore we should do all we can which may be useful and successful hereunto this we may be according as we do more effectually set home this point which indeed has so much comfort in it as in the place before-cited the Apostle gloried in nothing more than he did in this as being that indeed which is the chiefest matter of glorying and which does contain the greatest sweetness and comfort in it and that may be laid open to us in sundry respects First As keeps Christs death us from the wrath of God and purchases peace to us with God the Father for that it does as we may see in Col. 1.19 20. It pleased the Father that in him all fulness should dwell And making peace through the blood of his Cross to reconcile all things to himself c. So Isa 53.5 6. The chastisement of our peace was upon him and by his stripes we are healed Again Rom. 5.10 we are said to bereconciled unto God by the death of his Son what greater happiness can befall us than for God and us to become friends who were once at variance one with another this is purchased by Christ crucified and we have now boldness to enter into the Holiest by the blood of Jesus as it is in Heb. 10.19 and Rom. 3.25 Whom God hath set forth as a Propitiation through faith in his blood c. Secondly It obtains to us peace with Angels and all other Creatures besides whether in Heaven or Earth whiles we remain in a condition of sin as God himself is our enemy so every thing else besides is ready to take up his quarrel against us and all the Creatures have hence an enmity to us but now by the Blood of Christ there is peace made for us with these also as we may see in that place above alledged It pleased the Father by the blood of Christ to reconcile all things both in heaven and in earth This makes us to be at league with the stones of the earth and with the beasts of the field c. as it is in Job 5.23 c. Thy Tabernacle shall be in peace c. Thirdly It frees us from the power and dominion of sin The Blood of Christ purgeth us from all sin not only from the guilt but the stain 1 Joh. 1.7 Christ by his death hath weakened and debilitated sin in us that it should not now have that strength in us This the Apostle hath fully intimated unto us Rom. 6.6 Knowing this that our old man is crucisied with him that the body of sin might be destroyed that we henceforth should not serve sin There is a power in Christ crucified to crucifie and kill sin in us Now therefore look what comfort there is in this as there 's a great deal to those who are sensible what sin is the same comfort is there in such a Doctrine as this which does mention and declare this unto us Fourthly It frees us from the power and tyranny of Satan He has hereby spoiled principalities and powers and made a shew of them openly triumphing over them in his Cross Col. 2.15 The Papists put a great deal of efficacy in the Material Cross and the signing of their selves with the figure of it as if that had such a power in it for the driving away of unclean spirits nay but this rather invites them they laugh at such a foppery as this That which terrifies them indeed is the vertue and power of the Cross and that conquest which Christ by his death hath obtained over them so that now Satan himself is but a vanquished enemy Indeed he may for a while molest them for their exercise and trial in the world and therefore we are still said to fight against Principalities and Powers but as for excluding them from eternal salvation this he is not able to do God shall tread him under our feet Rom. 16.20 c. Fifthly From bondage and thraldom to the Ceremonial Law Christ crucified frees us from hence Blotting out the hand-writing of Ordinances c. Col. 2.14 And again that no man may judg us for meats c. So Act. 15.28 We have nothing now but necessary things upon us and such burdens as these are are taken off from our shoulder Sixthly It frees us from the inordinate fears of death and final dissolution thus 1 Cor. 15.55 Oh death where is thy sting O Grave where is thy victory Thanks be to God through our Lord Jesus Christ c. And again Heb. 2.14 He hath destroyed him that had the power of death the Devil and delivered them who through fear of death were all their life-life-time subject to bondage c. Christ has taken out the sting of this Serpent and drunk the dregs of this cup. Now this Doctrine containing so much sweetness and comfortableness in it what does from hence follow but that accordingly it should be a principal part of our Ministry to dispense it The Apostles still aimed at the joy and comfort of Gods people 1 Joh. 1.4 These things I write unto you that your joy may be full And my joy is the joy of you all 2 Cor. 2.3 c. And that 's the second Consideration as it is a Doctrine of the greatest comfort Thirdly As it is a Doctrine of the richest and most abundant Grace for it contains in it the exceeding love of God towards mankind and the hight of his mercy towards us In Christ crucified there 's a combination of all the riches and mysteries of the Gospel it was his love to be incarnate to be tempted to be persecuted for us yea but his Passion it was the accomplishment and perfection of all the rest Greater love than this hath no man that he should lay down his life for his friends Joh. 15.13 There was never any thing wherein God more magnified his love and pity towards the sons of men than in giving of his Son to death for them Hence the Apostle to the Romans Chap. 5.8 God commended his love towards us in that while we were yet sinners Christ died for us And 1 Joh. 3.16 Hereby perceive we the love of God because he laid down his life for us And Joh. 3.16 So God loved the world that he gave his only begotten son for the redemption of it Thus we see it carries in it the riches of Gods Grace Now therefore accordingly it is the main work of our Ministry which the Apostle Paul calls the Ministry of Reconciliation 2 Cor. 5.20 And this as a third Consideration For the Application of the Point reflects first upon us which are Ministers and Teachers as our duty in this particular for the ordering and disposing of our Doctrine Desire to know nothing amongst our people but Jesus Christ and him crucised But what 's the meaning of this must nothing else be Preached but one point what is it then to Preach Christ crucified For answer hereunto we must know thus much That the meaning hereof is not
this that we should Preach of no other subject but only of the death of Christ for there are many other points besides which it is necessary for a Minister to speak of and for a Christian likewise to hear of But when we are commanded to Preach Christ crucified and to make this the object of our Ministry there are these things included and involved in this expression as to be understood by us First For the matter of our Preaching as I have already shewn that we are to preach this principally and to make people sensible of this point more especially above any other because the hinge of the Gospel turns upon this point and we are Ministers of the Gospel therefore to beat more upon this than any other Secondly For the order of our Preaching to do all in reference to this then we preach Christ crucified not only when we discourse of this Argument for the particular subject of it but likewise when we preach of such points as are introductive and preparatory hereunto or which are superstructed and founded hereupon When we shew men their own corruption by nature and the necessity which they have of a Saviour And when we teach men to live holy lives and to be crucified in their affections and lusts then we preach Christ crucified as well as when we discourse of the thing Thirdly For the manner of our Preaching we then Preach Christ crucified when we Preach Christ and the Doctrine of Christ in a grave and sober fashion this is clear by the opposition which the Apostle Paul himself there sets 1 Cor. 2.2 where he sets this Preaching of Christ crucified as opposite to the excellency of humane speech I came not with excellency of speech or of wisdom declaring unto you the testimony of God For I de termined not to know any thing among you save Jesus Christ and him crucified As who should say the one would not consist with the other They that profess themselves to be Preachers of Christ crucified they should abstain from all kind of looseness and affectation and flanting in their Preaching as a manner which does not agree with the matter Suppose now that any one were to paint a dying or crucified man would he paint him in a garment of colours or in a garment of black surely in the most grave and solemn attire that could be even so it should be likewise with us whiles we Preach Christ crucified we should endeavour to set him out after a crucified manner not in the wisdom of words lest we make the Cross of Christ of none effect but in the evidence and demonstration of the Spirit which may have conviction and power with it And thus we see what it is to preach Christ crucified Again further Here 's that which may satisfie Ministers as for those things which oftentimes they are subject unto and that scorn and ignominy which is many times cast upon them it is but futable to the Doctrine it self which they teach namely Christ crucified and therefore it should satisfie them in it and make them more willing to endure and to bear with them whiles they Preach Christ crucified to be content to be crucified and to meet with the same entertainment which he did in the world The Disciple is not above his Master nor the servant above his Lord. Besides The Doctrine it self is odious A stumbling-block to the Jews and foolishness to the Gentiles as we shall hear God willing hereafter And therefore they must be needs odious that bring it and so for the most part they are as the Apostle professes of himself 1 Cor. 4.9 c. But then secondly Here 's somewhat not only for Ministers but people and not only for Preachers but hearers as first to teach them what Points and Doctrines they should chiefly affect and look afer We live in such an age at this present as tha the wholsome and savoury points of Religion are of no esteem with us but we loath them and are weary of them but we must have every day some new-nothing to be brought unto us we do not like this Doctrine of Christ crucified but must have somewhat else given us for our lusts as the Israelites for their bodily food Now here we are better instructed in this present passage of the Apostle wherein he tells us That he preached Christ crucified That which is the main object of the Ministers Preaching is the main of our hearing also And therefore let us take heed of this same itch which is abroad in the world in this kind I hope I shall not need to say much here in this place to this purpose but only this in a word First This is a cause why many people are so formal in Religion and have so little of the power of Godliness in them because they look rather after notions and speculations than solid Truths Their strength is according to their sustenance Secondly This is the cause of so many Errors and false Doctrines amongst us men first turn their ears from the truth and then are turned unto fables as it is in 2 Tim. 4.3 4. Thirdly This is the cause of so much strife and division amongst us because every one stands more for the devices of their own brains than they do for the Truths of Christ Now there 's this Use which may be made of this Point to all Christians namely that seeing Christ crucified is the chief Argument of a Ministers Preaching it should be also accordingly the chief rule of a Christians practice The Preaching of Christ crucified should teach us to be crucified with Christ that so the labours of the Ministers may be digested into our lives When we preach Christ crucified it is not only by way of narration to tell you that such a thing is done but it is rather by way of information to perswade and work upon you for living answerably hereunto And 't is not only to work upon mens fancies and to stir their passion a little for a while in a Frier-like manner but to mollifie and soften their hearts and to bring their spirits into a temper suitable hereunto This Doctrine of Christ crucified it should crucifie us more to sin to the world and to our own selves as we shall have occasion hereafter to show And as this Point should always take with us so especially should we now more meditate and think upon it as is that which is especially tendered and exhibited to us in the Sacrament which we have so often partak'd of The Sacrament of the Lords Supper it was instituted in remembrance of Christs death and to assure us of the great love of Christ to us in this particular This is not only to be thought of us at the very instant and time of receiving but upon all occasions all the days of our life which we are to regulate and to frame hereunto And so I have done with the Apostles Doctrine it self Christ crucified How farther this
take which he Preaches is to be earnest especially with God to go along with it and to bless him in it otherwise he may lose all his labour Again further The life and conversation of the Preacher there 's great matter in that also There are many Doctrines sometimes delivered which if we consider them in their own nature and for the matte of the things themselves which are spoken they have a great deal of weight in them yet as coming from such and such mouths they lose that efficacy and vertue which is in them He that 's a loose and scandalous liver can never look to be a profitable and successful Preacher nor to have any good at all come by any Doctrine which at any time he delivers I say he cannot expect or look for it Perhaps he may do some good by chance and unawares as God in providence may order it but he cannot expect or look for it and that indeed because he takes the quite contrary way hereunto For who will ever believe that that man is serious and in good earnest whose Doctrine tends one way and his life quite carries another way Nay further let me add this also That it is a great matter as concerning the efficacy and success of a mans Doctrine and Ministry not only how he orders his life and outward conversation but also how he orders his heart and inward disposition It is a duty which much lyes upon us as we desire that any Truth we deliver should take with our Auditory to labour to bring our own hearts and consciences to a conformity to it There 's nothing which goes to the heart so much as that which comes from it And when the words of a Preacher are the expressions of his own experiences and impressions and the working of his spirit within him We imparted unto you not the Gospel of God only but also our own souls because ye were dear unto us 1 Thes 2.8 Thus do we see how this difference lyes in the Preacher himself and that 's the first Consideration The second lies in the qualification of the hearers We use say Quicquid recipitur recipitur ad modum recipientis What ever is received it is received answerably to the modification of that which receives it And so is it indeed among other things with the Word and Truth of God it has a different and various effect according to a difference in the Hearers and a disposition in their hearts It is the Comparison which is used in this case by Clemens Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Look says he as it is at Tennis It is a plain and homely similitude but it serves to illustrate the thing As it is in playing of Ball 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It does not depend alone upon the skill of the first striker but also as well upon the taker to keep the Game up Though he which begins behave himself never so skilfully yet if the other do but bungle with him if he mind not or mark not the business there will nothing be done to any purpose because those imployments they are actions of mutual dependance and reciprocation Even so also for the transmission of the Gospel and Divine Truths though the Doctrine it self be delivered with all the care and endeavour that can be yet if it be not carefully received there will no success follow upon it Thus Heb. 4.3 The Gospel was Preached to them as well as unto us but the word Preached did not profit them because it was not mixed with faith in them that heard it This is set forth to us by the Parable in the Gospel where that which fell in the High-way had not the efficacy of that which was sown in the good Ground Non impotentia seminis sed vino telluris as Athanasius well expresses it not from the weakness of the seed but from a defect in the Earth it self where there is not a good capacity in the Hearer the Word Preached will be there of no effect Now an indisposition here may be laid forth as consisting in divers things which concur hereunto First Prejudice and forestallment of Opinion and Apprehension in regard of the Preacher where people have at any time sinister and wrong conceits of those tha teach them they can never so kindly entertain the Doctrine which is delivered by them as when a Patient does not fancy the Physitian the Physick will not likely do him good This was that which made the Word of God to be no more received in former times We see how it was with the very Apostles themselves and amongst the rest more particularly St. Paul how the prejudices against his Person were sometimes great impediments to his Doctrine and the progress of his Ministry amongst them And therefore it is most necessary thing for all kind of Hearers to take heed of this Not to be rash in admitting any misprisions in this regard as Satan is most ready to breed them so should we be the readier to avoid them And again which we may take in here also as prejudice in an ill sense so prejudging also in a good there may be a danger in that also when people come to the hearing of the Word with too much expectation from the Preachers too and as trusting to their Gifts and Abilities this may be a cause of not profiting likewise when we shall have the faith of our Lord Jesus Christ in respect of Persons It comes hence to pass that we are many times frustrated and disappointed and are sent empty away c. as Naaman to Elisha he thought the man of God would have come down c. 2 King 1. Secondly Another Hindrance in the Hearers is a want of due fitting and preparing of themselves for the publick Ordinances We see in other matters how preparation goes before the thing it self in Physick there 's a preparing of the body beforehand ere the principal Physick be administred and in Diet there 's preparation by exercise before the receiving of the meat even so is it requisite to be here in Divine matters likewise in our coming to the Sacrament and in our coming to the Preaching of the Word as we desire to get profit by these Duties so we must prepare our selves for them when we come to such things as these are immediately from our worldly imployments with our minds and thoughts full of the world we cannot ordinarily receive so much advantage and benefit by them Intus prohibet alienum Thirdly Some reigning sin and lust which prevails upon the heart that 's another impediment likewise in the behalf of the Hearer Look as it is in the body if any man have any constant weakness or sickness and infirmity about him that sustenance which he receives it does not commonly thrive with him but rather feeds and strengthens his disease than any thing else even so is it also here for the soul where there 's any corruption which is
Christians as they are Members one of another so they rejoyce in one anothers mutual life and preservation and count their own deliverance to be still so much the greater as it has their brethrens involved with it not only we but us And then what kind of us were they Take in secondly the Quality of persons such as were especially serviceable and useful an Apostle and the Ministers of Christ for these to be delivered from death it was to be delivered from a great death The death of none is to be slighted though never so mean The life of the poorest and simplest man in the world it is precious as the life of a man no more but so but the death of such persons as for their gifts and graces are eminent and for their places and improvements are useful this it is such as is very choice and much to be set by and such was this which the Apostle here speaks of in this present Text It was so great a death c. Sixthly A great death in regard of the proximity and neerness of the evil it self It was as it were at the very next door A great death that is indeed a great danger so some read the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De tantis periculis Though Chrysostom does not so well approve of it surely it carries the sense very well though it answers not the word for if we speak properly the Apostle was not delivered from death but from danger from that which tended and inclined to death and would have proved so if it had not been prevented This is called death both here and in other places as when 't is said by the same Apostle of himself that he was in deaths oft 2 Cor. 11.23 In deaths that is in dangers of death so here from a great death that is from a great danger of death every deliverance is so much the greate as the danger is so much the nearer Lastly A great death also in regard of the apprehensions of those which were in danger of it Conceit and apprehension it does set an aggravation upon danger and does make it to be so much the greater That which is great in our thoughts and in our opinions to us it is great And so was this here to the Apostle Paul and his Company as we may see in the Verse before the Text We had the sentence of death in our selves that is we gave our selves for dead men Men that do not see their danger they do not so easily fee their deliverance nor so much take notice of Gods goodness in vouchsafing it unto them but when they are made sensible of the one they are likewise made sensible of the other If ever we would get our hearts enlarged in thankfulness afterwards we must be apprehensive of danger before For a secure spirit in danger will be an unthankful spirit in deliverance and preservation and so for the contrary So great a death Y◠here 's now the nature of Thankfulness to extend the meroies of God and to make them as great as may be It is of an amplifing and enlarging dispostion as an humble heart puts an aggravation upon sin that it may put an enlargement upon pardon so a thankeful heart puts an aggravation upon danger that it may put an amplification upon deliverance It thinks those mercies to be great which are bestowed upon it because it 's small in its own eyes and looks upon it self as less than the least of all the morcies of God Yea and that which is also further here observable when the danger it self is past and the worst is over There are many which can see it to be a great death when 't is coming and approaching and ready to surprize them when evils are present as near unto them Oh then they are great indeed yea but when they are once gone and removed then they are small or none at all The Plague when it does not spread it was not the Plague This is commonly in mens dispositions yea but with Paul it is not so he counts it a great death even now when it was past and gone It was great to his apprehensions and so great in that regard also thus now have I done with the first Particular in this first General viz. the terms of deliverance or thing c. so great a death The second Particular is the Preservation or Deliverance it self And doth deliver c. And here again take notice of two things more First The thing it self simply and absolutely propounded Secondly The Apostles acknowledgment and manifestation of it in the reflection The thing it self That God had delivered him His acknowledgment in that he blesses God for it and makes mention of it here to the Corinthians First For the thing it self this is that which we may here observe how ready God is to deliver his people from death and from great death that which the Apostle speaks of himself and those which were with him it is appliable to many others besides it is a piece of Providence which the children of God do partake of in frequent experiences and they are able to say it of themselves as so with them It is that which David does often as Psal 57.13 Thou hast delivered my soul from death Again Psal 116.8 My soul from death mine eyes from tears my feet from falling And so likewise Psal 118.18 The Lord hath chastened me sore but he hath not given me over to death And so in like manner other of the Sains There are many gracious Promises to this purpose as Job 5.20 He shall redeem thy soul from death And Psal 72.14 He shall redeem their soul from violence and precious shall their blood be in his sight So Psal 116.15 it is said That precious in the sight of the Lord is the death of his Saints The Lord does not at any time cast away the lives of his servants but though he may seem now and then indifferently and promiscuously to take them away yet he does it not without special heed and regard had unto them He is very careful so far forth as may consist with their greatest advantage and the promotion of his own gracious ends and purposes and glory which it is very fitting all this should stoop unto to keep them and to deliver them from death First Out of pity and compassion towards them the Lord has bowels of tenderness towards his people And deliverance from death it is an act of mercy In Phil. 2.27 it is said concerning Epaphroditus that God had mercy on him when he brought him from the gates of death Look how much sweetness there is in life so much mercy in preservation from death which is a privation of life And God he is full and abundant in mercy as being the God and Father of it as he stiles himself and properly to those which are his children Secondly He has work for them to do and some service which he requites
and strengthen their faith and to take notice of such Dispensations as these to them we should not shut our eyes upon God's Providence in this particular but observe them and lay them to heart and be affected with them it is that which God expects from us in a suitableness to his dealings with us and that in the midst of many troubles which are upon us yet still see how God does deliver us So likewise for spiritual deliverances to apply it to that also God does here deliver after deliverances The vertue and efficacy of Christs Death which hath purchased deliverance for us it is extended beyond the time of his suffering to all following generations Now does Christ deliver us and now does he offer deliverance to us in such Ordinances as these are and now does his spirit strive with us and move us and incite us to good To day if ye will hear his voice harden not your hearts c. which should move us also to take the present opportunity And so now I have done likewise with the second General part of the Text and that is the signification of a deliverance present exhibited to us in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And doeth deliver The third and last is the prognostication of a deliverance to come in these words In whom we trust also that he will yet deliver us We see here this excellent gradation how the Apostle proceeds from one thing to another from time past to time present and from time present to time to come What may we observe from hence Namely thus much That deliverances which are past are a very good ground for the hoping and expecting of deliverances to come or if ye will thus God that has delivered hitherto he will likewise deliver again Thus does Paul reason here he delivered us from the great danger in Asia and he will deliver us hereafter from others as occasion is afforded unto him and as we have for our part need of it Thus also in another place 2 Tim. 4.18 speaking of his deliverance from Nero I was delivered out of the mouth of the Lyon and the Lord shall deliver me from every evil work He infers one deliverance from another yea a general deliverance from a particular God had delivered him from that cruel Tyrant whom for his fierceness he calls a Lyon and from hence he concludes that he would deliver him from the suffering of any evil work besides for so we may understand it if we please not actively only but passively as from doing evil works himself so from suffering evil works from others in their attempts against him This was likewise the reasoning of David 1 Sam. 17.37 The Lord hath delivered me out of the paw of the Lyon and out of the paw of the Bear and be will deliver me out of the hand of this Philistine So again Psal 22.4 Our Fathers trusted in thee they trusted and thou didst deliver them What does he suppose from hence why that accordingly he would deliver himself too This is the sweetest heavenly reasoning of the Saints and Servants of God even to argue thus with themselves and to draw deductions and conclusions of expectation from former experience What God will do from what he has done and that also upon weighty Considerations First His Ability and Power In men this is many times defective so that we cannot so happily conclude of the one from the other of future goodness from former because their power and opportunity may be gone and they may not be so able to do that which has been formerly done by them but now as for God there 's no such fear his strength and power is the same that ever it was and what he has been formerly he is able to do the same still his hand is not shortned that it cannot save nor his ear heavy that it cannot hear power and strength is his he is the rock of ages our Almighty God and mighty to save Ye know a spring or fountain it issues out streams continually in omne volubilis as you see water coming out of it to day so you expect it in like manner to morrow And why so why because it is a spring it has an indeficient sufficiency in it And this now is the Lord to his Servants he is a spring of preservations to them his Power is inexhaustible and so he is a Sun as he calls himself Psal 84.11 The Lord is a sun and shield a Sun which has light continually proceeding from it This is a very good Argument to reason froth as the three Children in the fiery furnace Dan. 3.17 The God whom we fear is able to deliver us And what follows thereupon and he will deliver us out of thine hand O king he is able and therefore he will in God it is a very good Argument in such cases as these are So to his Power we may joyn also his skill Those which do things by art and skill they can do them again wheras those which do them by chance and hap-hazard once is enough and sufficient for them Now the Lord he is a person of skill as men are for their parts skilful to destroy so is he for his part skilful to deliver And then further here is an Argument likewise from the greater to the less he that has done the one he can do the other too he that has delivered from so great a death he can much more deliver from a less or smaller danger where it happens unto us and that 's the first foundation of this Confidence viz. God's Ability and Power Secondly There is in God a perpetuity of affection too It is of the Lords mercy that we are not consumed because his compassions fail not Lam. 3.22 The Lord 's an unchangable God and therefore he will deliver for time to come as well as for time past I the Lord change not therefore ye sons of Jacob are not consumed Mal. 3.6 there 's a great matter in that especially if we shall consider that himself is the original of the mercies and deliverances which he vouchsafes That he loves us freely and not so much for any thing in our selves If it were founded in us we had then little cause to expect it or to look for it because we for our part are ever and anon out of frame we are such as do continually provoke him and give him occasion very frequently to suspend his goodness towards us but the comfort is that lies in himself and in his own gracious nature and essence which is not subject to any kind of change or alteration at all Thirdly There is in God exactness and a desire to finish and perfect his own work now this he should not be able to do if together with deliverances which are past he should not join deliverances to come The deliverances of the Church of God though they are so many distinct actions consisting of distinct moments in a succession and
sure not to want it God does either actually and absolutely deliver from the evil or else so sanctifie and dispose his Providence towards them as that it shall be either as good or rather indeed better than the deliverance from the evil it self to them And this is that which may abundantly satisfie their minds both as to the truth of this Point as also as to contentation in a mean condition And thus now this Point may be improved to particular persons So likewise in the second place we may also carry it as more pertinent to the occasion to the Church and State in general and reason so for that He has delivered and does deliver and we trust that he will yet deliver us It is an observation which is sometimes made concerning some kind of men and persons that they are Homines boni pedis happy and successful men which prosper in whatsoever they undertake whom God does in a special manner delight to make the objects of his mercy and goodness as Jacob and Joseph c. Now as it is thus with private persons so we may conceive it to be so with whole Nations and people at large Thus 't is noted of Israel Happy art thou O Israel who is like unto thee O people saved by the Lord c. Deut. 33.29 the Epithet there given unto them And thus as it has been with Israel so we may observe it to have been with England with us of these fortunate Islands we have been the admiration of all the world for happiness and blessing never any Nation partaked of such mercies and deliverances as we have done It is true that God is not tyed to Countries nor places nor people any further than he is pleased to tye and engage himself out of his own free goodness and bounty But it is a great advantage if we do not forfeit it to be under such a Providence as this is and to be the ancient objects of Gods favour and miraculous dispensations yea which is now the improvement of this Doctrine in hand a great argument to trust and depend upon him for his goodness God has done many great and wonderful things for his people of this Land and Nation even of latter years and that within the cognizance and observation even of other people Then they said among the Heathen The Lord has done great things for them And we may eccho it back again unto them as the Church does there in that Psalm The Lord has done great things for us whereof we are glad But has he done all he means to do for us or which we may expect and look for from him sure I hope he has not but that he has more and greater blessings in store and reservation for us unless we by our unthankfulness frowardness wickedness and abuse of his blessings and mercies do for time to come deprive our selves of them surely if we do not very much provoke him God will not unravel that thread which has been of his own spinning which is the work of his own hands but will rather perfect that which concerns us as the Psalmist speaks It was good Logick that of Manoahs wife which she read to her Husband and as good Divinity in Judg. 13.23 If the Lord were pleased to kill us he would not have received a burnt-offering and a meat offering at our hands neither would he have shewed us all these things nor would he as at this time have told us such things as these And it was as good also that of Hamans wife to him in Esth 6.13 If Mordecai be of the seed of the Jews before whom thou hast begun to fall thou shalt not prevail against him but shalt surely fall before him God does not do things all at once but by time and leisure and degrees he makes one thing a preparation to another and a ground and argument for the expectation of it and so as we may in a manner see his footsteps in it This is the Improvement which we are now to make of the mercy of this present day we do not sufficiently or as we should improve it when as we only take notice of it in it self but when-as we make it a ground and argument and reason for the expectation of more and further acts from him This is one of our standing mercies and deliverances which in our discouragements and faintings of heart we should still have recourse unto for the quickning and reviving of us and putting us in heart again He that has delivered us from the Gunpowder-Treason what will he not now do for us and what will he not deliver us from Which as in matter of humiliation it is good to reflect upon some special sin or the original corruption of nature which is the greatest and chiefest of all thereby to work us to repentance and contrition of spirit So likewise in matter of Thanksgiving it is good to reflect upon some special mercy and extraordinary providence of God towards us thereby to work our hearts to answerable thankfulness for all the rest This is the proper Application of this present Point both for the General and also the particular Some of us have been under great sicknesses and God has freed us from them and some of us in other great troubles and exigencies and God has brought us out of them What 's the use which we should now make of all to our selves but what the Apostle here dictates unto us and gives us a pattern of in his own example speaking of God Who delivered us from so great a death and doth deliver in whom we trust also that he will yet deliver us SERMON XXXV 2 Cor. 13.8 For we can do nothing against the Truth but for the Truth There are two things especially which either are or ought to be in the care and principal study of every true Minister of Christ the one is the Truth of God and the other is the Church of God The Dignity and Authority of his Ministry and the souls and welfare of his people and these two in a mutual compliance and subordination of one to the other so to assert his ministerial authority as not to prejudice his peoples comfort and so to tender the peace of his people as that the Name of God and his Doctrine may not be blasphemed Now both of these very eminently concur in the practice of the Apostle Paul through the whole course of his Ministry and did more particularly shew themselves in him in the course of this present Epistle and Scripture which we have here before us Wherein he seems not so much to stand upon his own private honour and reputation as rather upon the improvement of the Corinthians and the Dignity and Authority of the Ordinances and Truths of Christ amongst them that they might receive no violation or diminution of them Not that we says he should appear approved but that ye may do that which is honest though we be as
Christ and so at last come to salvation and be made partakers of eternal life This is a main end in this goodness and for bearance of God and whereby in this sense he leads men as it were to repentance This is that which the Apostle Peter hath expresly signified to us 2 Pet. 3.9 The Lord is not slack concerning his promise as men count slackness but is long suffering to us-ward not willing that any should perish but that all should come to repentance It is an account of his delay and withholding of the latter judgment for a time he does not presently make an end of the world and turn up all things here as being not willing that any should perish namely of those whom he has elected and ordained to salvation but as he has foreappointed them to the end so he does likewise dispose them to the means which may reach and accomplish that end and that is Repentance and Faith in Christ and the knowledg of the Truth As many as were ordained to eternal life believed Act. 13.48 And here those that were designed not to perish they were ordered to come to repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have place or space for repentance as the Greek word properly signifies Upon this Consideration in ver 15. of the same Chapter is the long-suffering of the Lord said to be salvation upon the Testimony of two Apostles both Peter and Paul who is likewise cited for it How it God's long-suffering salvation not in the thing it self but in the opportunity as it gives occasion and time for salvation by leading to the means of it in which is repentance This should accordingly teach us to improve these opportunities to the best advantage for our own souls while God gives life and health and strength and these blessed seasons of Grace in the Ministry and Preaching of the Gospel and these spiritual Dispensations We as workers together with God beseech you also that ye receive not the grace of God in vain For he saith I have heard thee in a time accepted and in the day of salvation have I succoured thee Behold now is the accepted time behold now is the day of salvation 2 Cor. 6.1 2. Beloved The time of life is the time of grace when that 's once gone all opportunity of repentance and salvation is gone with it and that for ever O spear me a little that I may recover my self before I go hence and be no more seen says David Psal 39.13 If ever we recover our selves at all we must recover our selves now or else we shall be past recovering The time of grace it may be shorter than the time of life but it will never be longer a man may out-live his opportunities but his opportunities will never out-live him and therefore be perswaded to take time whiles time serves and to close with the present advantage We count it wisdom to do so in other matters In our Markets and in our Trades and in our Merchandizes let us do it for our souls and in reference to our eternal salvation O let us not squander away that blessed and precious time which God gives us for coming to repentance In vanity in sin in lust in making provision for the flesh and the desires of that and so in treasuring up to our selves wrath against that day of wrath as in the verse next the Text. But rather let us lay it out in getting of 2 stock of grace in working out our own salvation in laying up in store to our selves a good foundation against the time to come that we may lay hold on eternal life 1 Tim. 6.19 And that 's the first Explication in which the Goodness of God is said to lead men to repentance to wit occasionally as it gives them an opportunity for it The second is Argumentatively as it gives them a Motive to it and encouragement and engagement thereunto for so likewise it does The better God is to us the better should we be to him again and the more it should go to our hearts when we have sinned against him we should rather labour to make him amends than to offend him so much the more as we are ready to do There are many Arguments at once in God's goodness and patience towards us to move us to repentance First As a matter of Equity It is but just and fitting to be so that seeing God is so good and we have sinned against him that therefore we should make returns unto him there 's no greater reason for our repentance than when we shall consider that we have done amiss and there 's nothing which does more convince us of that than the goodness of the party whom we have provoked and sinned against the better that God is in himself the worse and viler wretches are we that will provoke so good a God and the greater is our Provocation the greater cause and ground for our repentance that 's one Argument in it Secondly In point of thankfulness and gratitude God is good and gracious to us and bears with very much in us How shall we make him any requital for this his Goodness to us What shall we render to the Lord for all his benefits towards us Surely there can be no better recompence than repentance and which belongs unto it new obedience when there 's nothing else that we are able to give him there 's no reason that we should stick at that And then Thirdly In point of ingenuity and to satisfie his expectations from us What 's the reason that God does forbear us and is patient and tender and long-suffering to any of us What is it that we should provoke him more that we should run in further arrears with him that we should persist and continue still in sin God forbid as the Apostle has it no but that we should repent and come in and turn unto him it is the very end of this his gracious dispensation Now there 's nothing more reasonable for us than that we should close and comply with God's ands that which he intends in any thing which he does unto us that should we pursue and prosecute all we can in the Applications of our selves unto him And so here because God waits that he may be gracious to us and because he desires that he may have compassion upon us therefore should we give him an occasion and opportunity for it which we can do no otherwise than by repenting and coming home unto him and that 's the second sense of the words Argumentatively as matter of Ingagement The third is effectively or operatively in the thing it self This must be rightly taken and understood by us namely so far forth as God does sanctifie his Providential dispensations to such a purpose as this is thereby to soften and work upon mens hearts There 's no outward Providence whatsoever which will do any man any good of it self any further than it pleases God to improve it and to
general and ordinary dispensation And especially be careful not to improve them to security and presumption and sinning so much the more as God does any thing spare thee and forbear to proceed against thee for this will increase thy guilt so much the more and make more for thy condemnation This sinning upon mercy received as it is laid here in the Text has a double iniquity in it First As it is a trespass against God in despising of his goodness And secondly as it is a trespass against our selves in the neglecting of our own salvation so far forth as it is a neglect of repentance in the mean which tend unto it and so in either respects is to be shun'd and avoided by us And this for our own particulars Now secondly also in reference to the Community as we are parts and members of that the Exhortation will prove very seasonable and pertinent here likewise that we despise not the riches of Gods goodness and forbearance and long-suffering but know that this goodness of his it does lead us and invite us to repentance and that in all relations and capacities in which we are considerable This Nation this City this Company this Parish and Congregation I might very well enlarge it and carry it down to all these Particulars and the rather out of the particular interest which my self hath in them all I might I say improve this admonition to each of these and shew you the engagements which we all have from the goodness of God But I will especially at this time insist upon the two first an commend them to your serious consideration and so conclude And that is this Nation and this City England and London in England it lyes upon us more especially For the Nation first what great things has God been pleased to do for us in all times and ages of the world from one generation to another As Moses sometime of the Israelites What Nation is there so great who heath God so nigh unto them as the Lord our God is in all things that we call upon him for How wonderfully hath God bestirred himself for our Deliverance and Preservation from time to time How many blessings in all kinds have we partaked of from him And how to this very day have we a sense of his miraculous Love and Providence over us in that Peace which at present we enjoy even to admiration From the Nation in general come down to the City in particular and look upon that and tell me what one under Heaven has the like mercies that we enjoy and that in all sorts and varieties whether Spiritual or Temporal For Temporal let me mind you of one amongst the rest which can never be sufficiently minded and laid to heart and that is the abundance of Health which is continued still amongst us notwithstanding the multitude of Inhabitants that increase upon us that whereas in former times that sad Plague of the Pestilence was ever and anon almost breaking in upon us of late we have not known what it meant but have been wonderously preserved from it And for Spiritual mercies how many and great here How much of the Gospel and Word and Ordinances above all other places Now what does all this speak unto us What to be so much the more secure and hardened and presumptuous and full of provocations to be so much the more peccant as God is any thing indulgent and favourable to us Oh no take heed of that by all means but rather be more watchful and careful and fruitful than ever we have been before to repent of those sad abominations which are every where amongst us and to eject them and cast them out from us As Bradford that Holy Martyr when he was imbracing the Stake and fire Repent O England and London Repent repent This is that which we should do ad this is that which we are called upon to do from these Divine Dispensations and which also we are admonisht to do from this present Scripture Not to despise the riches of his goodness and forbearance and long-suffering knowing that the goodness of God leadeth thee to repentance SERMON XXXVIII Rom. 6.21 What fruit had ye then in those things whereof ye are now ashamed for the end of those things is death There 's nothing more useful and necessary for Christians after conversion than sometimes to be put in mind of their condition before conversion and to be compared in what they are with what they have been And it is useful to divers purposes and effects First to make them more humble in the reflexion upon their former miscarriages Secondly to make them more thankful in the consideration of that blessed change which God has graciously wrought in them Thirdly to make them more fearful and careful and wary in themselves of returning back again to that condition in which they were on at least of doing any thing which might be suitable and agreeable thereunto For these and the like Considerations and especially the last which I have named does the Apostle Paul here in this Scripture and Text which I have now read unto you apply himself after this manner to these faithful and believing Romans to whom he here writes wherein he does expostulate with them about the vanity and misery and unsatisfactoriness of their former courses whiles they remained in their estate by nature and before the time of their conversion to Christ What fruit had ye c. IN this present Verse before us the Apostle Paul lays down unto us the inconvenience of the ways of sin which he does in these Particulars First In their unprofitableness What fruit had ye then Secondly In their Dishonourableness Whereof ye are now ashamed And thirdly in their perniciousness For the end of those things is death There are three things which men commonly most look after their profit and their honour and their ease and pleasure and safety now sin it disappoints them in them all Here 's sin in all the periods of time and still with a disadvantage upon it for time past for time present and for time to come For time past there 's damage and loss no fruit for time present there 's a blot and disgrace now ashamed and for time to come there 's destruction the end of those things death We 'l begin in order with the first viz. Sin in its unprofitableness for time past What fruit had ye then The Apostle here appeals to these Romans themselves for their own particular as such persons which were now able to speak out of experience they had been some of them before their conversion great and notorious sinners and had walked in the ways of vanity and ungodliness with a great deal of liberty and freedom of mind now since that they were brought home to God he bids them speak what great profit or benefit or advantage they got by those ways It is a kind of triumphing and insulting expression wherein knowing he was
hand But so much may suffice to have spoken of the first Particular here in this Text whence the inconvenience of Sin is described to wit the unprofitableness and unfruitfulness of it What fruit had ye then The second is taken from its dishonourableness or disparagement which it brings along with it Whereof ye are now ashamed Wherein we have two Patriculars more considerable of us First Here 's the condition it self and that is shame Te are ashamed Secondly Here 's the assignation of the time when this happened to them and that is now For the first the condition it self it is here exprest to be shame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Te are ashamed Ashamed now being so long time after although the Sin was past yet the shame still remained When we speak of being ashamed there are two things again here considerable First There 's the matter of shame in the occasion And secondly there 's the sense of shame in the affection and each of these are observable in sin as the proper effects and consequents of it and attendants upon it First it makes men ashamed that is it does expose and lay men open to same It disgraces them and casts dishonour upon them Secondly it makes men ashamed that is it fills and affects men with shame it makes them blush and to be full of astonishment and confusion in themselves First As to the matter and occasion Sin it makes men ashamed so as it does expose and lay them open to shame for thus it does it leaves a stain and blot behind it in those which are guilty of it especially such as it may be sins which are more scandalous and notorious they are very disgraceful and ignominious to those which are tainted with them What is said in particular of the Adulterer in Prov. 6.33 it hols good and true of many other sinner besides A wound and dishonour shall he get and his reproach shall not be wiped away The ways of sin are ways of shame and bring a great deal of shame upon those which walk in them and that in the midst of never so may outward accomplishments besides let a man be never so honourable otherwise in regard of his qualifications from the world yet if he have any special Sin which hangs upon him which he is noted an branded withal he is in the mean time but an opporobrious person an Ishbosheth a man of shame as that name properly siguifies let his dignity and excellency be in what kind soever ye will whether in birth and parentage or place and promotion or parts and abilities of wit if a man once prove to be vicious his glory is departed from him and as Sampson when his locks were cut he is become but as another man Facinus quos inquinat â—quat And man being in honour an understandeth not he is become like the beast that perishes says the Prophet David in Psal 49. ver ult Therefore accordingly let us learn to look upon Sin under this view and apprehension as matter of shame indeed There are many which do not think it so think there 's no such shamefulness or disgracefulness in it nay rather think the contrary especially some kind of Sins they think them to be a piece of credit to them why there 's nothing if it be duly considered which is a greater shame Nay nothing indeed upon the point has so much true matter of shame in it as Sin has it 's no shame to be poor it 's no shame to be distrest it 's no shame to be mean and low in the world these are but only the shadows and pictures and resemblances and appearances of shame but to be wicked and ungodly and profane and scandalous in a mans life and conversation this is the great shame of all And I may add it is so much the greater as a mans condition is any thing the more excellent in regard of outward respects There are some kind of persons in the world which think themselves priviledged to loose and licentious courses from the quality of their outward condition and rank in the world that because they are of such and such births or of such and such estates or of such and such educations and professions and the like that therefore they may live as they list and that they are above all the shame and disgrace which Sin can fasten upon them Now how exceedingly do such as these mistake and deceive themselves Forasmuch as Sin in them is more reproachful than any-where else As a spot which is most conspicuous in a pure and white garment and as a dead fly corrupting the Apothecaries oyntment as the Preacher speaks sin it is always shameful but never more than in persons of rank and quality in the world It 's a shame to themselves and it is a shame to their families and it is a shame to their posterities after them when themselves are dead and gone Therefore let us here see upon what terms to stand upon our honour and esteem and reputation indeed let us count that shame which is true shame in good earnest and that honour which is true honour to us let us reckon it a glory to be good and conscionable and faithful in those places and opportunities which God has set us and a shame to do any thing unworthy and unbeseeming our Christian Profession and the name by which we are called He is the best Gentleman that 's the best Christian and he provides most for his honour that proceeds best for his soul But so much for that namely the first particular considerable in this expression of shame as it does imply matter and ground of shame for the occasion of it ye are ashamed that is followed with disgrace The second which I conceive is more genuine and pertinent to the scope of the Text is as does imply sense and apprehension of shame in regard of the affection These Romans they were now ashamed that is they were filled with blushing and confusion in themselves when they considered their former miscarriages this is that which it concerns all men to be besides this it is the colour of vertue which accordingly we find often in Scripture to be commended unto us in the Examples of the Servants of God who were eminent in this particular as Ezra 9.6 O God I am ashamed and blush to lift up my face unto thee my God for our iniquities are increased over our head and our trespass is grown up into the heavens And so Daniel in his humiliation of himself in Dan. 7. O Lord righteousness belongeth unto thee but unto us confusion of faces This is that which is here signified in these Romans that they were ashamed also from reflexion upon their sins But this affection in here further in the next place illustrated to us from the more particular assignation of the time when this happened to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now at this present ye are ashamed now though heretofore
carkass and as a body without soul This for spiritual death And then for Eternal which is damnation it self that 's clearly the end of all such courses It is so demeritoriously to all who thereby ate made lyable thereunto In the day that thou eatest c. thou shalt surely dye and it is so actually to all such as by repentance and faith in Christ are not freed from the execution of this sentence This is the plain and constant Doctrine of the Scripture that the wages of sin are wages of damnation both as to poena damni the loss of Gods gracious Presence and poena sensus the enduring everlasting torment c. This is that which the Apostle still is so careful to perswade and fasten upon those to whom he writes in divers places Phil. 3.19 Whose end is damnation whose glory is in their shame c. and 1 Cor. 11.29 Drinketh damnation And 1 Cor. 6.9 10. Know ye not that the unrighteous shall not inherit the kingdom of God Be not deceived c. and Gal. 5.21 speaking of the works of the flesh Of the which I tell you before as I have also told you in times past that they which do such things shall not inherit the kingdom of God Therefore let us labour more to be perswaded of these things and have serlous apprehensions of them let us look upon sin in its colours and in the true shape and representation of it as that which has Death and Hell at the end of it that so we may the better be kept and preserved from it We should make use of this present Doctrine now in all suggestions and temptations to sin which we are at any time put upon Think not upon sin in the profit of it or in the pleasure of it which is but a meer fancy though it usually shews it self so but think of it in the end of it and in the concomitants of it and in the sad and pernicious effects which is death and damnation it self which though men perceive not presently yet at last they shall find to their cost if they take not better care to prevent it as the Apostle Peter speaks of them their judgment now of a long time lingers not and their damnation slumbers not Let us not look upon these things as words and notions and expressions as bug-bears to scare Children but as realities and unquestionable truths and let us labour to find the Power and Efficacy of them upon our own hearts It being better to hear of them than to feel them and to feel them now in the conscience by being affected and wrought upon by them than to feel them hereafter after another manner as all such shall which now make nothing of them let all which hath been said make us so much the more out of love with sin and if one argument alone will not do it let us take them all together as the Holy Ghost does here offer them to us Here 's a threesold Cord which theresore is not easily broken and if one or two should fail yet the other would make amends for the rest Those which have a mind to sin yet if it appears to be any prejudice to their profit that they get no good nor benefit by it it may be here they would be restrained Now for this consider says the Apostle that there 's no such sad fruit in it others there are which do not stand upon their prosit but their honour that goes near unto them and they are loth to forfeit their credit and reputation Now for this consider that these things bring shame whereof ye are now ashamed A third there are which are not moved yet They care neither for profit no honour so they may have their pleasure and safety and ease but their skin that a little affects them and their life goes to their heart and is very dear unto them all they have they would part with for this Now therefore consider here further that it is death and if there be any that stick not at this yet if they have any care but of their own souls consider further that it is damnation not only natural the death of the body but spriritual the death of the soul yea eternal the death of both and as wisdom speaks of her self Prov. 8.36 He that sinneth against me wrongeth his own soul all that hate me love death There 's but one thing more which I will here name and so end We may here from this Text further take notice not only of the wretchedness of sin considered in the streams and actions of it but also the wretchedness of nature and an unregenerate nondition as the fountain and spring which these issue from Here 's not only a Censure upon the performances What fruit had ye in those things c. But here is also a Censure upon the state What fruit had ye then Then when ye were unregenerate then ye were in your natural condition then when ye were at the present unconverted and as yet not brought home to God What fruit had ye then Whatever has been said of sin it may be applied in this An unregenerate condition is an unfruitful condition a shameful condition a dead and mortal condition All the time that any man spends and lives only in that he does but lose his time and run further upon the score with God for a back-reckoning hereafter We are all by nature the children of wrath Ephes 2.3 What 's the improvement which is to be made of this point and observation But first for all those which are yet but in the state of nature to labour to bear it and to come out of it as soon as may be and not to content themselves with it Let us not think too well of nature and our condition from that as many persons are ready to do both for themselves and others For our selves if we have no better Principles in us than we brought with us at first into the world we are but in a sad an miserable condition although perhaps we should abound in some kind of outward and moral actions which might have some lustre and splendor upon them as the Heathem had What fruit had ye in those We may say it not only of those actions which are plain sins in their nature but in a sense also of those which for the matter of them are duties themselves yet not done in a right manner and from a right principle What fruit had ye then in those things whereof ye are now ashamed The sacrifice of the wicked says Solomon is an abomination to the Lord how much more when he brings it with a wicked mind Prov. 21.27 All the time that a man remains unregenerate he is unprofitable as to matter of duty as well as provoking as to matter of sin and let us take heed of being too well perswaded of the Heathem Philosophers rather make our own salvation than destruction This is a great
as the former nor pressing or standing upon any thing so much as it is done by himself but rather as it is injoyn'd by Christ So did the Apostle Paul here in this present Text as in other places As many as walk by this rule There 's but one additional word more which I touch and have done which belongs to the qualification of the persons in the close of the Text And upon the Israel of God How does this now come in upon the former and what may be the meaning of it There be divers things which may be couch'd in it First We have here a General direction to be observed by us as to the ordering of our Prayers which is still in them to be mindful of the Church and People of God and the flourishing state and prosperity of that Hence 't is so often still in the Psalms But peace upon Israel an peace upon Israel and peace upon Israel Psal 125.5 Psal 128.6 Psal 131.3 Still Israel is sure to come in for a share in Blessing David could seldom make a Prayer to God upon any other occasion besides but he is still mindful in it of the Church and of the common welfare of Gods People If I forget thee c. Psal 137.5 Thus it should also be with us we should be much in our requests to God for that and for the peace of it forasmuch as it is our common concernment and in the peace thereof we our selves shall have peace As all the members and several parts of the natural body have a share in the health and welfare of that body Secondly In this Expression we have a description of the condition of true Christians which is to be such as prevail with God and are Princes with him as Israel signifies and as Israel was All Gods People they have Power with him and can obtain great things from him in their Petitions and Requests which they make to him They are the Lords remembrancers which give him no rest day nor night till he have establish'd and made Jerusalem a praise in the earth as it is in Isa 62.6 7. Thirdly And principally in this Expression we have a distinction of those which are the true People of God from pretenders and a secret oblique gird at some of the Jews in this particular who stood much upon their Parentage and Birth and Nation an the like that they were the seed of Abraham Isaac and Jacob and so Israelites according to the flesh For this the Apostle here intimates to them what he does also in another place Rom. 9.6 That they are not all Israel which are of Israel the Israel of God that is the Israel which worships God and is accepted of him according to that in Phil. 3.3 We are the circumcision which worship God in the spirit and rejoyce in Christ Jesus and have no confidence in the flesh And Rom. 2.28 29. He is not a Jew which is one outwardly c. but he is a Jew which is one inwardly c. The Israel of God are the same here in this Text with those whom in another place of this Epistle Gal. 3.7 He calls the children of Abraham by faith These he looks upon as most interested in this Blessing so that these words are not to be taken in opposition to the other but by way rather of Explication So much for that and also of this whole Text As many as walk according to this rule peace be on them and mercy and upon the Israel of God SERMON XLIII 1 Thes 5.3 For when they shall say Peace and safety then sudden destruction cometh upon them as travail upon a woman with child and they shall not escape It is the account which the Preacher Solomon gives us of the nature of Man being corrupted now through his Fall that he knows not his own time But as the fishes that are taken in an evil net and as the birds that are caught in the snare so are the sons of men snared in an evil time when it falleth suddenly upon them in Eccles 9.12 And it is the censure which the Prophet Jeremy passes to the like purpose upon the same kind of persons That the Stork in the Heaven knows her appointed times and the Turtle and the Crane and the Swallow observe the time of their coming but my people know not the judgment of the Lord Jer. 8.7 And this is also here signified to us in this Scripture which we have still before us where the Apostle Paul making mention of the day of Christ's coming to Judgment does represent it as a matter of surprisal and disappointment to the Sons of men The day of the Lord so cometh as a thief in the night For when they shall say Peace and safety then sudden destruction cometh upon them as travail upon a woman with child c. Which latter verse especially is that which is to be handled by us at this present time as an inlargement and confirmation of the former which we spake to the day before IN the Text it self there are two General Parts considerable The supposition and the inference The supposition that is of the sin to wit security in these words When they say Peace and safety The inference that 's of the punishment to wit sudden destruction in these words Then sudden destruction cometh upon them c. We begin with the first of these parts viz. The supposition as pointing out the sin which is security in these words When they say Peace and safety Where it is supposed and taken for granted that there are some kind ofpersons in the world which do indeed speak so that say Peace and safety that is which do conclude upon absolute quite and freedom from evil as happening unto them And so indeed there are wicked and carnal people the Atheists and men of the world this is that which they do commonly say as is observable in them And this is that which is here supposed of them when we say that they say it this saying of theirs is to be taken in its full latitude and that according to a threefold Explication First They say it mentally they say it in their minds Secondly They say it verbally they say it in their mouths Thirdly They say it practically or really they say it in their lives and carriages and conversations All these manner of ways they say it First I say they say it mentally they say it in their minds Worldly men they do very much conclude and make account of their worldly prosperity and of the continuance of it to themselves Their inward thought is that their houses shall continue for ever and their dwelling-places to all generations as the Psalmist speaks Psal 49.11 And again Psal 10.6 He hath said in his heart I shall not be moved for I shall never be in adversity And so for Babylon the Prophet Isaiah expresses himself thus to her Thou that art given to pleasure that dwellest carelesly that sayest
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this agrees very well with the resemblance which we had before in the verse immediately preceeding where it was said The day of the Lord so cometh as a thief in the night A thief he comes on the sudden before people are aware of him and so does also this destruction here mentioned it is a surprizal and takes them on the sudden Therefore it is again also very fitly compared and resembled to travail of a woman with child which comes on the sudden whereby the party her self does not think of it or imagine it will come whiles she is minding other things her travail surprizes her This at the first apprehension may seem to be somewhat otherwise for a woman in travail has a great deal of warning given her before her travail comes in the expectation of so many months going before which is so eminent as that it is emphatically call'd so the time in which she looks Therefore it is not an absolute surprize for she expects it and makes account of it and calls it her reckoning but yet it is said to be sudden for all that and that in this Consideration First Because though the time it self be fixt and determin'd yet she for her particular may mistake in the determination of that time she may carry it either nearer or further off than she should or than it is and so when it comes it comes on the sudden because she is not certainly advised of the coming of it Secondly Though the time in General might be guest at yet the particular moment and instant is uncertain it comes on a sudden so namely as to the direct hour and present season of it Thirdly Though it may be certain regularly yet it is very uncertain accidentally because there are many abortions and mischances and miscarriages which in such cases she is subject unto And thus is it answerable in this business whereof we now speak as to the judgment of wicked men it may be very well said to be sudden destruction even as travail upon a woman with child because though they have many warnings and admonitions of it afore-hand yet they themselves do not ordinarily so observe them or take notice of them And though they cannot but make account of the thing it self yet the particular time and instant of it as in the other is unknown unto them God shall shoot at them with an arrow and suddenly shall they be wounded Psal 64.7 There are two things especially which do make up the suddenness of Gods Judgment to wicked men the one is in the carriage and proceeding of the thing it self and the other is in reference to their minds and apprehensions concerning it It is sudden destruction in both these regards First As to the thing it self it is oftentimes sudden so Forasmuch as God does sometimes haften it and precipate it more than ordinary and brings it sooner than usually he does or otherwise he would Why shouldst thou dye before thy time Ecclef 7.17 So it is also shortned in some sense for the reprobates sake to hasten their punishment for hereafter The intolerable impudence and abominable carriage of some wicked person it does sometimes hasten this Providential travail and makes it to come sooner than it would do God's patience is so much abased by them as that he can no longer indure them He that being often reproved hardneth his neck shall suddenly be destroyed and that without remedy Prov. 29.1 And again Deut. 32.34 35. Is not this saith the Lord laid up in store with me and sealed among my treasures To me belongeth vengeance and recompence their foot shall slide in due time for the day of their calamity is at hand and the things that come upon them make haste And in 2 Pet. 2.1 3. It is said that they bring upon themselves swift destruction that their judgment lingers not and their damnation slumbers not though they slumber themselves Thus it is sudden destruction as to the thing it self in regard of the carriage and proceeding of it But secondly It is sudden also in regard of their own minds and apprehensions concerning it The travail of a woman with child is sudden in the greatest vigilancy and watchfulness about it But she may make it so much the suddener to her self as she is mindless and regardless of it and takes not care to provide for it even so is it also here in this particular God's Judgment it is sudden it self oftentimes as he orders it but it is so more especially to wicked men which are unprepared and unprovided for it To such as these it is sudden judgment and sudden destruction That 's the first aggravation which is here considerable to wit the suddenness of it The second is the vehemency or violence of it that 's in the word cometh as we translate it but in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies properly it stands over them or rushes and presses hard upon them it comes with a full torrent and stream in great force for the manner of its proceeding as the travail of a woman with child which has its pangs and its throws with it even so does this destruction invade wicked men The third and last is the unavoidableness of it and they shall not escape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are two ways especially for the escaping of any evil or calamity the one is by way of privation that it may not be at all and so to escape it is to divert it the other is by way of removal that it may not continue there where it is and so to escape it is to expel it and to drive it away Now each of these ways of escape are here signified to be denied to such persons as these were There shall sudden destruction come upon them and they shall not escape it that is they shall not obstruct it or hinder it that it may not be and there shall sudden destruction come upon them and they shall not escape it that is they shall not remove it or take it off there where it comes Both of these are here intimated to us whiles it is said That they shall not escape As to keep still close to the comparison or similitude which we have here in the Text of the travailing of a woman with child A woman in such a case as that is she cannot prevent her travail that it should not come nor she cannot put away her travail at such a time as it does come no more shall wicked persons be able to do with this destruction from God which is here threatned to them They shall not escape it to divert it nor they shall not escape it to remove it it shall come whether they will or no and it shall continue whether they will or no likewise First I say It shall come and seize upon them whether they will or no they shall not be able to divert it or escape it so
their eyes and may take away the rebuke of his people from off all the earth that there may be no more death nor sorrow nor crying nor any more pain which is the condition consequent to Christs appearing as we have it Rev. 21.4 Alas this present world it has a great deal of trouble annext unto it and commonly the Servants of God have the greatest share and part in it and therefore we cannot wonder that they should so desire the coming of Christ which makes for their release and discharge from these Calamities And therefore it has such Titles and Appellations fastned upon it as whereby it is exprest unto us it is call'd the Regeneration When the son of man shall sit on the throne of his glory Matth. 19.28 It is call'd the time of refreshing and restitution of all things Act. 3.19 21. It is call'd the time of the glorious liberty of the Children of God in Rom. 8.21 And last of all it is call'd Emphatically the day of redemption in Ephes 4.30 And God's Children are upon that account call'd upon to lift up their heads even by Christ himself When these things begin to come to pass then look up and lift up your heads for your redemption draweth nigh in Luk. 21.28 Can we wonder to see Prisoners desirous of being releaed from their Bonds or Captives to be redeemed from their captivity and in that regard longing for their coming which should do it for them No more can we wonder to see Christians upon that account desirous of Christs appearance which has this benefit ensuing upon it The world in which they are being a place of great Bondage and Captivity That 's the first Consideration He comes to put a period to this world both to sin and likewise to affliction Secondly This desire of the Church as to Christs coming it is founded upon a respect to her self and her own immediate advantage which hereby is much furthered and promoted and so is very much concerned in it First In the helping of her infirmities and the removal of her weaknesses from her As there is the wickedness of the world in regard whereof the coming of Christ is desirable to put an end unto it as we shewed in the former particular so there is the weakness of the Church which does make for it also as we may take notice in this even the best of God's Servants they have distempers hanging about them and cleaving unto them and the best things that are whiles they live here below in the flesh they are vitiated and corrupted unto them they cannot now serve God with that purity and fervency and liberty and freedom from distraction as they desire to do But Satan he is apt to disturb them and to interpose and mingle himself with the best things which are done by them This is that which is very grievous and troublesom to a gracious heart which by Christs coming shall be freed from these distempers Secondly As to the increase of their Graces and the perfecting of Holiness in them they desire it for this also Those Graces of the Spirit of God which the children of God in this world do partake of but in an imperfect degree they shall then be compleated to them when Christ shall come in his Glory When that which is perfect is come then that which is in part shall be done away 1 Cor. 13.10 There shall be Grace without the mixture of sin and Grace in the fullest latitude and extent of Grace Thirdly As to nearer and closer union to Christ and communion with him The Church as I hinted before in this present life is no more but contracted she is to be married in the world to come therefore she desires Christs coming for the perfecting of her Espousals and as the approach of the day of marriage which is to be consummate in Heaven that 's the time whereunto this is reserved Ye are dead says the Apostle Paul and your life is hid with Christ in God When Christ who is our life shall appear then shall ye also appear with him in glory Col. 3.34 And so the Apostle John 1 Joh. 3.2 Beloved we are now the sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like to him for we shall see him as he is The state of this present world is a state of distance and remoteness from Christ as the Scripture expresses it While we are at home in the body we are absent from the Lord For we walk by faith and not by sight 2 Cor. 5.6 7. But the day of Judgment and the Resurrection that 's a time when we shall be brought nearer to him and come into the full enjoyment and fruition of him And this is that which makes the Church to cry come as longing and waiting for this We know how it is in the world Friends and especially Spouses they are not satisfied in one anothers Affections without the enjoyment of one anothers Persons and society and converse with one another and so it is also with the Spouse of Chrise and her Beloved He says come to her and she says to recompence and requite him come to him also as we may see at large declared unto us in the Book of the Canticles which was especially pen'd to this purpose First Christ says come to her in his wooings and invitations of her to communion with himself Cant. 2.11 Arise my love my fair one and come away and she says also come to him upon the same terms and conditions likewise Make hasts my beloved and be thou like a young roe or hart upon the mountains of spices Cant. 8.11 Fourthly In order to the Body for the perfection and consummation of that also she crys come also with regard to this The souls of Believers in Heaven they do cry come also as well as these on Earth and the Church Triumphant as well as the Church Militant And that upon this present consideration That there may be a speedy re-uniting of soul and body together Thuogh the spirits of just men have an union to Christ already in part even in the state of separation from the body yet this does not satisfie them and content them without the Glory of the Lody too And there is still a natural inclination of the soul to its own body for the perfection of the person which makes it accordingly desirous of the second coming of Christ and day of Resurrection Thus we see how the Church desires Christs second coming in reference to her self which is the second consideration Thirdly In reference also to others that they may partake of the same happiness with her self For the perfecting of the Saints and for the compleating of the Body of Christ She desires that Christ would hasten to bring in the number of his Elect. There are many persons and people that for the present remain unconverted who yet do belong to
the Election of Grace Now therefore come Lord Jesus and make way for thy last coming by this preparation Whiles the Church desires Christ would come she supposes other things as antecedent and preparatory hereunto before the full accomplishment of that coming and so in desiring his coming it self she does implicitly desire all those things which make way for it and which are sure to be there when he does come and such is this which we now speak of the hastening of the number of Converts and the bringing in the full number of the Elect. We are to take this Prayer in the full latitude and extent and comprehensiveness of it and so as including this in it amongst the rest which is in a special manner considerable of us as pertinent to this purpose Those that are good themselves they desire that as many others as may be may be good with them besides themselves and partake of the same happiness that they do partake of Therefore come in reference to this for the Conversion of the Jews and for the accomplishment of the fulness of the Gentiles which whensoever thou meanest to come are both of them sure to be effected aforehand And then further which is also pertinent hereunto for the speedier meeting of all the Saints together which have ever been in the world from they very first beginning of it As Christians desire to have a full enjoyment of Christ himself which is the main and chiefest of all so they desire likewise to have an enjoyment one of another Now this is that which shall follow upon Christs coming there shall be a general and universal meeting and gathering together of all the Members of Christ in all ages and generations whatsoever He shall come to be glorified in his Saints and admired in all them that believe at that day 2 Thes 1.10 Christian friends they are now separated and scattered one from another some in this place fo the world and some in another some are yet remaining alive and others are taken away by death but then when Christ shall come to judgment they shall all meet and never part When they shall meet the Lord in the air they shall likewise meet one with another The ascending of Believers to Christ it shall not be personal only but collective in a body and community and in a way of mutual society and communication And so the Scripture it self seems to carry it as 2 Cor. 4.14 He which raised up the Lord Jesus shall raise up us also by Jesus and shall present us with you With you not only as to your conditions but also as to your persons not only as to the likeness and participation of the same blessed state and heavenly life but likewise as to the enjoyment and possession of the same blessed place and heavenly communion we and you shall be present together And so in 2 Thes 2.1 We beseech you brethren by the coming of our Lord Jesus Christ and by our gathering together unto him Mark the coming of our Lord Jesus Christ and our own gathering together the one inferring the other When our Lord Jesus Christ shall once come all his Members shall be then gathered together both to him and one another Heb. 12.22 Tou are come unto Mount Sion the city of the living God c. This will be a blessed and glorious time when-ever it shall happen and his coming so much the more desirable and to be longed after in this particular Especially if we shall further add the circumstances and qualifications that shall attend it which shall be with al lthe sweetness and amiableness and loveliness that can possibly be imagined The Servants of God here in the world they do not meet many times when they do meet though they come together in their persons yet they do not always come together in their affections through the reliques of corruption which is in them and the imperfection of Grace There are oftentimes many jealousies and prejudices and censures and misconstructions amongst them which makes even the Communion of Saints it self to be less pleasing and acceptable But now when Christ himself shall come all these evils shall be taken away and removed there shall be a perfect accord and agreement and correspondency of one with another and a perfect delight and contentment and complacency of one in another And therefore in this regard also does the Church here say Come that is come to reconcile us and unite us and to make us friends one with another which here in this present world and before thou doest come we are so much averse to This is a third account of this Prayer and Petition here before us in this present Text. Fourthly For the execution of justice and vengeance upon wicked and ungodly men and especially such persons as do please themselves in their present impunity which grow bold and impudent in sinning occasionally from God's temporary indulgence and sparing of them who because judgment is not executed speedily therefore have their hearts fully set in them to do evil as the Preacher speaks which think they may speak what they list their tongues are their own and think they may do what they list and no body restrain them because that vengeance does not presently fall upon them Come and come in reference to those come to assert thy Soveraignty to manifest thy Power to make good thy Truth to testifie thy just Wrath and Indignation and severity against sin Come as thou hast threatned to do with ten thousand of thy Saints to execute judgment upon all and to convince all that are ungodly amongst men of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him as it is Jude 14 15. This is another reference which we may conceive of in this Word of Invitation The Church desires that Christ would come for the destruction of Antichrist and of all her implacable Adversaries and Enemies whatsoever This shall be effected when-ever Christ does come That wicked one and Man of sin with all his adherents for so we must take it the Lord shall consume with the spirit of his mouth and shall destroy with the brightness of his coming as the Apostle Paul tells us 2 Thes 2.8 and his coming is desirable for it The servants of God are thus far impatient in the delay of God's just executions and therefore hasten them and call for them and seem to be weary of Gods forbearance Thus Rev. 6.9 10 11. The souls under the Altar that were slain for the word of God and for the testimony that they held and they cryed with a loud voice How long O Lord holy and true doest thou not judg and avenge our blood on them that dwell on the earth and white robes were given to every one of them and it was said unto them That they should rest yet for a little season until their fellow servants also and
Admonition or Instruction it self both absolutely propounded as also comparatively illustrated We ought to give the more earnest heed c. The second is the Inforcement of its observation by way of Argument and this is twofold First From the equity of it in the word of connexion therefore Secondly From the danger of the contrary in the close and conclusion of the verse Lest at any time we should fail or let them slip First Here 's an Argument from the equity of it which relates to what he had said before in the precedent Chapter wherein he had fully set forth the Dignity both of Christs Office and Person which the Doctrine of the Gospel does treat of and discourse about upon those promises he does infer this conclusion therefore To speak distinctly of it there are three special Arguments which this Exhortation is founded upon why we ought more abundantly to give heed to this Doctrine of the Gospel in comparison with the Doctr. of the Law First The Authority of the speaker and minister of it which is Christ the Son of God whereas the other was Angels and men Thus in v. 2. of this Chap. it is call'd the word spoken by Angels the Law Whereas the other to wit the Gospel is said to be first of all spoken by the Lord that is Christ himself And again Chap. 1. v. 1 2. God who at sundry times c. where the Apostle lays a very great stress upon this as to the Ministry of the Gospel that it is dispenst through the hans of Christ First For the Dignity of his Person so excellent simply in himself the more eminent the Person is that speaks to us the more cause and reason we have to heed the things which are spoken for the Persons sake it being a piece of great indignity to stop our ears to any one of worth speaking to us such an one is the Lord Jesus Christ the Lord of Glory and therefore see that ye refuse not him that speaketh as it followeth also in Heb. 12.25 But then secondly There 's not only his person but also his relation that 's another thing in it which the Apostle seems to stand upon and is to be refer'd hereunto There are many eminent persons considered simply in themselves but all their eminency it is within themselves and in the compass of those persons of theirs such as they are yea but this person now which speaks to us in the Ministry of the Gospel He is not only eminent for his person but also for his relation for he is the son of God himself and so much better than the Angels even in that consideration also For unto which of the Angels said he at any time Thou art my Son this day have I begotten thee c. Heb. 1.5 Then thirdly There is also his estate there 's a great matter in that likewise we respect men much according to that if a man speak to us which is a great heir who has many lands and possessions which belong to him we are apt to give heed unto him Now for this it is also observable in Christ who speaks to us in the Gospel for he is appointed heir of all things and hath by inheritance obtained a more excellent name than Angels The Apostle lays a force upon that in the place before cited which is thereforemuch considerable in this business Lastly His activity for us there 's much likewise in that We have great cause to respect a Benefactor one that has done us great courtesies and favours when he speaks to us he should be hearkened to by us Now this is also remarkable in Christ for he hath himself purged our sins and upon this account to manifest the certainty and and fulness of it is set down on the right hand of the Majesty on high Heb. 1.3 So then that 's the first ground of this Attendance implied in this Therefore viz. the authority of the speaker The Lord Jesus Christ himself eminent for his 1. Person 2. for his relation 3. for his estate 4. for his activity for us The second is the excellency of the things themselves which are spoken of that 's another thing which calls for attention yea not only invites it but commands it If a man of worth shall speak to us yet if he shall not speak to us like to himself speak but of slight and trivial matters we regard him not for all that nor give heed unto him a speech is commendable not only from the speaker but the matter and in this the Gospel carries it likewise Lord to whom shall we go thou hast the words of eternal life say the Apostles Joh. 6.68 The Gospel it treats of such points as no other word does besides as containing very great and admirable mysteries in it which we have join'd all together there in one chain 1 Tim. 3.16 God manifested in the flesh justified in the spirit seen of Angelâ— preached unto the Gentiles believed on in the world received up unto glory What rare and admirable Doctrines and Dispensations these are such things as the very Angels desire to peep into 1 Pet. 1.12 If we look no further than the height and sublimity and transcendency of the points themselves they are such as may well command our heedfulness and attention to them even in that respect alone and nothing besides with it But then thirdly If we shall add to all this the circumstances attending upon it as the profitableness and advantagiousness of this Doctrine the interest which our selves have in it the sweetness which is in the observation of it this will now set it on so much the more and put an edg upon this therefore indeed to make it effectual to purpose let points be never so excellent considered simply in their own nature yet if they have not a tang of some profit or benefit in them there are some people which will never regard them What does a Merchant or Tradesman care for a discourse of Metaphysicks Very fine notions indeed and speculations which tickle the fancy yeâ— but they have no gain or profit in them Dic aliquid tandem de tribus capellis as he said speak somewhat which tends to our advantage Why this now is the commendation of the Gospel that it treats not only of things which are excellent but of things which are profitable for it is the ministration of righteousness the Doctrine of Reconciliation the glad tydings of peace There is life and immortality which is brought to light by it as the Apostle Paul tells us in 2 Tim. 1.10 Look then as any would give heed when any thing is spoken of which has any profit in it in the like manner should they give heed to the Gospel which is a Doctrine so far esteemed even upon this consideration But then further there 's our own interest in it likewise that 's somewhat more profit if it belongs not to us is no such pleasing theme to hear of but
Integrity and Sincerity Labour for that and cherish it as much as may be Where there is guilt there will be trouble at one time or another and fear too Trouble in the Condition and Trouble also in the Mind It is uprightness only which can secure us Let integrity and uprightness preserve me says David Psal 25.21 Indeed it is that which must do it or nothing So sar forth as we are careful to approve our hearts to God and to walk in ways well-pleasing to him so much comfort and quiet may we expect within our own Spirits which otherwise will be denied unto us let our condition be what it will be Lastly Fruitfulness and activity in goodness As we desire to have calm and quiet hearts and Spirits free from trouble in us so let us be careful of doing our Duties and that which God requires of us in our place Debts they are commonly troublesome and such persons as are intangled with them they have seldom any rest in themselves And as to Men so also to God and to him more especially Especially then also when he shall charge them and set them home upon the Soul then they will be trouble some indeed But now on the other side when a man is useful and fruitful and conscionable in the doing of good God does usually recompence and reward him with peace of Conscience suitable thereto And thus have we seen why and for what cause Christ does so desire that his Servants Hearts should be free from trouble and distraction and perplexity in them I say his Servants Hearts for that 's the main thing which he looks after in them whether in matte of Grace or Comfort For Grace that they be good at the Heart My Son give me thy heart And for Comfort that their hearts be not troubled It is not so much the trouble of their condition the avoiding of that which cannot be always avoided but the trouble of their spirit that that do not sink in them Nor is it so much the trouble of their Family which sometimes may be distrest and irregular but rather the trouble of their Heart Let not your heart be troubled But in the next place for the circumstances of it How does Christ prevent them from it Namely by warning them of it and giving them caution against it whiles Christ bids them not to be troubled he does help them not to be troubled He both hath reason for what he requires and does also give that which he requires Men they may sometimes say these words and they have little efficacy with them or it may be they may contribute little to the effecting of it like those in James that bid their Neighbours be warm'd and filled and give them nothing tending thereto Jam. 2.16 But now when Christ advises to it he does qualifie and enable for it As when he bid Lazarus come forth out of the Grave he raised him together with his calling and speaking to him so when he bids a poor Soul not to be troubled he does withall remove trouble from it The words of Christ they are operative and active and efficacious to this present purpose And so they were here to his Disciples He both shewed them a reason why they should not be troubled and so wrought upon their judgments and understandings by the convincing of them And he did likewise moreover instill and convey comfort immediately into them and so wrought upon their Hearts and Spirits for the settling and quieting of them He both gave them a promise of his Spirit which should prove a Comforter to them when he should more fully be bestowed upon them And he did now likewise in the very same moment in part make them partakers of this Spirit in the present Comforts and Consolations of it Yea as is signified in the words before in the beginning of the Verse He does now at his departure bequeath his own peace unto them which was above all worldly trouble whatsoever and likewise above all worldly peace whatsoever The peace of God which passeth all understanding it shall keep your hearts and minds in Christ Jesus insomuch as ye shall be sollicitously and distractedly careful for nothing says the Apostle Paul to the Philippians Phil. 4.6 This peace does our blessed Saviour here promise to his Disciples for their security and thereupon forbids them to be troubled Peace I leave with you my peace I give unto you not as the world giveth give I unto you Let not your Heart be troubled neither let it be afraid SERMON XVIII JOH 14.2 In my Fathers House are many Mansions if it were not so I would have told you I go to prepare a place for you I have made choice of this portion of Scripture which I have here read unto you as that which I conceived very suitable to our condition now at this time here in this City The condition of this City at this time is such as it is very destitute of houses and places of abode and habitation occasion'd from that sad desolation which hath of late hapned amongst us And all our thoughts at present are here in some manner to repair and make up this defect to our selves Now here in this Text before us we have somewhat answerable hereunto commended to us in a multitude of more considerable Mansions which are provided for us not houses of clay not parables of the dust not earthly tabernacles as are all those houses and habitations which we now think of but spiritual and heavenly and eternal and always continuing which our blessed Lord and Saviour hath provided for all that love him and himself already entred and possess'd before them In my Father's house says he are many mansions if it were not so c. These words are a part of the last Sermon of Christ which he made to his beloved Disciples about the time of his departure from them and they are brought in by way of Perswasion and Satisfaction to them as concerning his leaving of them There are but two things especially which do commonly make men unwilling to part with their Friends either as thinking it will not be so well with those that go or else as thinking it will not now be so well with those tht stay when the other are gone Now both of these suspicions are here taken off by our Saviour in reference to Himself and his Disciples they should not need to fear that it would be any thing the worse for him in his departure from them for he should be better provided for than he was likely to be amongst them In my Father's house are many mansions Nor again they should not need to fear that it should be any thing the worse for themselves occasionally from his departure for it should make for their greater advantage and happiness for time to come forasmuch as by this means he would provide for their coming after him and in time following of him I go to prepare a place for you